A COMMENTARY UPON THE PROPHECY OF ISAIAH. By Mr. JOHN CALVIN.  
WHEREUNTO ARE ADDED FOUR TABLES: The first touching places of Scripture alleged: The second, of the principal matters handled: The third, of Authors and divers names mentioned: Th● fourth, of certain texts cited out of Isaiah in the new Testament, which by the Author in the Commentary are compared and reconciled.  
TRANSLATED OUT OF FRENCH INTO ENGLISH: BY C. C.  
Behold the Lamb of God that taketh away the sin of the world. john 1.29.  
To him also give all the Prophet's witness, that through his name all that believe in him, shall receive remission of sins. Act. 10.43.  
Lord, who will believe our report? And to whom is the arm of the Lord revealed? Isai. 53.1. john 12.37.38.  
AT LONDON Imprinted by FELIX KYNGSTON, and are to b● 〈◊〉 by William Cotton, dwelling in Pater noster Row, at the sign of the golden Lion. 1609.   

TO THE HIGH AND MIGHTY PRINCE, HENRY, PRINCE OF GREAT BRITAIN, SON AND HEIR APPARENT TO our Sovereign Lord, JAMES King of Great Britain, etc. AND TO THE MOST NOBLE AND VIRTUOUS PRINCESS, THE LADY ELIZABETH'S GRACE, his highness most dear Sister; all honour and happiness, with eternal glory through Christ JESUS.  
MOst gracious and renowned Princes, having translated out of French into our English tongue, the book of the prophecy of Jsaiah, interpreted and expounded by Master John Caluin, of reverend memory: I humbly crave that it may be published under your most Princely names and protection. The reason of this my humble petition is, that the honour of so noble a work may not be embased by the means of my endeavours. This Prophet by birth was the son of Amos, esteemed by many to have been brother to Azarias' King of judah, and Father in law to King Manasses: which being so, this Prophet was by birth of the blood Royal, and descended of the house of David, which for the promise of Christ to come of him, was the most noble house of all the Kings of the earth. Being so borne, his education could not be but Princely, and his bringing up in all good learning, wisdom, virtue and honour. His spiritual graces, not attained unto by ordinary means, but inspired into him immediately by the Spirit of God, were excellent. This appeareth particularly in the sixth Chapter of this Prophecy, declaring that an Angel of God with a burning coal taken from the Lords Altar, and laid to the mouth of the Prophet, refined his lips and his tongue, that they became pure and precious as the finest Gold. The same is manifest in all the book of his Prophecy; wherein both the light and the heat of that heavenly fire appeareth. For he not only declared the will of God sincerely, according to the law and testimony delivered to Moses, but also foreshowed the future events of the Kingdom of Judah, and of all the flourishing states and Kingdoms of his time.  
He prophesieth also of the birth of jesus Christ, as if he had been taught by the Angel Gabriel; who brought the annunciation and message of it to the blessed Virgin his mother. Of his passion and death he spoke, as if with the Apostle John he had stood by when he was crucified. His resurrection he described, as if with all the Apostles he had stood upon Mount Olivet, where the Lord took the cloud of glory as his heavenly Chariot to ascend and go up to his Father. His zeal and indignation against sin is evident every where, in his sharp reproofs of the offences of all estates.  
Finally, the book of his Prophecy beareth written in the head of it the names of four Kings, in whose time he prophesied; and before whom as a vessel of gold he bore the name of God with great honour. All which things being royal, it seemed to me most convenient that his book should still bear in the front of it the names of Princes. And as he foreshowed that Kings should be Fosterfathers, and Queen's Nurses of the Church of Christ, so my desire was that his book might be published under the names and protection of Christian Princes.  
Moreover, I was led hereunto by the example of this Interpreter, whose exposition upon Jsaias prophesy I translate; namely, of M. John Caluin, a man in his time of excellent piety and learning; and one of the great lights, whereby it hath pleased God both to chase away the errors of popery, as the darkness of the shadow of death; and to cause his marvelous and comfortable light of the Gospel to shine unto this present age. For he dedicated his first exposition of this book to the young Prince, King Edward the sixth, of famous memory, for the princely graces, for the zealous love of true religion, and of all heroical virtues; wherewith in his young years he raised an admirable expectation of future glory, if his precious life had long continued. He was also most worthily renowned with highest glory, for that gracious reformation in religion, which was established by his regal authority, and which our English Church at this day with great comfort doth enjoy, under the happy government of our Sovereign Lord the King, your most noble and renowned Father.  
Furthermore, the same Author setting out again this Commentary, amplified and enlarged, he dedicated this second edition to our late most gracious Queen Elizabeth, worthy of eternal memory in this Kingdom, for the re-establishing (after a few years alteration) of the zealous reformation of her most virtuous brother. Which example hath led me in most humble manner to seek for the same work, the high patronage and protection of such Princes, like those to whom he presented this his service.  
To whom I know none so like as yourselves, both in regard of your high estate, and also in like most noble descent from the united houses of York and Lancaster. Besides which resemblance, your Highness also is of like years to the young Prince King Edward, and in the eyes of all the kingdom, of like hope of excellent virtue and zealous proceed in the advancement of Christian religion.  
In like manner your Grace resembleth the most gracious late Queen Elizabeth, both in her royal name, and also in the constant expectation of all men, to express in time all the princely virtues and graces that shined in that most renowned Princess, from this Western part of the world, to the furthest East, and to the rising of the Sun.  
In which respects, esteeming such a dedication, most like that which my author made of his own work, I have most humbly craved that this my translation of it might be vouchsafed the honour to have your Princely names written in the beginning of it. For notwithstanding the great difference that is between a reverend learned writer and expounder of the holy Scriptures, and the translator of such an exposition, yet this mean service hath also his good use in the Church of God; and is of long and tedious labour to such as take pains therein; which being graciously accepted, may encourage others to travel in this kind, and cause many to give thanks to God for you both, by whose most princely favours and protection, they are made partakers of such worthy writings. And I shall always pray Almighty God, with this new year, to multiply many more upon you, and daily replenish your hearts with all princely and heroical graces, that may enable and adorn Princes of so high estates, amongst this people.  
Your Highness, and Graces most humbly devoted, in all loyal and dutiful affection, CLEMENT COTTON.   

TO THE MOST HIGH AND RENOWNED PRINCESS, ELIZABETH, Queen of England, etc. A most gracious defender of the true Christian Faith.  
JOHN CALVIN.  
ALthough in correcting and polishing of this Commentary, most noble Queen, I have traveled with such diligence, that it may well be esteemed a new book: yet because in the first edition it was dedicated to your brother King Edward, who in his infancy far surpassed the men of his time; whose memory also I wish ever to flourish, as worthily it deserves: I was determined to alter nothing touching the inscription. But because in this miserable and woeful scattering of the Church, and the abolishing of the sincere doctrine which hath happened in so short a space, with an incredible violence; this book, with the whole word of God, was banished England for a time: and that now as I hope it shall be received (as before) at your happy entrance into that kingdom; I have committed no absurdity, as I think, if together with the name of so worthy and excellent a King, I also join yours; which all good men do both love and honour. Yea, besides this occasion which thus offers itself; necessity also may seem to require that I should entreat your favour touching this Commentary in particular; the banishment whereof hath (I am well assured) been much lamented by very many of the faithful, your loving subjects.  
Although I confess my meaning is not so much to obtains your favour only in respect of my labours, as humbly to beseech, yea and by the sacred name of Christ to adjure you, that not only all good books may again find entertainment, and be freely used in your kingdom under your allowance: but also that you be careful in the first place, of that true religion which hath been shamefully corrupted. If jesus Christ, the only son of God doth justly challenge this of all the Kings of the earth, then hath he bound you, most noble Queen, with a more holy band to put your sacred hand to such a work. For in that time wherein yourself, the daughter of a King, were not free from that dreadful tempest rushing down so furiously upon the heads of all the faithful; (this Lord jesus I say) plucking you safe thereout, albeit you had your part with them in the fear of this danger; he hath obliged you to vow yourself and all your designs to his service. And so far is it off that you have any cause to blush in respect of such a deliverance, that contrariwise God hath therein given you ample and plentiful matter of rejoicing, in vouchsafing thus to conform you to the Image of his son; unto whom our Prophet among other glorious titles gives him this, namely, That out of prison, and from judgement was he taken, and exalted unto a sovereign degree of celestial rule and dominion. As it is not a common honour then to resemble such a Patron: so as oft as you shall call the same to mind (which you should never forget) out of what perplexed and woeful fears you are escaped through God's providence, who hath in a visible manner as it were, reached forth his hand from heaven unto you. Know ye, that he sets this mark before you; namely, that with a fearless constancy, and an invincible magnanimity of mind, you should interchangeably reserve unto your Protector and Redeemer, that right which unto him appertaineth; and setting all other businesses aside (with which on all sides you shall be environed in these beginnings of your reign) you will (which I nothing doubt of) give such order that his service unworthily corrupted for a time in your country, may be there re-established in its first glory.  
And if Satan endeavour to terrify, or weaken you in proposing many and great impediments; you know of whom you ought to crave courage, cheerfully to go on, and to overcome all obstacles. God also for his part, who approves of men's particular actions, will crown in you his work, with an happy and wished end.  
Moreover, your duty to religion, most excellent Queen, should the rather provoke you; seeing our Isaiah requires, that Queens should be no less nursing mothers to his Church, than Kings the nursing fathers thereof. Neither are you only bound to purge out the filth of popery again; and that the flock lately affrighted and dispersed, be again gathered together and fostered: but that you also call home the banished exiles, who chose rather to lose the present profits of their native country, than there to continue, whilst piety was chased thence. Here is the sum of your thankfulness towards God, and a sacrifice of a most sweet savour, namely, that the faithful servants of God, who were constrained to wander to and fro in far countries for the profession of the Gospel, may now return home to their houses by your favour.  
As for us, who for good cause have bitterly bewailed so lamentable a spectacle (we, I say) have just occasion given us now to be glad, and to gratify you, when by the clemency of your eye, we presently see the way made open to our brethren, not only to serve God with freedom in your majesties dominions; but also to be a means whereby others may enjoy the like benefit there with them.  
To conclude, most noble Queen, if of your favour you accept (as I hope you will) this testimony of the reverence which I own to your Greatness; though many may esteem the same small and contemptible: yet shall I think myself abundantly recompensed, and will all my life endeavour by all means possible to manifest my thankfulness to your Highness for the same.  
The Lord guide and govern you, most noble Queen, by his Spirit of wisdom; strengthen you with invincible fortitude; defend and enrich your Highness with all sorts of blessings. From Geneva, the year 1559. januarie the 15. which, as they say, is appointed for the day of your Coronation; for which cause I did the more willingly set pen to paper, having obtained some release from a quartan Ague.   

TO THE MOST NOBLE AND RENOWNED, EDWARD THE sixth, King of England, etc. A true Christian Prince.  
JOHN CALVIN.  
ALbeit I acknowledge (most noble Prince) this Commentary to be faithfully and aptly gathered from my ordinary readings: yet in regard it was polished by another hand; at the first I feared, lest being published under the title of your name, it might seem I had not furnished myself with a present worthy of your Majesty. But one special reason among others, in the end freed me from this fear; namely, that as this Princely Prophet descended of the blood Royal; and a most honourable Ambassador of Christ the Sovereign King, suited well with your person: so I hoped that my labours which I have taken in expounding his prophecies, would be accepted and esteemed of you.  
Moreover, seeing he had good experience of the disposition of five Kings, far unlike each other, to whom he continually preached: yet I need not advertise you, which of these you ought to follow, neither yet to exhort you to the performance of such duties, unto which you show yourself already most willing.  
Vzziah and jotham favoured him; and yet they wanted sufficient courage in erecting Gods pure worship: the greatest conflicts he sustained was with Ahaz: not that he was an open enemy; but a false hypocrite, full of dissimulation, and treachery. And what enemies (I pray you) gaul God's servants more than such? His successor Hezechiah not only reverenced this holy parsonage, but also modestly, as one of the common sort, submitted himself to his doctrine; obeyed his counsels, and suffered himself to be governed by his admonitions. Nay which is more, he willingly yielded to be sharply reproved by the Prophet when need required. The last, which was Manasses, who, as all the jews with one consent affirm, was his father in law, wickedly slew him by cruel torments. Yea, even during the time that good Kings aided him, and also under Hezechias; who showed himself so godly a protector of piety and godliness, yet then, was he continually vexed with sharp and tedious travels, and made to undergo very grievous conflicts: so difficult and rare a thing is it to see men consent to wholesome doctrine. I say more; such as will faithfully and uprightly discharge their duties in this prophetical function, must needs make account to be at continual odds with the world. So much the more therefore ought faithful Kings, by their defence, to secure the Ministers of Christ, that they be not molested nor pressed above measure, by the insolency of the wicked.  
But by how much the more as this virtue is excellent, and truly heroical; so if we shall call to mind what hath passed in all the ages from the first (till now;) how rarely hath it been found; or how few have given themselves to the practice of it? Many being remiss and faint-hearted, have through mere negligence suffered God's truth to be suppressed, as if the matter had not at all concerned them. The greater part showing themselves adversaries, have with fury and violence rushed against it. And would to God all those who at this day profess themselves Christians, had but so much heart to advance the doctrine of salvation, as they are proud in glorying of this name.  
But to be silent touching others, we may yet at the last worthily esteem this comfort not as a common favour, in the miseries wherein the Church now is, that you, most noble King, have been raised up of God, with this spirit, and excellent magnanimity of mind, to maintain the pure religion; and as effectually to offer unto God your service in this behalf, as you know he receives and approves the same at your majesties hands. For howsoever the affairs of the Kingdom be yet managed by your honourable Counsel: and that as well the most noble Duke of Somerset, your majesties Uncle, as also many others, have taken the cause of religion so to heart, that they labour diligently (as it is very fit they should) to establish the same: yet do you in such sort outgo them all; that it well appears, the zeal which they see in you provokes them not a little to follow you. For you have the same, not only to be of such a princely disposition as promiseth much, and to have some seeds of virtues also, (which yet nevertheless seems great in so young years) but more than that, such a ripeness of these virtues already grown beyond your age; which to the most aged, gets not only rare praise, but also ma●es them much to be admired. And above all, so greatly is your piety commended, that I am very well assured our Prophet shall have one, that will with like respect reverence him being dead, as Hezekias did whilst he was living.  
As concerning the fruit which may happily redound unto you thereby, it is best yourself should learn it by your own experience in reading of him: and yet I have touched that also a little in the preface. There is only one thing which I have determined to say unto your Majesty, (and this it is:) After the Prophet hath laid forth God's just complaints against this so unthankful a people, and hath threatened the jews with such chastisements as their disloyal revolt, and desperate obstinacy deserved; namely, that the time approached, wherein they should be brought to an horrible ruin: forthwith coming to set forth the new and incredible restoration of the Church, he promiseth that God will so respect the same, that in despite of all her enemies, she shall always flourish in beauty, and happiness. Those which returned from the captivity of Babylon felt this joyous and blessed estate, when the sacrifices being again newly erected, they might conceive some good hope of greater benefits, than those which they then enjoyed: as when we behold the break of day, we expect the sun-rising soon after. But when Christ the sun of righteousness appeared with his glory in his Gospel, the thing itself greatly surpassed all that which had been highly praised by the Prophet's revelations.  
Within short space the knowledge of the true God was dispersed almost throughout the whole world. The pure religion which before was despised and shut up within the bounds of judeah (as in a narrow corner) now bega●●o be spread into all nations and provinces, yea, so honoured, that God was called upon with one consent of faith by infinite multitudes. The son of God having here and there gathered the Churches, set up his royal throne, and advanced the same into the highest degree to be seen of all from the East unto the West. The Churches adorned with admirable graces of the holy Ghost, not only tasted of the incomparable fruit of the divine goodness, but were also fair and shining theatres to manifest the wonderful power of God, even to such as were blind. And albeit, Christ reigned under the cross, yet amidst the fiery conflicts and persecutions, his glory shined more gloriously, and his triumphs more stately, then if the Church had always enjoyed tranquility.  
In the end it came to pass, that that haughty pride of the Roman Empire submitting itself also unto Christ, was a singular ornament to the house of God. But the malice & ingratitude of men was the cause why this happiness lasted not successively. And so the spouse of Christ as one stripped of so precious a rob, spoiled of her dignity, and deprived of her honourable attire, was brought back again to a miserable deformity: yet God always preserved some remainders, as it were in secret corners; but as touching the outward face of the Church, for the space of many years, nothing appeared any where, but scatter and confused wastes. And we at this day behold how the Roman Antichrist, usurping far and near over the sanctuary of the Lord, by a sacrilegious tyranny holds it under his feet rend and oppressed. For seeing the purity of doctrine is there corrupted by monstrous errors, and that God's service being overturned, idolatries' reign there without number; that in stead of a government rightly instituted, a cruel torture hath been brought in, that the Sacraments be in part by gross and absurd abuses corrupted, and partly shamefully set to sale: what remain there (I pray you) but woeful ruins of that natural beauty of the spiritual building?  
Notwithstanding the Lord in our times hath begun again to set up that which was fallen down, that at least there might be some image of the true Temple where he was purely served according as he hath ordained in the Gospel. To which end he hath selected out as it were from among the least of the common people, his chief builders, to advance this work by sincere doctrine. I grant, it is of itself a difficult work, and of great weight, though Satan should let us alone in quiet. But if even now whilst some part of this building is raised up, he doth his utmost to break it down, is it any marvel if we labour much, and with great care, & yet see little or no fruit for the present to come of our labours? Therefore these mighty Giants proudly scorn us: as if whilst we studying how to practise the ruin of the tyrannous Roman sea; we should strive to overthrow the mount Olympus.  
These great wits also, w●●o (as they think) know somewhat, deride our diligence; in regard we are so earnestly busied in restoring the Church to her first estate: as if in the same any certain or settled estate were to be expected. For these (forsooth) imagine that they are so well founded, and on all sides so furnished, that it is no less easy to abolish popery, then to mingle heaven and earth together. But the conceit of these wise men differs somewhat. For in regard the perversity of the world is so great, that it cannot be held in awe, they think we travel in vain, and against the stream to seek in correcting vices, to have a pure and sincere administration of a Church. The flout of Erasmus is well enough known; What hopes Capito of the tenth which shall come after him? It cannot be denied but Wolfangus Capito was an holy man, who with a most sincere affection endeavoured to purge the Church. But because he was persuaded that the Ministers of Christ should no less lose their labour in correcting the stubbornness of the world, then if they should have taken upon them to have forced the stream the contrary way (for thus they are wont to think who talk of things in the shade) he taxeth us all of inconsiderate zeal in the person of one. But both the one and the other are much deceived, in that they consider not, that we so employ ourselves in the Lord's service, as he hath commanded, that in the mean while the restoration of the Church is merely the work of his own hands. Neither is it without cause that the whole Scripture commonly testifies, and that our Prophet again and again so carefully repeats it. Wherefore being mindful of this doctrine, let us no way be discouraged from undertaking under Go●● guidance, a business which far surmounts our own abilities; that so no encumbrances may either break off our purpose, or so weaken us, that we should d●●●st from our enterprise.  
And here I do expressly summon you, most excellent King, or rather God by the mouth of his Prophet Isaiah calls you, namely, to go on in employing whatsoever power and force God hath endued you withal; and with new increases to set forward the restoration of the Church, which is now so happily begun in your kingdom. First, you daily hear and read that this charge is committed unto you in that Kingdom over which God hath placed you. Yea, and Isaiah, as I have said, calling Kings nursing fathers of the Church, permits not that the help which she in this behalf requires of you in her affliction, should now be wanting unto her. Neither ought your heart to be lightly touched with that, where the Prophet denounceth an heavy curse to fall upon all Kings and nations, which shall defraud her of their aid.  
Again, your Majesty also evidently knows, that even the necessity of these times requires it. And albeit by your endeavours, it may be you shall gain little; yet knowing how acceptable a service this is unto God, and that it is a sweet smelling savour in his nostrils, no dangers whatsoever ought to turn you from this enterprise.  
Seeing then that God thus exhorts you to behave yourself valiantly, and therewithal promiseth you an happy issue: why should you not cheerfully follow him when he calls you? In another place our Prophet cries; Prepare, prepare the way for my people. It is well enough known, how there was no hope that the poor captives could be restored home to their country again, neither was this presently performed. But in regard the Prophet by the spirit of prophesy, than foresaw what the posterity should effectually feel, lest by so lamentable a spectacle, the faithful might be discouraged, he prevents them betimes; telling them that there are no obstacles or impediments, whatsoever (be they as firm and as close as they may be) thorough which God will not make a way to deliver his Church. Neither do we stand in less need of consolation to quicken us up at this day. And as for you, most noble King, it is very requisite that you be ready and watchful, in respect of the charge which is committed unto you, seeing Isaiah exhorts all Kings and Magistrates, in the person of Cyrus, to reach forth their hand to the Church in her travel, to the end she may be restored to her former estate. Although in this regard your condition differs much from that of Cyrus, in that he being but a stranger over the Lord's flock was never taught expressly, willingly, and with a frank courage to offer himself to restore & maintain the Church: but you, whom the Lord hath not only vouchsafed to receive by adoption, but hath also placed you in highest rank among his children; the Prophet calls you to this office, as if he reached you out his hand. So much the more confidently therefore, and with the more ardent affection ought you to proceed on in this race. The matter (as I have said) is in itself full of great difficulties, entangled with much tediousness, and mingled with dangers; because Satan ceaseth not to broach his cunning shifts and devices (if by any mean he might) either to overthrow, or destroy the holy temple of God; sometimes also God by such trials will prove our constancy. But if you be resolved, that hitherto you have enterprised nothing by your most grave Counsel but by divine authority from God's word, and that for the present you so continue in restoring the estate of the Church, no doubt but you shall find by experience how wonderfully God will effect that which he hath given his Ministers in charge: England shall receive an incomparable fruit from this so happy a going forward: and we shall have cause too, with you and your whole kingdom to rejoice. In the mean while I will not cease to further your holy endeavours, as there is good cause, by my poor prayers, in regard they are the best means I am able to afford you. Farewell most noble King. The Lord long preserve your flourishing estate, assist and guide you by his holy spirit, and in all things bless and prosper you. So be it. From Geneva this five and twentieth of December. 1551.   

To the Reader.  
OF such precious esteem (Christian Reader) were the expositions of this reverend author in the Church of Geneva, that albeit some of them were by himself 
* To wit, his ordinary Lectures upon the Prophets, which being read in the Schools, were by approved Notaries there, taken from his mouth v●rb●tim, and afterwards under the title of his lessons, or readings, imprinted.  spoken, and others of them 
* Namely, his Commentaries, wh●ch were written by him at spare times in the house.  written in Latin; and that in favour of the learned especially: yet because with his more than ordinary depth of judgement he always matched a singular simplicity and plainness, so that he therein stoops to the capacity, even of the simplest; it was thought fit, that by some of good note in the said Church, they should all be translated into the vulgar French, for the benefit of all such as understood the same.  
Which commendable zeal and godly care of theirs, as it worthily provoked many of this our Church for the common good, (at the happy entrance of our late dear and dread Sovereign Lady Queen Elizabeth into this kingdom) to translate divers of his Commentaries upon the books both of the 
* Genesis, joshua, and Psalms.  old, and 
* All the Evangelists, Acts, Rom. etc.  new Testament into English; so if their good beginnings had been seconded by answerable proceed, thousands might, I doubt not, have reaped the like fruit by those that are yet 
* Namely, his lessons upon the prophesy of jeremiah, the Lamentations, Ezechiel, etc.  untranslated, which they have done by the former. Wherefore, this service to the Church of God having been a long time neglected, and not hearing of any that purposed to set his helping hand to this so necessary a business, I thought it might happily prove a labour not altogether unseasonable nor unprofitable, if according to my poor ability I endeavoured either to continue forth those former good beginnings, or at least thereby to quicken up the care of such as are much more able than myself, to prosecute the same.  
To which purpose (good Reader) some few years since, for the first assay, I selected out of this learned Author's works in French, his Commentary upon the Hebrews, not before translated; which being authorized, I was bold soon after to present thee therewith. Now because, as I suppose, it hath not passed abroad without some good fruit, it hath the rather encouraged me once more, whilst I profited myself in reading this Commentary upon the princely Prophet Isaiah, to have some respect of thy profiting also. For which cause thou hast the same now, as the former; translated, allowed, and also published (if thou wilt) for thy particular use and profit.  
As touching the fruit that is thence to be reaped, it would be much better that thyself from thine own experience mightest be able to report, then for me here at large to dilate. Only this I think I may not omit: if in reading this prophesy thou wouldst have the difficulties therein cleared; thy judgement in other things not obscure, either rectified, or confirmed; thy meditations concerning divers sorts of instructions, menaces, reprehensions, promises, and consolations enlarged; 
Act. 8.27. to 35.  lo here a Philip ready at hand in any of these things to satisfy thy desires. To conclude, if thou interest upon the reading of this book, and wouldst indeed benefit thyself thereby, then give me leave to use the Apostles exhortation (though by him used to another purpose) Be not weary in well-doing, 
Gal. 6.9.  but proceed on constantly, so shalt thou (I doubt not) in due season reap, if thou faint not.  
Farewell, and profit more and more in the study of God's word, never giving the Lord rest day nor night, till in the truth of thy heart, thou canst in some good measure profess with these three Worthies following, that thou likewise hast made the same thy chief repast, delight and treasure.  

Job.  I have not departed from the commandments of his lips, and I have esteemed the words of his mouth more than mine appointed food: job 23.12.  

Jeremiah.  Thy words are found by me, and I did eat them, and thy word was unto me the joy and rejoicing of mine heart: jer. 15.16.  

David.  The law of thy mouth is better unto me then thousands of gold and silver: Psalm. 119.72.  
Thine in Christ, C. C.   

THE FRENCH TRANSLATOR TO THE READER.  
IT is twenty years since and more, good Reader, that the lessons of M. john Caluin upon the Prophet Isaiah (which being collected by M. Nicolas Gallars) were printed under the title of a Commentary; and dedicated to that noble Prince of blessed memory, Edward the sixth, King of England. A long time after, the Author himself reviewing this collection, imprinted both in Latin, and in French: satisfied not himself only to review it, thereby to explain that, which otherwise seemed obscure, by reason of the brevity of it; and to set that in order, which was somewhat confused: but he laboured therein with such diligence and good success, that he augmented it in Latin with excellent and necessary matters for the understanding of the text; more than the third part: bringing all things into so exact a form, that if any be pleased to take so much pains, as to confer the first Commentary or collection of those lessons, with this second; he shall find that which we have said to be very true. Neither was this gathered in the schools the second time, as at the first; but was written in the house, even word for word by the Authors own direction: who hath so aptly disposed and couched the whole together, that in perusing of it, you shall perceive in this book, as well as in others which have already passed his hands, that he hath done great service to the Church of God, and hath also faithfully chalked out the way unto such as desire to profit in divine studies. But especially by these his Commentaries, which being carefully read, will serve no less to the explaining of many texts that are contained in other books of the holy Scripture, as they will also be most helpful to give the true sense of the Prophet Isaiah; which hath moved me (good Reader) to bestow my pains in translating the whole anew into French: lest such among you as understand not the Latin tongue, should be deprived of so great a benefit. Read, and profit thereby in the fear of God.   

A PREFACE TO THE PROPHECY OF ISAIAH:  BY Mr. JOHN CALVIN. 
THey have been wont to spend many words in setting forth the office of the Prophets. 
The Prophet's ground their doctrine upon the law.  But I see no readier way then to refer them to the law; whence their doctrine is drawn, as the rivers from the fountains. For they set the law before them for their imitation, so as by good right we may affirm and hold them to be the expositors thereof, in whom there is nothing separate from it. 
Whereof they are the Expositors. The law contains three points:  Now the Law contains three points. First, the doctrine of life: secondly, the threatenings and promises: thirdly, the covenant of grace, which is founded in Christ.  
For as touching the Ceremonies, they were exercises, by which the people were held in the service of God, and in godliness; according to the Contents of the first Table.  
The Prophets than expound the doctrine thereof more at large; and lay that forth in more plain terms, which is briefly contained in the two tables; teaching that which the Lord principally requires.  
As touching the threatenings 
threatenings:  and promises 
Promises:  which Moses touched in general; they apply them to their own times, and describe them particularly. lastly, that which is said obscurely in Moses, touching Christ and his grace; they set it forth more perspicuously, and allege more ample and abundant testimonies of the free covenant.  
But that the thing may be more clear, we must fetch the matter further off; namely, from the Law itself, which God ordained as a perpetual rule for his Church, that it might always be in men's hands: and that all their successors should follow it.  
Now because this doctrine of the law sufficed not this obstinate & unruly people; the Lord also foreseeing that they would never be held in, unless it were by some bridle: he adds a prohibition, 
Prohibitions.  not to seek to Magicians, Soothsayers, Enchanters, Sorcerers, nor to such as regard the times, or the flying of birds, 
Deut. 18.9.10.11.12.  to such as asked counsel of familiar spirits, or at the dead; because such things were an abomination to the Lord.  
And to prevent the replies which they might make, namely, that their condition should be worse, then that of the infidels, who had their Soothsayers, Astrologers, Sacrificers, and such like, of whom they might ask advice and counsel; but they should be destituted of any that might be able to give them satisfaction in doubtful and intricat causes: herein, to take away all pretext, & that they might not defile themselves in these execrable customs of the Gentiles, God promiseth to raise them up Prophets, 
Deut. 18.  by whom he will manifest his will, who also shall faithfully teach them whatsoever he shall give them in charge; that they might have no cause to complain for the time to come, as if any thing were wanting unto them.  
I grant, that in that place Moses mentions a Prophet, and not Prophets. Notwithstanding it is a change of the number, to wit, the singular for the plural, a thing common in the Scriptures. And howsoever the place ought properly and principally to be understood of Christ (as S. Peter expounds it Act. 3.) in regard he is the Prince of the Prophets, and that all of them, with their doctrine also depend upon him, and with one consent aim at him: yet by this name, which is collective, it also comprehends the rest of the Prophets.  
The Lord then having promised them Prophets, by whom he would declare unto them his counsel and will, he commanded the people to rest in their exposition and doctrine. Not that the Prophets should add any thing to the law, but that they should faithfully expound the same, and conserve the authority thereof.  
Whence also it is, that Malachi exhorting the people to persist in that doctrine, 
Mal. 4.4.  saith, or rather God by him: Remember the Law of Moses my servant, which I gave him in Horeb for all Israel. Thus bringing them back to God's law only; and commanding them to be content therewith. But would Malachi have them to despise the Prophets then? No. But forasmuch as the prophecies are dependences of the law, and that the law summarily comprehends them all, this exhortation sufficed. For such as are well acquainted with the sum of the doctrine, and principal heads of it, having their wills well inclined thereto; it is certain that they will not contemn the prophecies: for it were a thing too fond to boast of having affection to the law, and yet in the mean while not to make any account of the divine interpretation thereof: such as are some at this day, who are so shameless, 
Note.  that they dare brag of loving God's law, and the whilst cannot endure to be admonished or reprehended by the doctrine which is drawn and collected from the same.  
Thus when the Prophets deal with men's manners, they bring in no new thing, 
The first table.  but explain those things which were misunderstood in the law. As for example, the people thought they had done their duties to the utmost, when they had offered sacrifices, and observed the ceremonies: for the world is wont always to measure God according to their own ell, and to botch him up a carnal service. This corruption the Prophets reprove sharply, showing that all ceremonies are nothing where the integrity of the heart is wanting; and that God will be worshipped by faith, and a right invocating of his name. This was manifested to them plainly enough in the law, but it was needful it should take a deeper impression, and that they should be put again in mind of it. The hypocrisy, 
The second table.  wherewith men mask themselves under the vail of ceremonies, was to be discovered.  
As touching the second table, the Prophets thence drew their exhortations, showing how all wrong, fraud and violence was to be abandoned. The Prophet's office than was nothing else, but to hold the people in obedience to God's law.  
In the threatenings 
threatenings.  and promises they have something more special. For what Moses propounded in general, they describe in particular. Besides, they had visions, 
Visions.  which were proper to them: by which the Lord revealed things to come, that so they might apply the promise and threatenings to the people's use, and might further assure them of Gods will.  
Moses 
Moses.  threatens, God will pursue thee with the sword, the enemies shall vex thee without, and within, domestical contentions shall annoy thee. Thy life shall hang as by a thread; thou shalt tremble at the shaking of a leaf; and such other things.  
But the Prophets 
The Prophets  say: Behold, God hath raised against thee the sword of the Chaldeans, and of the Egyptians: also, God hath armed these to the battle. This city shall be destroyed at such a time. The like is to be said of the promises.  
Moses 
Moses.  saith, If thou observest the commandments, God will bless thee. And then he goes on in recounting blessings in general.  
But the Prophets 
The Prophets  in particular affirm, The Lord will bless thee in such a thing.  
Also the Lord promiseth by Moses 
Moses.  in these words, Although thou wert scattered and driven to the utmost parts of the earth, yet from thence will I gather thee.  
But the Prophet's 
The Prophets  promise, that albeit the Lord hath scattered them as far as Babylon, yet within 70. years he will cause their captivity to return.  
And as touching the free covenant which God made with man through Christ, the Prophets are much more evident; 
Covenant of grace.  and do much more confirm the people in it. For they set Christ before their eyes, when they would comfort the faithful, and raise up their minds to the hope of his coming, even as it were to the foundation, and to the place of the covenant, unto whom the effect of the promises was to be referred.  
Whosoever shall ponder these things, shall easily perceive what he is to seek in the Prophets, and whereunto their writings tend. But for the present, it sufficeth that we have pointed it forth as with the finger.  
Hence we may soon gather how we ought to handle the doctrine of the word, and how we ought to imitate the Prophets; who so much admired it, that thence they collected the admonitions, reprehensions, threatenings and consolations, to apply them to the people's use. 
Note.  For though it be not daily revealed unto us what we ought to do, yet are we to compare the conversation of the people of our times, with that of the people of old; and by histories and examples to denounce the judgements of God. Namely, that from the vengeance he took upon such sins in that time, 
God always like himself.  he will likewise be revenged upon those that reign every where in our time. Why so? Because he is always like himself.  
The faithful teachers than must come furnished with the like wisdom, if they mean to handle the doctrine of the Prophets profitably. Thus much as touching the prophecies in general.  
To come to our Prophet Isaiah: the inscription 
The inscription.  sufficiently shows both what he was, and in what time he published his prophecies. For his father is here named, to wit, Amos brother of Azarias' king of juda. 
Isaiah descended of the blood Royal.  Whence it appears he was of the blood royal: and of this opinion are all the ancients. And yet neither his stock, nor near affinity to the King (for the jews affirm he was father in law of Manasseh) could hinder him from being put to death in hatred of his doctrine, neither was he respected any more, then if he had been of some base estate or condition.  
The names of the Kings here mentioned, set forth the time, 
The time when Isaiah Prophesied.  in which he prophesied. There are some who think that he began about the end of VZiah's reign. And they take their conjecture from the vision which is recorded in the sixth chapter, by which he testifies he was confirmed. But this conjecture is too weak; as shall be showed in place convenient. It rather appears by the inscription, that he prophesied in the days of Vziah; of which I see nothing to the contrary. How ever it be, it plainly appears that he prophesied above 64. years. For jothan reigned 16. years: Ahaz as much; Hezekias 29. This makes 61. Ad those in which he prophesied under Vziah; and afterwards under Manasses, 
Isaiah put to death by Manasses.  who put him to death: These at the least will make up 64. years; in which Isaiah ceased not to perform the office of a Prophet. And it may well be that he prophesied longer: but of this we can gather no certainty from the history.  

Isaiah a pattern for all Pastors.  This than ought to be seriously marked of all the Ministers of the word, that from his example, they may learn patiently to bear the burden of their office, though it be cumbersome and painful: not thinking it any disgrace to suffer many sore and tedious travels, seeing they have so many worthy patterns set before them. I grant it must needs discourage them exceedingly, when they see that things go not forward; and that their labours take not such good success as they desire: thinking it better to leave all, rather than to bestow so much labour in vain. They have need therefore often to remember, and to set before their eyes such examples. (Why so?) Because Isaiah fainted not, although he gained little by so many painful travels.  
jeremiah 
jeremiah.  also ceased not by the space of 50. years to call upon this people, who in the mean while hardened their hearts the more: and yet we see they forsook not their charge, whatsoever difficulties came between. Even so must we follow our vocation, and constantly bear all sorts of encumbrances.  
Note also the circumstance of the change of Kings 
The change of Kings.  which are here numbered up, chap. 1.1. For it is impossible that in so great diversity, the State should always continue alike. No doubt but many troubles fell out. And yet our Prophet persevered with an invincible constancy; and never suffered his heart to be overcome of fears.  
Quest. But some may ask whether Isaiah himself put this title to his prophesy, or some other. Ans. None of the expositors that I have read, answers this question. For my own part, albeit I am not very well satisfied, as touching this question, yet I will show what I think.  

How the Prophecies were collected.  After the Prophets had preached to the people, they gathered a compendious sum of their sermon; which they affixed to the gate of the Temple, that the prophesy might the better be viewed and learned of all. And after it had remained there a sufficient time for some certain days; the Ministers of the Temple took it down, and put it into the treasury of the Temple, that the memory thereof might continue for ever. Very likely it is (I say) that the books of the Prophets were thus gathered, as may appear by the second Chapter of Habacuk; 
Haba. 2.2. See chap. 30.8. and chap. 8.1.2. The Prophecies preserved by the singular providence of God.  whosoever be disposed to consider the same well: as also from the eight of this prophesy.  
Now this was done no doubt by the special providence of God, that by the Priests themselves, whose office it was to conserve the prophecies for such as should succeed, it is come to pass that we at this day enjoy these treasures; which they for the most part lightly esteemed. For the Priests were the greatest enemies, that the Prophets had to deal withal.   

An Epigram upon the Translation of M. Caluins' Commentary upon the Prophecy of Isaiah.  

THrice happy (England) if thou knewest thy bliss,  
Since Christ's eternal Gospel in thee shined  
Thou art, he's beetle-blind that sees not this,  
Brutishly ingrate that with a thankful mind  
Doth not acknowledge Gods great Grace herein,  
And learn thereby for to forsake his sin.   

God's word hath long in thee been sound taught,  
The sound thereof hath rung throughout the Land,  
And many a Soul by Fisher's net been caught,  
Which erst lay thrall in Satan's cruel band:  
This favour great by none can be expressed,  
But such as have it felt in their own breast.   

Thy native sons in thine own bowels bred,  
Like faithful Shepherds have done worthily,  
And thee with store of heavenly Manna fed,  
Forcing the Wolves to leave their cruelty,  
To slink aside, and hide themselves in holes,  
In caves and dens, like purblind Backs and Moles.   

Tyndall, Frith, Philpot, father Latimer,  
The Gospel preached by word, by life, by death:  
jewel, Fox, Reynolds, Fulk and Whitaker  
To second them have spent their vital breath  
In hot pursuit of that great Romish Boar,  
Who spoilt quite this English vine before.   

I spare to speak of deering's silver voice,  
Of greenham's zeal, of Perkins labours sound,  
Of hundreds more of Zion-builders choice,  
The like whereof can scarce elsewhere be found:  
Such groundwork they of God's Truth here have placed  
As never shall by Hell's whole force berazed.   

Besides all these, of foreign Lights the chief,  
Beza, and Vrsinus, many other more,  
Martyr, Musculus, for thy more relief  
Are seen in English weed abroad to go,  
From place to place in every Shire and Town,  
To teach the Truth and throw all Errors down.   

And here pr●●●nted is unto thy sight  
The Royal Prophet esai's evangel  
For so me thinks I may it term aright,  
That Prince of holy Prophets doth so well,  
So lively Christ's whole history presage,  
As if h'had lived in that same very Age.   

Whose Oracles great Caluin doth unfold  
In thine own native Tongue for thy Souls health.  
Here mayst thou gather precious Stones and Gold,  
And store up heaps of Heavenly lasting wealth;  
Here mayst thou find with very little pain  
Which wouldst not lose for thousand Worlds again.   

Here mayst thou see the black-mouthed Atheists  
Confounded quite by Demonstration clear;  
The cunning Papist put unto his shifts,  
And made in his right Colours to appear;  
Her's Christ, his Truth, and Life, thee set before,  
heavens Gates set open wide: what wouldst thou more?   
By Francis Hearing, Doctor in Physic.   

A COMMENTARY UPON THE prophesy OF ISAIAH, WRITTEN BY THAT REVEREND AND PAINFUL Pastor, in the Church of Christ, Master JOHN CALVIN.  

Vers. 1. A vision of Isaiah the Son of Amos, which he saw concerning judah and jerusalem; in the days of Vzziah, jotham, Ahaz, and Hezekiah Kings of judah. 
ALthough the Hebrew word Chazon which the Prophet useth be derived of seeing, and doth properly signify vision: yet notwithstanding for the most part it imports as much as Revelation. For as oft as the Scripture makes mention of special visions which appeared to the Prophets, whereby the Lord meant the better to confirm them when he would have some excellent thing come to light, it useth the word Mareah, which properly signifies vision. But to the end I heap not up many testimonies, in the third chapter of the first book of Samuel (where mention is made in general of prophecies) the author of that book saith, 
1. Sam. 3.1.15.  that the word of the Lord was precious in those days, because there was no manifest vision (where he useth the word Chazon) and a little after, the vision by which God manifesteth himself to Samuel, is expressed by the word Mareah. Also in the twelfth chapter of the book of Numbers, 
Numb. 12.6  where Moses distinguisheth the two ordinary means of Revelation, he there with dreams conjoineth vision as the special. And yet by the ninth chapter of the same book of Samuel, 
1. Sam. 9 9  it appears that the name of Seer was imposed in old time upon the Prophets: but by way of excellency; because God discovered his counsel familiarly unto them.  
Now as touching this present place, it is out of doubt that the certainty of doctrine is deciphered out unto us by this very word; as if it had been said; There is nothing contained in this book which was not manifested to Jsaiah by God himself. Wherefore the true sense of the word is to be observed; for thereby we learn, that the Prophets spoke not of themselves, neither yet preferred their own imaginations: but that they were enlightened by God, and had their eyes opened to see those things which otherwise of themselves they had not been able to have comprehended. The doctrine of Jsaiah then, even in the very inscription, is recommended unto us; to wit, because it contains nothing of man's invention, but the revelations of God: to the end we might be assured that whatsoever is contained in this book, was revealed unto him by the holy Ghost.  
Concerning Judah.] It were not amiss 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 whatsoever this book contains, it doth properly appertain to Judah and Jerusalem. 
Oiection.  But if any shall object that there are many things mingled in this book which concern Egypt, Tyrus, Babylon, with other cities and countries: the answer Answer. is, that it was not necessary to recite every particular in the inscription; because it was sufficient that the principal sum should be set before us, thereby showing to whom the Prophet was chiefly sent, namely, to judah and jerusalem. For whatsoever his prophecies contain 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 near upon them: for Amos, though he were specially sent to them of Israel, yet passed he not the bounds of his vocation when he prophesied also against judah: 
Gal. 2.8. Act. 10.17. & 13.5 & 14.1. & 17.2.10. &. 18.4.19.  yea we have yet a more familiar example hereof in S. P●ter and S. Paul; Peter was appointed over the jews, and Paul over 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 Gospel to the jews, to whom he resorted as soon as he entered into any city. And thus was it lawful for Isaiah to do, in like manner. Nor whilst he endeavoured to discharge his duty to the uttermost in teaching of the jews, and purposely bend all his studies that way: did he yet go beyond his calling when he speaks (as it were by the way) of other nations?  
He takes judah here for the whole nation, and jerusalem for the chief seat of the kingdom: for he separates not the city from the kingdom; but names it by way of excellency, as being the mother city. Even as if a Prophet at this day should be sent to speak unto the whole kingdom of France, should name the city of Paris, as the chief of the kingdom. And it was needful that this should be done; first, to the end the Citizens of jerusalem should not exempt themselves, as though they were guiltless: or rather, as being dispensed withal, from being under any check, in respect of the greatness of their dignity. Secondly, that by means hereof they might be prevented from sending the Prophet back to the Commons, and country people. But they are deceived, who would have jerusalem to be named a part, because it was situated in the tribe of Ben●●min, seeing the one half thereof, which was subject to the successors of David, is comprehended under this name of judah.   
Vers. 2. Hear O heavens, and thou earth hearken: for the Lord hath said, I have nourished, and brought up children, but they have 
* Or, have done wickedly against me.  rebelled against me. 
ISaiah hath here imitated Moses: for so it is the custom of all the Prophets to do; neither is it to be doubted but he alludes to that excellent song of Moses, Deut. 32.1. in the very entrance whereof he calls heaven and earth to witness against the people. I grant that it is a terrible protestation: for it is as much as if both of them should turn themselves to the dumb elements void of sense, because men had no ears to hear, but were become utterly benumbed in all their senses. Isaiah then speaks here as of a rare and prodigious thing, which were even enough to smite the very elements with astonishment (though otherwise senseless in themselves.) For what could be more horrible then to see the Israelites reject the Lord, from whom they had received so many benefits? Those who by heaven, understand the Angels, and by earth, men, do too much lessen the force of these words: and do also take away that wherein the chiefest weight of the Prophet's vehemency lieth. Now all the expositors almost do 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 attentively to receive 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 harken be referred, not generally to what purpose one will; but solely and only to the next complaint. And so, the sense is thus; Hear the complaint which God commenceth against you: I have nourished, etc. For he recounts such a monstrous thing, as he is almost cast into a swound at the sight of it: so as he is feign to call in all the insensible creatures (contrary to all order) to be witnesses thereof. I had rather than take these things in their proper signification, because they do better set forth the Prophet's meaning.  
And to the end that no man should wonder why he speaks thus to things without sense or reason, experience itself not obscurely teacheth us that the voice of God is heard even of the dumb creatures: yea, and the very order of nature is nothing else but an obedience, which is yielded unto him throughout all the parts of the world, to the end his sovereign authority might shine in all places. For the elements, the heavens and the earth, do their duties, and yield obedience to the commandment which is prescribed them, and that at the least beck which God maketh to them: The earth bringeth forth her fruits; The Sun, the Moon and the Stars do finish their courses; The Sea passeth not beyond the limits which God hath appointed unto it; The heavens also do turn about to their certain spaces: Finally, in all things we may observe a wonderful distinction, although all these creatures be destitute of reason and understanding. But man, who is endued therewith, in whose ears and heart the voice of the Lord so often sounds, as if he were wholly senseless, moveth not, neither boweth he his neck to submit himself to the obedience of his God. The dumb and insensible creatures than shall bear witness against such obstinate and rebellious persons, to the end they may one day feel that this obtestation was not used in vain.  
I have nourished.] Word for word it is, I have made them great. But because he speaketh of children, we cannot turn it better than that, I have nourished, or brought up. For the Latins, in stead of nourishing; say, to bring up children. Yet he by and by adds other benefits wherewithal he had wonderfully enriched them: as if he should say, I have not only performed the office of a good father in nourishing, and sustaining you in this life: but I have also taken pains to exalt you to honour and dignity. For there was no kind of favour or mercy which the Lord withheld from them, even as if he meant wholly to empty himself. As hereafter in the fifth chapter he reproacheth them saying, What could I have done any more to my vineyard that I have not done unto it? Why? the Lord might very well have said as much to all nations, seeing he nourished, and bestowed many blessings upon them: but the Israelites were his special chosen people, whom he had adopted before the rest of the world to himself, and entreated them as his most dear children, embracing and cherishing them with a special care, even as in his very bosom. In a word, he adorned and beautified them with all manner of good things.  
Now to apply this to our time; let us consider whether our condition be not like, or rather much better than that of the jews in ancient times. The adoption of God obliged them to the purity of his service: our bond or obligation is double: namely, because he hath not only redeemed us by the blood of Christ, but because he who hath once vouchsafed to deliver us, doth still call us also to himself by the preaching of the Gospel, and therein prefers us far 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 worthy? for by how much the more the grace of God hath been abundantly powered forth upon us, of so much the more ingratitude shall we be convinced before him.  
But th●y ●aue rebelled] S. Income translates it, They have despised me. But it appears sufficiently by other places, that the Hebrew word Pash●ng, expresseth yet somewhat more; namely, that they revolted. G●d testifies then that he could not hold them under his obedience; no not by all the benefits he could bestow upon them. But that they turned away more and more, & estranged themselves, no otherwise then the son, who by leaving his father's house, shows that he is become altogether incorrigible. It is a monstrous thing for children not to be obedient to their fathers; especially to such a one as never ceaseth to do them good, bestows his whole care as it were upon them. Lycurgus would not make any law against the unthankful (because it was a thing against nature not to acknowledge a benefit received. A child than that is unthankful to his father is a double monster, yea rather a threefold monster against a liberal father, who ceaseth not to do him good. For albeit the Prophet calls them children, it is not given them here as a title of honour, but the more to aggravate this their revolt, and to make it the more odious.   
Vers. 3. The Ox knoweth his owner, and the Ass his master's Crib, but Israel hath not known: my people hath not understood. 
THis comparison doth further exemplify the crime of their revolt. For the Lord might well have compared his people to the Heathen, and Infidels: but he toucheth them nearer, in comparing them to brute beasts, and in showing that they are yet more foolish than they. For albeit these beasts be void of reason & understanding, yet are they teachable, at the least wise in this respect, that they acknowledge those who feeds them. Seeing then that the Lord had not only fed this people as in a stall or Crib, but had fed them largely and abundantly, no otherwise then the father doth his children whom he tendereth; and had not only pampered their bellies, but did always replenish them with spiritual food: had he not good cause, think you, to esteem them worthy rather to be sent to school to learn of Oxen and Asses then of men; especially when he saw they were become so beastly? he sends his people then to these brute beasts to learn their duties of them. And no marvel; for it often falls out that the unreasonable creatures do better follow the order of nature, and do in their kind show more humanity than men themselves. And not to allege many examples, this ●ne which Isaiah here propounds shall suffice: namely, that these beasts being altogether senseless and blockish, do yet notwithstanding obey their masters and those who have the government of them. And if in other things we shall consider wherein the beasts do surpass men, how many particulars shall we find out? What is the cause that scarcely any beast will offer violence to one of his own kind? and that he should therein, as you would say, acknowledge his own likeness. What is the cause also that all sorts of beasts do take such pains to nourish their little ones, seeing it often falleth out that women forgetting nature, and all womanhood, do reject and forsake their children? And do we not observe how beasts will keep such a mediocrity that they will eat and drink no more than that which sufficeth them for life, and to uphold their strength; whilst men in the mean space do stuff and gorge themselves, or which is worse, do overthrow themselves with surfeiting? Lastly, the beast's do in nothing pass beyond the bounds of nature, which are ordained for them.  
But the Papists (whose custom it is to overthrow the native sense of the Scriptures and by their dreams do corrupt all the mysteries of God) have here found out a notable fable: for they make men believe that the Oxen and the Asses did worship our Lord jesus Christ lying in the cratch after he was borne: wherein they show themselves to be excellent asses. And yet would to God they themselves would but follow the poor Ass which they have forged! namely, that they were Asses worshipping the Lord jesus Christ, and not rather wincing and kicking against his Majesty with their heels. For the Prophet speaks not here of a miracle, but of the order of nature: declaring that whosoever they be that do overthrow the order thereof by a bad conversation, are become monsters. We need not forge new miracles then to give authority to jesus Christ: for so, by mingling the false with the true, this inconvenience would follow upon it, that none would believe either the one or the other. Neither need we doubt, if there had been any such miracle, but the Evangelists would have 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 posterity of J●●ob to bear this name, which God himself had imposed upon this holy Patriarch, 
Gen 32.28.  because he overcame the Angel in wrestling. Which name was so much the more dishonoured, by how much the more these bastard and degenerate children durst notwithstanding make their brags of that title. And first there is a close reproach in it; not only because they usurped the name of this holy parsonage (whose virtues they imitated nothing at all) but also because they were unthankful unto God from whom they had received all manner of benefits. L●stly, we must supply an overthwart comparison: for the greater their dignity was, in that they had been exalted far above all other people, so much the more (to reproach them under this honourable title) are they separate from other nations. The Greek Interpreters have added this word me; but I had rather repeat that which the Prophet hath said, to wit, that Israel hath not known his possessor or owner; that is to say, God: nor his ●r●h; that is, his Church, wherein he was nourished, and to which he ought to be gathered. Especially seeing these poor beasts do acknowledge their master that feeds them; and do voluntarily return to the place where they were wont to find pasture.   
Vers. 4. Ah, sinful nation 
* Or, sinful woman. , a people laden with iniquity, a seed of the wicked, corrupt children: They have forsaken the Lord: they have 
* Or, they have despised.  provoked the holy one of Israel to anger: they are gone backward. 
AH.] Although he had reproved their fault sharply enough, yet notwithstanding the more to amplify it, he yet further adds this exclamation: by which he shows his detestation against so horrible and foul an ingratitude. Some think this particle Ah, is put here in sign of lamenting. Saint Jerome hath interpreted it, Woe: but me thinks it should more fitly agree to an exclamation, arising partly from astonishment, and partly from sorrow. For we are wont to burst into outcries, when so unwotthie a thing is committed, that words cannot express it; or rather when words answerable to the greatness of the grief fails us. In stead of sinful nation as we have translated it, the Greeks have turned sinful woman, the vulgar translation also bearing the same. But the Hebrew word signifies those who are given over to wickedness, and it is not to be doubted, but the Prophet here accuseth them of their desperate malice.  
A people laden] etc. We must note the force of the similitude; for he not only means that they were plunged in their iniquities, as in a deep miry pit; but also reproacheth them that they sinned not so much of ignorance or infirmity (as the weak often do) but that they followed on and continued in their rebellion of set purpose. As if he should have said, They are given up to all injustice, and have wholly sold over themselves to commit evil. Where he adds, Seed of the wicked; it is as much, as mischievous seed. Some expounding it more wittily, say, that they declared themselves unworthy to hold any place among the children of Abraham: because they were become bastards, and degenerate. As in other places they are called a seed of Canaan; yea they are reproached with the name of uncircumcised; even as though they had been begottten of profane or a strange people. But it is an usual manner of speech among the Hebrews; which the Greeks' also observed in their speech, when they say, sons of the good, for good children.  
Corrupt children.] It is word for word, corrupting: and therefore the expositors supply, Themselves, or, their ways. But me thinks bastard, or degenerate agrees better. For his meaning is that they are so depraved, that they resemble their fathers nothing at all. Moreover, he adorns his nation here with four titles, which are not very seemly: And Such indeed as were far remote from the good conceit which they had of themselves. But thus must hypocrites be dealt withal, to awaken them: and the more they soothe up themselves in casting off the fear of God, so much the more must they be thundered against. For a milder and a more gentle doctrine would not have prevailed with such a kind of people any thing at all: neither would a slight manner of reproof have moved them. The false persuasion therefore of their righteousness and wisdom was to be plucked away from them; for therewith they masked and disguised themselves, and often made their brags thereof in vain.  
For they have forsaken the lord] Now he adds the reason why he hath so sharply and bitterly reproved them: namely, lest they should complain as they were wont to do; that they were too severely dealt withal. First then he upbraids them with that, which is the fountain of all evils: to wit, they had forsoken the Lord. For even as it is the chief perfection of righteousness to cleave unto God, as Moses teacheth; What doth the Lord thy God require of thee but that thou cleave unto him? 
Deut. 10.12  so is it the greatest misery we can plunge ourselves into, when we have forsaken him. Now the Prophet's meaning is, to let the jews see, that they were not only guilty of one fault: but to show them that they were become apostates altogether. No doubt, but that which follows serves for an amplification; whether we read, To provoke, or, to dispose; yet I rather rest in the latter. For it was too gross an ingratitude to make light account of him who had adopted them for his own, from the rest of all nations. And for this cause he calls himself the holy one of Israel, because in giving himself unto them he had thereby adorned them with his holiness. For this name is so attributed unto him every where, in regard of the effect. From how barbarous a pride than did the despising of so great an honour proceed? If any had rather retain the word provoke; the sense will be, that they had rejected the Lord: even as if they meant to provoke him to anger of set purpose. Whence we may see how detestable their Apostasy was.  
They are gone backward.] The sense is that when the Lord did set a certain way and form before them how he would have them to carry themselves, they on the contrary were carried away with their lusts: and yet he confirms the former sentence; to wit, that they had given the bridle so far to their shameless malapertness, that they were altogether revolted from God: yea, and that wittingly and willingly, by erring from that mark unto which they ought to have bend their course all their life long.   
Vers. 5. Wherefore should ye be smitten any more? for you fall away more and more: the whole head is sick, and the whole heart is heavy. 
WHerefore should] etc. Some do turn it, upon 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 he had tried so many ways 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 imports so much; and withal I take it that the sense seems to agree best thereto. For so we are wont to say, wherefore; to what purpose, etc. His meaning is then, that the jews are grown to such a pitch of wickedness and ungodliness, that it is impossible to make them become any whit better. We know by experience that after desperate men have once hardened their hearts, than they will rather be broken all to pieces then receive any correction. Now he complains that there was such an obstinacy in them, even as if the Physician having assayed all good remedies to cure his diseased patient, should begin to say at the last, All the skill I have, will do no good. And withal he accuseth them of extreme malice: for when the wicked are come to that pass that chastisements will not humble them, then are they come to the very top of all wickedness. So than it is as much as if the Lord had said, I see very well, that though I should correct you never so much, yet I shall do you no good. For questionless things are then become wholly desperate when the chastisements and calamities which God useth as remedies to heal our vices, will profit us nothing. And yet for all that the Lord is so far off from ceasing to punish such still, that (which more is) it stirs up and inflames his wrath so much the more against us: For there is nothing more burdensome to him, than such an obstinacy. Notwithstanding it is rightly said, that he loseth his labour, when he cannot thereby draw us to repentance: and that all the remedies he applies to a people so utterly past cure are in vain. So then he is so far off from sparing such, that he not only doubles his blows and afflictions upon them, trying all means possible: but he is constrained never to give over till he hath utterly consumed them. But then indeed he plays not the part of a Physician, but rather of the Surgeon: which is the cause why he so laments here, that his chastisements shall now become unprofitable 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 do conjoin together. As if he should say, You will be so far off from ceasing to err, that (which worse is) you augment your wickednesses more and more, for I see you are so carried away to do evil, as if ye had laid your heads together, deliberately to conspire thereof in your minds: so that there is no hope at all left of any moderation. Now God in this speech purposed to manifest unto all men how incorrigible their spirit was, to the end they might pretend no excuses afterwards.  
The whole head.] Others translate, Every head: and think that the princes and great men among the people are here meant by these particular names. But for mine own part, I rather agree to their opinion, who translate, all the head. For me thinks it is a plain similitude, taken from the body of man; to wit, when the body is so sore afflicted, that there is no hope of health left. Now he names two principal parts whereupon the health of the whole body depends: and hereby he declares the extremity of the diseases, wherewith this wretched people was utterly spent. It was not some part or common member of the body then, which was pained, but the heart was wounded; and the head very sore diseased: in a word, that the vital parts (as they are called) were so putrefied and infected, that they were incurable. But the Interpreters do not agree in this behalf: for some refer this sickness to sins: others, to punishments. To sins thus; You are already become a rotten and stinking body; wherein nothing that is whole and sound is left: wickedness and sin hath gotten the swinge amongst you, by the infection whereof all is defiled and corrupt. But I had rather understand it of the punishments: for the Lord doubtless still pursues this complaint: namely, that the people are so rooted in obstinacy, that they cannot be brought to amendment of life for any plague inflicted upon them; and that howsoever they had been smitten even to death (at the least wise, rend and torn in pieces with sore blows in a fearful manner) yet that they became never the wiser for all that.   
Vers. 6. Even from the sole of the foot unto the head, there is nothing whole therein, but wounds, and swelling, and sores full of corruption: they have not been wrapped nor bound up, nor mollified with oil. 
THese words also have affinity with the former, wherein he still prosecutes the very same matter under the same similitude and manner of speech. Those who refer the first part unto sins, do not sufficiently weigh the remainder of the text that follows. Let us grant that the people corrupted with vices are compared to a sick body: what coherence will there be touching the things which by and by follow, to wit, that their wounds were not wrapped nor mollified with oil? It appears therefore that the Prophet speaks of the afflictions wherewith the people were almost consumed. And he also sets forth this continual languishing in them, as a testimony of their extreme hardening. He calls the wound Corrupt, from whence flows a continual infection, as if a spring (deep in the earth) should continually send forth new streams of venom. So that by this similitude, he shows that the malady is incurable, seeing the corrupt water which is in it runs without stay. The amplification also is not small, when he saith, there were no remedies applied thereunto. For the three similitudes which he conjoines together, tend all 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 remedy. So that in such kinds of punishments, one might easily discern the extreme severity of God.   
Vers. 7. Your land is waste: your cities are burnt with fire: strangers devour your land in your presence, and it is desolate like the overthrow of 
* Or, foreign enemies.  strangers. 
Waste] Word for word it is, desolation. And thus Isa●ah prosecutes that more largely, and more clearly, which he had said before figuratively touching the wounds: To wit, that the land was afflicted with an horrible waist. For I had rather refer the sentences to the time past: because the Prophet rather recountes how many calamities have formerly happened, before he denounceth the vengeance of God. For he casts their dotage and benumbedness of hart in their teeth, in that they continued so besotted in their miseries. As the overthrow of strangers. This is added for amplification sake. For their sense is too narrow and constrained, who would have the Hebrew word zarim, which signifieth destruction (which word the Prophet also here useth) to be put in the stead of zerem, which signifies an overflowing 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 calamity is then much more grievous when men unknown, and those that come from a far country do make war in a kingdom; because they are lightly far more cruel, and do more hurt than the nighbour enemies. For they raze the cities: they burn up houses, buildings, and villages; destroying all things; and sparing nothing. In a word, they rush in with barbarous inhumanity, seeking nothing but to kill, sack, and burn: yea, they study rather to do hurt, than to get their booty. But the neighbour enemies because they are able to hold that which they have won, use to leave garrisons there; and as soon as any revolt is intended, or any trouble moved, they forthwith send succours: and therefore are not so cruel, neither do they spoil the country out of which they may fitly reap any commodity. He therefore describes no ordinary destruction, but rather so bloody and fierce an one, as exceeded all the rest.  
From hence then we may note, that when God hath once begun to chastise & correct, he makes not an end with us by and by. But in striking us with many wounds, he redoubles the blows, and ceaseth not to visit us still with one plague after another, if so be we cannot be brought to true repentance. Let us then eschew and flee such an obstinacy, if we mean to escape the like punishments: or if we mean this reproach which was justly cast upon the jews, should not by as good right light upon us: namely, that albeit we have been diligently admonished, and have felt the hand of the Lord, yet for all that we could not be corrected nor amended. What marvel is it then, I pray you, if we are pressed with so many and so divers calamities, whereof we can see neither end or issue? Surely we even fight hand to hand as it were with God and against all his rods by our rebellion. Is it not needful then that he should take us in hand; and deal with us, as men do with resty and unruly lads, who the more they wince and kick, the more they must be pummelled about the head, and spurred upon the sides? There want not many at this day, I dare say, who accuse God of cruelty as if he were too outrageous, and that he ought to carry a more soft and gentle hand over us: But in the mean while they consider not how horrible our wickednesses be. For if they would look well into them, truly they should easily perceive an admirable mercy of God, even in the midst of this his severity, which seems so great in their eyes. And to the end we may not think the Lord was too rigorous towards this people, let us consider the vices which he by and by reckons up.  
But a question may here be demanded; to wit, why the Prophet should say that the people were so many ways afflicted, seeing he began to prophesy (as we said before) under the reign of Vzziah; in whose time the state of the kingdom of Judah was very quiet, so that howsoever the kingdom of Israel sustained some loss towards the end of Vzziah his days, yet that notwithstanding appertained nothing at all to the kingdom of judah. For which cause the jews indeed think this to appertain to the reign of jotham, and not to the reign of Uzziah. Now howsoever their opinion seems not to agree very well at the first blush, yet is it not without some probability of reason, if we shall examine the opinions of others. For we know that they have not always kept the order of time in gathering together of the prophecies. And it may be that this Sermon of Isaiah had obtained first place here for no other cause, but for that it contains a sum of that doctrine which shall be handled afterwards. Others think they escape easily away when they expound all these things of vices; and not of punishments: but they cannot so easily avoid that which is spoken of the burning of cities, and wasting of the land. If any think the Prophet speaks not of the present estate of the kingdom, but of that which was to come; and that in the person of God, he denounceth the judgements which were at hand, howsoever they then saw them not before their eyes; I do not greatly gainsay it. Although it be very likely that the Prophet speaks of things which were known unto him. It is rather a certain narration then of a thing done, than a prophesy: though in the verse following I confess he shows what the issue is, which approacheth.   
Vers. 8. And the daughter of Zion shall remain like a cottage in a vineyard, like a lodge in a garden of Cucumbers, and like a besieged city. 
HE alludes even to that custom which is now in use amongst us in France: namely, to a little cottage which the Vinekeepers prepare when the grapes do ripen. Also he useth another Similitude which is almost like unto the former; drawn from the manner of that nation, when the servants watched to keep the gardens of cucumbers. Afterwards in vers. 9 he himself expounds what he means both by the one & by the other. Now the exposition may be double; to wit, that all the country should be wasted, and nothing left in safety, but the city of jerusalem, which should remain as a cottage: or, that the city itself should be brought to nought. The jews follow the first interpretation, and understand this place of the siege of Senacherib: but I think it reacheth further off; namely, to the destructions which followed afterwards. We may al●o refer it to the nearness of neighbourhood, which being ruinated and destroyed amongst them, it could not be avoided, but that the city should feel great loss thereby. But as I take it, the true meaning of the Prophet is, that the evils whereof he speaks, should come even to the city itself, so as it being consumed, ruinated, and brought to nothing, and into derision, should become like a cottage. Now he calls jerusalem, the daughter of Zion, by a phrase of speech usual in the Scriptures, which entitleth some people by the name of daughter, as the daughter of Babylon, and tire, for the Babylonians, and Tyrians themselves. Also he rather mentioneth Zion, than jerusalem; because of the dignity of the Temple: and this manner of speech also is very frequent throughout the whole Scriptures.   
Vers. 9 Except the Lord of hosts had reserved unto us, even a small remnant, we should have been as Sodom, and should have been as Gomorah. 
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 already present, so as by the beholding of it, it might be 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 confirms that which I said erewhile: where the Prophet having spoken of the calamities which were already happened, did in brief manner conjoin therewith the event which should shortly ensue: as if he should have said, Suffer not yourselves to be beguiled with fair words: For look what destruction happened to Sodom and Gomorah, the same should fall upon you, unless the Lord in having compassion upon you, should reserve some few. And unto this agrees that which is said in jeremiah, It is the Lords mercies that we are not consumed, etc. Lament. 3.22.  
Now from hence we are to note two things: First, that he here denounceth an extreme ruin: yet for as much as God hath to do with his Church and elect people, therefore this judgement shall be mitigated by a particular and special favour; to the end the faithful (whom he here rightly compares to small remnants) may be delivered from the general destruction of the whole nation. Now if God hath punished the iniquities of the jews by such horrible chastisements, do we think the like w●ll not befall unto us if we partake with them in their rebellions? for the Lord had consecrated this people to himself, and had exempted them from the common condition of others. And wherefore should he rather spare us if we continue hardened in our impiety and disloyalty? But which more is, what issue can we expect in the midst of such an heap and puddle of vices whereinto men plunge themselves every way throughout the whole world? Truly even the same that befell to Sodom and Gomorah: namely, that we should be brought to nothing, did not the respect which God hath to his free covenant (wherein he hath promised that his Church shall never perish) withhold his vengeance from us. This threatening also which is very terrible and fearful, appertains to all those that are obstinate and desperate, whose manners cannot be reform by any strokes of God his rods.  
On the other side, we are to note that which I have already touched out of jeremiah; namely, that we ought to attribute it to the only mercy of God that we are not all utterly consumed and brought to nothing. For if we shall behold how great the iniquities are which do reign in every place, and amongst all sorts of men, we ought to admire God's mercy that we see so much as one man alive, and that all have not been clean swept away from off the earth. Thus it pleaseth the Lord to keep 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 yields the same reason: for alleging it in the Epistle to the Romans, chap. 9.29. he beats down the insolency of the jews, to the end they should not brag of that naked title which they bore, 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 deal with them as he had done in old time with their fathers: but that he is still minded for his mercy's sake to reserve a Church to himself: and to what end? even that it should not utterly perish. For it is for the love and favour which he bears toward it, that the Lord reserveth some little seed, when in regard of our rebellion he is constrained to exercise his rigorous judgements. Which sentence ought greatly to comfort us in our extremest calamities; yea, even then when we shall think the Church as good as forlorn: that when we see the state of things turned upside down, so as to our seeming heaven and earth goeth together (as they say) yet that we even then continue firm and invincible touching our trust in God his mercy notwithstanding, resolving ourselves that God will never cease to have care of his Church howsoever the world go.  
Even a small remnant.] This particle small, may be referred as well to that which went before as to that which follows. And therefore some translate, We had been almost as Sodom. Notwithstanding, I had rather refer it to the former speech: to declare that the number which God reserved from the common destruction, was very small. But some rather think that this is taken affirmatively, and was therefore put to express the matter the more lively: which I reject not; although it may be taken in his true and native sense, as if it had been said, There shall but a small number of the people remain. Now we are to note this sentence diligently: for, unless the Church have fair and large dominions, men are wont to despise her. And from thence it comes that hypocrites brag so much of their multitudes; and that the weak also stagger, as being dazzled with their pomp and glory. It therefore appears by this place, that we must not measure the Church by the hugeness of the multitude, unless we mean to esteem more of the chaff, then of the wheat; because the quantity thereof is greater. But it ought to suffice us that although the number of the faithful be very small, yet that God notwithstanding acknowledgeth them for his elect people. And with this also should that consolation of Christ come into our minds: Fear not little flock, for it is your father's pleasure to give you the kingdom, Luk. 12.31.   
Vers. 10. Hear the word of the Lord O princes of Sodom: harken unto the law of our God O people of Gomorah. 
HE confirms that which he had said before; to wit, that God his vengeance is not cruelty: why so? Because they had deserved a far greater punishment. And howsoever there was some difference between them and the Sodomites, in regard of the punishment; yet the fault was alike: so as if the Lord had not pardoned them, he might even justly have plagued them with the like judgement. In a word, he tells them, that if God do spare, it is not to the end they should conclude with themselves, that their sins were less than those of the Sodomites; but that they were to attribute it rather unto the mercy of God. Now there is no great diversity in that he attributes the name of the city of Sodom to the Prince's, and the name of Gomorah to the people: but it rather shows their condition to be both alike. But whereas he repeats one thing twice; this diversity of names hath the greater elegancy. As if he should say, The Princes and people differ no more one from another, than Sodom differed from Gomorah. True it is that he alludes to the divers degrees of men, when he attributes two cities to them as it were apart: but in ●egard that Sodom equals Gomorah in value, we see he binds them up both together as it were in one farthel. The sum than is; If any man will judge of the Princes and people, he shall find them agreeing as well together in one, even as Sodom and Gomorah did. That is to say, there was never a barrel better hearing: but they were as like, as one egg is to another. For there was no more uprightness in the princes, then in the people. The Prophet gins now therefore to unmask the jews, and that very justly: for as it is a common thing with all hypocrites to shroud themselves under marvelous pretences, to the end they may not be espied: even so stood the case with this people, who were stained with this vice above any other. And therefore the Prophets had no sharper conflicts with them, then about this matter. Pride also (with this bragging of feigned holiness) reigned amongst them; and they gloried no less in the nobleness and excellency of their nation, then of their outward ceremonies and service: by reason whereof this severity of the Prophet did greatly gall them. But in as much as it was needful to draw out their villainies into light, the more they set up their bristles, the more lively doth the Prophet thunder against them. And thus must all hypocrites be served.  
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 he used this word law of set purpose, to the end he might tax their sottish opinion: For whilst they imagined to appease God with sacrifices which they offered without faith or repentance, they interpreted the law of God after their own fantasies. By which words then he admonisheth them, that in alleging the authority of Moses, he brings in no new device of his own, neither adds he any thing to the law; but that in hearing him, they should only hear the will of God, whereof he faithfully informeth them. Also that the law of God doth in no sort favour or allow of their dealings in this point: to the end they should not think to beguile the Lord with a false persuasion of their own righteousness.   
Vers. 11. What have I to do with the multitude of your sacrifices, saith the Lord? I am full of the  offerings of Rams, and the fat of fed beasts: and I desire not the blood of Bullocks, nor of Lambs, nor of Goats. 
NOw Isaiah brings in God speaking, who interprets his own meaning himself. For it is not enough that the Lawgiver do command only, but that he also should add a native exposition to the laws, that they be not corrupted. Now it is not to be doubted, but that the former sharp reprehension was very ill taken: For what could one have spoken more boldly or roundly against them? They gloried in the name of Abraham, bragging in the title of his children, and proudly vaunting themselves thereof. For which cause the Prophet thus arms himself with the authority of God against them. As if he should say, Know you, that you have not so much to do with me, as with God himself. Next he shows what it is that God respects, and what his meaning is in demanding sacrifices of them: namely, not that he doth so much esteem of the sacrificing of brute beasts; but that they should serve, as outward props and helps of godliness. And therefore that the jews greatly deceived themselves, who put their chiefest holiness in such outward ceremonies. For they thought they had discharged their duties very well, when they sacrificed and offered their offerings: and when the Prophets required any thing more of them, than they complained as if they had been over hardly dealt withal. But the Lord tells them that he abhors and rejects their offerings. Now it may seem that this is too strict a course: for were they not the things which God himself had instituted and commanded? But we must note that as touching the commandments of God some aught to be obeyed simply, and others for another end: as for example; The law commands, first, that we serve and honour God: secondly, that we seek our neighbour's profit. 
Deut. 6.5.  These things are of themselves pleasing unto God, and are absolutely required of us. But it is otherwise in regard of ceremonies, 
Levit. 19.18  for they are exercises which are not simply required in respect of themselves, 
Rom. 14.17.  but for another end. And the like we may say of fasting. For the Kingdom of God stands not in abstinence from meats and drinks: fasting therefore hath respect to an higher end.  
God therefore hath not so instituted ceremonies as if he would be appeased by the work wrought; but that the people should by them exercise themselves unto godliness: and should thereby be the more stirred and trained up in faith, and in his pure worship and service. But hypocrites are only forward and careful in observing these, as if the principal matter of religion consisted in them: and think themselves the most devout people in the world, whilst they weary and tyre themselves a long time in the observation thereof. And that they might yet appear the more holy; they ever lightly add something of their own, and invent some novelty from day to day: but in the mean time they wickedly abuse the holy ordinances of God, in that they refer them not to their right ends. All their ceremonies therefore are nothing else in God his account, but profanations of his holy worship and service. For whilst they rest fettered as it were in the bare and naked outward action only, what difference is there between their sacrifices, and those of the Gentiles? which we know are stuffed full of sacrilege, because they are not refer- to a right and lawful end. This then is the reason why the Lord rejects all such ceremonies notwithstanding himself had instituted them: to wit, because the people looked not to the right end and use, for which they were ordained. Herein then stood the continual conflict which the Prophets had with the people; namely, in plucking off these vizards from their faces: and in showing them that the Lord did not content himself with outward services, neither could be appeased with such fair shows.  
And the faithful servants of the Lord have every where experience of the same combats even at this day. For men do always measure God by their own ell; and think to appease him with outward appearances, and will not be brought by any means to offer up unto him a pure and upright heart. But jeremiah will easily dissolve all the difficulty of this place. Fer in the 7. chapter, he saith out of the mouth of the Lord: When I redeemed your fathers out of the land of Egypt, I did not command them to sacrifice to me: only I commanded them that they should hear my voice and keep my commandments. Wherein he shows, that all the observation of the ceremonies did depend upon the word; and that they are vain and unprofitable, if they be separated from it, even as if one should divide the soul from the body. Hereunto also belongs the argument of the fiftieth Psalm: Will I eat the flesh of fat Bulls, or will I drink the blood of Goats? Offer unto God praise, and pay thy vows unto the most high. jeremiah also in another place saith: Trust not in lying words saying, The Temple of the Lord, This is the Temple of the Lord, but rather amend your ways, etc. Also Micheah: Doth the Lord delight in thousan●s of Rams, or in ten thousands of fat beasts of the valleys? By and by after he adds: I will show thee O man what is good: and what it is the Lord thy God requireth of thee, to wit, To do judgement, to love mercy, and to humble thyself to walk with thy God: Mich. 6. By which places it appears, that God rejects ceremonies, because they were separate from the word, as from their soul or life. Whereby we may see how great the blindness of men is, who cannot be persuaded that all the pains they take this way in the service of God is unprofitable unless the integrity of the heart go before.  
And this vice is not only rooted in the common people, but almost in all men; yea, even in those who in their own opinion think they excel most. From hence it is at this day that this goodly device of 
* That is to say, a walk which they esteem good in itself: albeit the he●●t of him which doth it be never fo bad.  the work wrought, cannot be pulled out of the minds of many; which the doctors of the Papists have found out. But it is not man which speaks here, but God himself: who by an immutable decree, declares that men sacrifice unto him in vain: and that whatsoever they do else, is without fruit, unless they call upon him by a true faith.   
Vers. 12. When ye come to appear before me, who required this of your hands to tread in my courts? 
BEhold here a most excellent refutation of counterfeit worship; when God affirms they came not before him as he commanded them: pronouncing in general that it is but lost labour when men offer him that which he requires not: because he will be no otherwise served then according to his commandment. Whence is it then that men do so please themselves in such inventions, but because they understand not that all their serving of God is unprofitable and odious in his eyes? For otherwise they would by and by think thus with themselves, Surely, God requires obedience as the principal: 
1. Sam. 15.22.  neither would they with such overweening extol the●r own works; which he on the other si●e scorns and derides: not only for that he receives no profit at all thereby; but because he would not have men to attribute that unto him, which they have rashly invented of their own heads without his commandment: and also because he cannot endure that men should establish their own fantasies, in stead of his law. Although to the end he may yet touch them nearer to the quick, he by and by adds, That it is a service falsely so called; which he esteems to be but lost labour: namely, that in assembling themselves in the Temple, they did nothing else but wear the pavements thereof with their feet: as if he should say, You must needs think that I am much bound to you, for beating mine ears thus with your feigned prayers.   
Vers. 13. Bring no more oblations in vain: incense is an abomination unto me: I cannot suffer your new moons nor sabbaths, nor solemn days (it is iniquity) nor solemn assemblies. 
THis is a very profitable admonition to repress the inordinate appetite of those who ceased not obstinately to follow their vain and feigned services, that at least being warned of God, they might repent, if at any hand they would be admonished. But it appears by this place, how obstinate hypocrites are in their false confidence, being once hardened therein, because they cannot possibly hear the Lord, although he manifestly warn them that they should cease to lose their labour as they do. Incense is an abomination] etc. That he might prick them unto the quick indeed, he passeth yet further, and tells them that such service is not only unprofitable, but that he also detests it, as abominable unto him: and very justly; for it is an high sacrilege to profane the service of God; under which they falsely shrouded themselves. For even as God esteems nothing more dear and precious unto him than his glory; so is nothing less tolerable unto him, then to see it trodden under feet by any corruption whatsoever: which yet is then done, when every vain thing is set up in stead of his true worship. Some are deceived in understanding this place, thinking that the Prophet speaks of the abolishing of the law; for that is not his meaning; but he rather brings the people of his time to the true observation of the ceremonies; and shows wherefore, and to what end they were instituted. The service of God was spiritual even from the beginning of the world. And whereas there were other exercises divers from ours in the old Testament, it was in regard of men, and not of God; for there is no changing with him; 
james 1.17.  but he applied himself to the weakness of man. This government than was fit for the jews, as an ABC for children. Therefore he shows to what end this government was established, and what was the true use of ceremonies.   
Vers. 14. My soul hateth your new moons and your appointed feasts: they are a burden unto me: I am weary to bear them. 
THe Prophet adds nothing different from the former doctrine, but in general pronounceth of all ceremonies, 
” Viz. In the performer; as after appeareth by M. Caluins' own words.  where there is not spiritual truth joined but only a false pretence appeareth, that they are not only things unprofitable, 
” 1. As he performeth them, that is, an hypocrite his actions is unprofitable to himself and impious.  but wicked. From hence we must observe, that we labour but in vain unless we worship God aright as it is meet, and himself prescribeth: For if truth be it indeed which pleaseth God in all things, then much more doth he look for it in the worship which is done to his Majesty. Moreover our labour is not only lost (as hath been said heretofore) but the worship of God is hereby perverted, which is the greatest villainy that can be committed. Now all superstitions are so many corruptions of the pure worship of God: and therefore it follows that they are wicked and detestable. Superstition then is to be esteemed either by the thing itself, or by the affection of the heart from whence it proceeds. By the thing itself; when men dare bring in of their own heads, that which God hath not commanded. As all those things are which superstition (commonly called devotion) hath begotten. One will set up and Idol; another will build a chapel; the third will found yearly pensions to have Masses said daily for him; others, such like paltry stuff without end or measure. Now when men take upon them to be so malapert as to forge new services, there hath superstition the full swinge. It may also be in the affection of the heart, when men do use the ceremonies (which God hath allowed and commanded) in outward appearance: who in the mean while stick fast there; never aiming at the mark, and truth of them. As for example, the jews hold the ceremonies ordained by Moses with tooth and nail, but yet they leave that which is the principal behind them. For they regard a good conscience nothing at all; a man shall not hear them speak of faith, or of repentance; they have no knowledge of their spiritual misery: and (which is worst of all) they separate Christ from their sacrifices, giving no place at all to the truth. Wherein we clearly see the truth of that which we have taught heretofore; to wit, that it was a bastardly & painted show which they made: so as their sacrifices differed in nothing from the sacrifices of the heathen. We need not wonder then if the Lord call them an abomination. I will not stand to scan the phrases of speech which the Prophet here useth; they are divers: and yet notwithstanding they are not to be lightly passed over. For the Lord well discerns how great the rage of man is to forge new services, and therefore he useth amplifications to depress this vice the more; and again pronounceth, that he hates them. Besides, for as much as men do flatter themselves and are persuaded that the Lord will make some account of their dreams and store of devices, he on the contrary saith that he abhors and detests them.   
Vers. 15. And when you shall stretch out your hands I will hide mine eyes from you: and though you make many prayers, I will not hear: for your hands are full of blood. 
IT came not from any superstition that the people in old time used to stretch out their hands in prayer: neither came this gesture of any vain or frivolous lust, as many others have done: But in regard that nature herself thrusteth forth her hands to seek for that which she desireth: testifying even by outward signs that she hath her recourse unto God. Therefore in as much as we cannot fly up unto him, we lift up ourselves as it were unto him by this sign or gesture. True it is that the fathers had no commandment to do it: notwithstanding they used it as being inspired of God. And by this very sign are all idolaters convinced even of sottish blindness: for they protest by this outward gesture that they have their refuge in God, and yet notwithstanding in effect they withdraw their hearts from him to idols. Also to the end the superstitious might be the more convinced, the Lord was pleased that this custom should always continue in use amongst them. The Prophet than condemns not the lifting up of the hands simply, but their hypocrisy, whereby in appearance they made show to call upon God, but in their hearts they were far from him, as in the 29. chapter he doth more fully charge them. The Lord confesseth indeed that he is near; but it is to those that call upon him in truth, Psalm. 145.18. For where hypocrisy reigneth, there can be no true invocation. That therefore which is said in another place is not contrary to this; namely, when they shall stretch forth their hands unto me, I will hear them. For the Lord there speaks of that invocation which proceeds of faith. For faith is the mother of prayer: but if faith be absent, prayer is a mere mocking of God. 
Rom. 10.14.  This he yet amplifies further when he tells them that he will not hear their cries, although they should multiply their prayers: As if he should say; Be it that you never cease praying, yet this your diligence shall profit you nothing: For hypocrites have this vice also peculiar unto them, that they imagine the more they babble, the more holy they are, and that they can the more easily obtain the thing they ask. But he refels their babbling here, as we see.  
For your hands.] Now he gins to declare more plainly why he abhors, yea, rejects their prayers, as also their sacrifices with disdain; namely, because they presented themselves before his face with a bravery full of dissimulation: and in the mean while were cruel, bloody and given to every kind of iniquity. Now howsoever he by and by adds other sorts of iniquities, he yet speaks thus notwithstanding in regard that he had mentioned the lifting up of the hands: and saith, that even in them, they bore a sign and mark of their impieties, so as they need not to marvel why they be so sharply beaten back. 
1. Tim. 2.8.  For otherwise this manner of speech, To lift up pure hands, was not only in use among the Prophets and Apostles, but also even amongst profane authors, who were pricked forward by the very instinct of nature, to exercise themselves in reproving the sottishness of men: or rather it may be the Lord plucked this confession or ceremony from them, to the end that at the leastwise there might always be some appearance of true religion amongst them.  
Notwithstanding the Prophet meant not to charge the jews to be such thieves or murderers as rob and kill by the high ways side: but he strikes at their privy deceits and opressions whereby they got other men's goods into their own hands. For God judgeth otherwise then man doth: man espieth not the privy jugglings and wily practices of the wicked by which they are accustomed smoothly and cunningly to beguile the simple ones; or if so be they chance to come to light, they are extenuated, and not examined according to the weights of the Sanctuary: But God pulling out these gallants by the poll into light, who were wont to shroud their robberies under honest titles, pronounceth before all men that they are murderers. For if thou kill a man, be it after what manner thou wilt, than art thou a murderer, whether thou cuttest his throat, or takest away his maintenance, and that which is convenient for him. He speaks not of them then which were openly wicked, being detested of all for their dishonest dealing: but of such as carried two faces under one hood; professing themselves good men in outward show, and kept their credit with the world. And this is a circumstance well worthy our observation. For thus must we proceed at this day against those lank and empty fellows who will cloak their villainies under vizards of honesty, and in the mean while, what by deceit, violence, or some such other injury, they oppress the poor and needy. Although then they impudently cry out that we do them wrong to compare them to thieves and murderers, yet must they be reprehended with such severity, as the Prophet used here to their fellows. For when we speak in the name of God, we must not judge according to the reason and opinion of men: but must with all boldness pronounce that which the Lord his judgement approveth.   
Vers. 16. Wash you, make you clean: take away the evil of your works from before mine eyes: cease to do evil. 
NOw he exhorts the jews to repentance, and shows the true way to come thereto, if so be they meant that their services should be allowed of God. Whence we gather, that nothing can please God, unless it come from a pure conscience. For God is not like a man, that he should esteem our works by the outside of them. Men do many times praise the work which a wicked man hath done, but in God his sight (who chief respects the heart) the polluted conscience defiles all the rest of the virtues. And that is it which the Prophet Haggie teacheth, setting an example of the ancient ceremony before them: 
Hag. 1.14.15  namely, that whatsoever a polluted man had touched was unclean: whence he concludes, that no clean thing can proceed from the wicked. Our Prophet hath already affirmed, that it is in vain to offer sacrifices unto God, in vain to make vows, in vain to call upon him, if the integrity of the heart do not sanctify the outward service. Wherefore to the end the jews should not labour any longer for nothing, he requires this cleanness: and gins with a general reformation, to the end they should not think they had bleared the eyes of God by doing their duties in some one or two things only. And thus must they be handled who have estranged themselves from God. We must not touch a disease or two of a sick infected body: but if care be had to heal it truly and sound, we must be forced to call them back, 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, he exhorts them to purge themselves from their inward uncleannesses. But unto this he will by and by ad outward works.  
Now in that he commands them to wash themselves, it is not because men come to repentance by their own proper moving, and free will; but he shows that no other remedy will serve the turn, unless they appear pure and clean before God. Now we know that the Spirit of God is wont to attribute that to men, which himself works in them, who therefore is called clean water, Ezech. 36.25. because repentance is a work proceeding from him.  
Take away.] Now the Prophet descends to the fruits of repentance. For he not only declares in plain terms that they ought to be cleansed and washed; but he commands them to show a testimony of their change in their whole life, and in all their actions. Notwithstanding he confirms the former sentence; namely, that the filthiness of the people is before the Lord, which defiling and staining all their works takes away all the goodness which might seem to be in them. He makes express mention of the eyes of God, to the end that whilst he beholds them, they should not think to deprive him of seeing, and so make him a companion with them of their blindness. Case from evil. He goes on still to blame their life. Some expound this place, as if by evil doing, the Prophet should understand evil living: But it ought properly to be understood of those misdoings whereby a man's neighbour is offended. Seeing in the next verse following, it is said, Learn to do well: where the clause, To your neighbour, should be supplied. For he speaks of the injuries, and good turns which our neighbour receives of us. Now because repentance hath his seat in the heart, therefore he sets it forth by these kinds, whereby men may come some what near to the knowledge of it. For every man would be taken for a good man: but the outward works show what every man is within. He brings them then to external works, that by them they should show forth the truth of their repentance. Now he comprehends the fruits of repentance under two members, to wit, a ceasing to do evil; and a learning to do well. For first we must abstain from doing all wrong: yet so, as we deal not like those prodigal ones who would be esteemed liberal, when they take from one to give to another: neither yet like those pinchpennies who think they have quit themselves well when they are careful in keeping their own, doing others no harm; and yet in the mean while will do good to none at all. His meaning is then, to comprehend both the one and the other: for the observation of the second table consisteth in these two points.   
Vers. 17. Learn to do well: seek judgement, relieve the oppressed 
* Or, him who is trampled underfoot. : judge the fatherless, and defend the widows. 
EVen a● immediately before, where he commanded them to abstain from evil, he therein comprehended a continual exercise thereof: as if he should say, Hitherto your whole life hath been nothing but a committing of evil: now on the otherside he teacheth them to be meek and courteous; and draws them to learn what it is: even as if he had had to do with new apprentices, and raw scholars. And first he commands them to seek judgement: others translate, Examine yourselves; which I approve not. For by the word seek, he signifies a further thing, namely, an actual study, as they call it. Also by the word judgement he comprehends whatsoever is good and right, as if he should say, Study to be upright.  
Relieve the oppressed.] The Prophet after his accustomed manner comes to particulars, after he hath spoken of things in general: and howsoever he had already exhorted them to well-doing and equity in special manner; yet now willing to press them more nearly, he reckons up some particular kinds thereof in plain words, by which he comes to a more ample and full declaration of the general. For otherwise men would always go for just and upright; and hardly should you stir or move them with general doctrine. But when one comes once to particulars, even as if one should bring them out by the poles into open view, than they are constrained to submit themselves; or at the least to become more tractable: whereof we have daily experience.  
judge.] The Prophet makes choice here of two particulars, which do best of all lay open and discover the wickedness of men. For they very seldom take the causes of the widow and fatherless in hand, because they look not for the reward. And hence it is then that poor creatures are exposed to infinite sorts of injuries; namely, because no man is hasty to secure them: for who will serve in the place of justice for nothing? nay are there not many who give themselves to poll and pill the poor and needy? And doth not this manifestly show, how few make conscience of executing judgement? Indeed it is no wonder if the rich and mighty have friends to maintain and uphold their causes, seeing they are drawn and alured thereunto, not of conscience, but for hope of gain. But the Lord here shows that he takes care for the fatherless and widows; and that he will judge and revenge their cause, if any have offered them violence. And as much he saith of all other distressed, who being held down by violence and tyrannical cruelty, do sigh and groan under the oppression of them who are more mighty than they.  
This aught to minister a sovereign consolation to all the children of God: whose condition it is to possess their souls by patience. For how proudly soever the wicked advance themselves, yet shall not that hinder the faithful to triumph in their anguishes. Let this sentence therefore be always engraven upon their hearts, The Lord will secure us: and, Although men despise us, yet will he care for us: He will help the helpless, and will defend their cause.   
Vers. 18. Come now and let us reason together, saith the Lord: though your sins were as crimson, they shall be made white at snow: though they were red as scarlet, they shall be as will. 
COme now.] The Expositors have been 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, serveth for an exhortation. For he shows that the jews should be able to make no replies, and that they would remain stark dumb; although long time should be given them to justify themselves. And surely so must hypocrites be dealt withal: for they are skilful to plead boldly with God, and will be seeking out starting holes. Therefore he saith if they be minded to plead, he is as ready as they.  
Quest. But some may demand what reason the Prophet hath to stand chief upon the duties of the second Table, rather than upon the duties of the first. For we know that in dividing of the law, it is not without cause that God hath placed the first Table foremost, as in the chief rank. Neither is it to be doubted, but as it is first in order, so is it also foremost in dignity. I answer, Ans. that the Prophets have spoken diversly in reproving the hypocrisy of men. For sometimes they complain that the Sabbath is violated: Otherwhiles that prayer is neglected: but chief and principally they cry out against idolatry and superstitions. But our Prophet complains 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 works are vain before God, when they come not from a pure conscience: and that we have no fear of him at all before our eyes. Now they are wont to set forth the fear of God, one while by the calling upon his name; another while by the observation of the Sabbath; and sometimes by other works. But in regard that a man best knows the certain difference which is between the true service of God and hypocrisy, by works of charity; the Prophet keeps a very direct course in mentioning of them. For hypocrites are very diligent in outward services and ceremonies: and yet are full of envy within. They burst with pride and contempt of their brethren; they burn with avarice and ambition: neither can they easily be unmasked whilst they cover themselves under the performance of outward ceremonies. Such than must be examined by this rule, even as by a touchstone, and thereby be tried whether they have the true fear of God in them or not. We may well be deceived indeed if we will judge of the godliness of a man by the second Table only: but if any man shall exercise himself in the duties of the commandments of the first Table, which are testimonies of godliness and of the service of God, then must he be brought to this trial: to wit, whether he walk without deceit with his brethren: whether he abstain from wrong and violence: whether he be true in his word and promises: and whether he carry himself lovingly towards his brethren. And this is the cause why jesus Christ saith, that Mercy, judgement, and Truth are the principal parts of the law, (when he reproacheth the pharisees for laying aside the care of true justice, in that they pleased themselves only in petty things, tithing Mint, Anis, & Cumin, Mat. 23.23. By faith in that place he understands fidelity, which we commonly call loyalty: and by judgement all uprightness when we render to our neighbour that which to him appertaineth: not suffering him to be wronged by others, but helping him as far as we are able. But if these be the principal parts of the law, Object. in what degree shall we place the commandments of the first Table? Ans. I answer, that they still keep their order and dignity: but by these of the second, which Christ straightly requireth, whereupon he also insistes, the hypocrisy of hypocrites is chief discovered, so as a man may more plainly discern thereby whether the true fear of God be in any one in truth or not. And in the same sense must that be taken where it is said, I will have mercy, and not sacrifice: Hosea 6.6. 1. Sam. 15.22. Matth. 9.13. & 12.7. For mercy is a declaration and proof of true piety. Moreover because it is a true demonstration of love, it pleaseth God of itself: but sacrifices, please him for another end. Now it appears sufficiently, as I think, why Isaiah rather mentioneth here the doing of good to our neighbours, than faith, or calling upon God his name: as also why the Prophets do speak so diversly when they mean to bring hypocrites back to the true service of God, and to show it forth by the outward fruits.  
Though your sins] etc. This is as much as if he should have said, I accuse not innocent persons, neither take I pleasure to plead thus with you; but know, that the cause is great that makes me thus urge and accuse you. For hypocrites are wont to quarrel with God, as though he dealt too sharply with them, or as though he were unappeasable. Yea in their obstinacy they find out this excuse, That it is in vain for them to endeavour to return into favour with God. And if all excuses fail them, yet notwithstanding they have this shift, That they ought not to be pressed so near: and that men must be borne withal in some things; yea even the best of all. Therefore the Prophet prevents them, and brings in the Lord speaking thus; For my part if need require, I refuse not to plead with you; for thereby it shall appear that your obstinacy is the cause why we are not at unity together: bring with you therefore cleanness of heart, and then all our strife shall cease. I would not stand to plead with you, if you would offer me the sacrifices of an upright heart. Now from hence we may gather a wonderful consolation, namely, that God pleads not with us, as if he meant to pursue us with rigour. For if we would earnestly convert and turn to him, he would by and by receive us into favour & 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 obtain pardon for the least offence, that shall be committed against them. Nay, on the contrary, he is ready to cleanse and pardon us: so far off is it that we have any cause to complain of his over great rigorousness. For he contents himself with the cleanness of the heart; and if there be any sin that breaks out, besides our purpose, he forgives it, by pardoning such as have provoked him.   
Vers. 19 If ye will consent and obey, ye shall eat the good things of the land. 
ISaiah still pleads the cause of God against the people: and in brief affirms, that all the calamities which the people sustained aught to be imputed to their own default: and that they were to blame themselves for not recovering a more happy and comfortable estate. Why so? Because God for his part is always ready to pardon their sins, if they harden not their own hearts against him. But for as much as it seems, that the Prophet placeth felicity here, in the will and power of man, Object. the Papists contend with open mouth that men have power of their own free moving to do good or evil. Is it so? Ans. As if God discoursed here how great the ability of men is; when he accuseth their obstinacy. But he should then say in vain, Object. if ye will consent, if so be it were not in their power. I answer, Ans. that howsoever the choice be not in our own power, as they would make us believe it is, yet God justly chargeth sinners to be the voluntary authors of their evils, because they pull down the wrath of God upon their own heads willingly, and without constraint. I grant then, that it is a special gift of God for a man to endeavour to do good: but it is also as true, that the wickedness of reprobates hindereth them from applying themselves thereunto: and therefore that all the fault of their hardening abides and remains in themselves. And hereupon depends this reproach, namely, That the people might have had an happy issue, and a comfortable life, if they would have become teachable and obedient to God. For seeing that of his own nature he desires nothing more than to do good, we may justly impute it unto our own malice, and unthankfulness, that this liberality which he daily offereth, comes not unto us.  
On the contrary, he adds a terrible and grievous threatening, to wit, that the vengeance of God is ready to seize upon them, to the end they might feel that the contemners of God shall not remain unpunished. We must also note that there is but one only rule of well living; that is, the obedience which we yield unto God, and to his word. Also in these words, there is a transported sentence by a figure which we call Hypallage, because the speech should be resolved thus, If you be of a ready mind, and have full consent of will to obey; or else thus, and yet in the same sense: If ye harken and obey me, and my word. Seeing then that God placeth the felicity of men in obedience, it follows that our life is then well ordered when we hear God speaking, and that we obey him in all things. Now we may see how great the wickedness of men is when they vouchsafe not to lend their ear to God, but reject the felicity which he offereth and prepareth for them. Truly their froward affections ought to be timed, to the end that whilst these poor wretches draw the wrath of God upon their own heads, they might not wittingly and willingly cast themselves headlong upon the edge of the sword. We must note also, that in the verse followin, g which is the conclusion, he threatens them with extreme ruin, if so be they still continue to rebel obstinately against God.  
The good things of the earth.] He means the fruits which the earth brings forth for the necessity of our life. For the earth seems to be somewhat unkind when it brings not forth her fruits, but keeps them as it were in her bosom. Although I make no question but he alludes to the promises of the law, where God promiseth that he will bless the ground of such as walk in his commandments, that they may have abundance of all good things. And yet he offereth not the commodities of this life unto us to the end he would stay us in an earthly felicity, which hypocrites indeed only gape after, wholly employing all their wits thereabouts: but that by the contemplation thereof, we should lift up our minds to the heavenly and spiritual felicity: as also that by the taste of his so great goodness he might accustom us to relish the estate of eternal happiness. Now the ancient people were enured rather to be called by such shadows and resemblances to the heavenly inheritance, namely; by the taste of earthly benefits. And this difference is well to be noted, that we may apply this doctrine to our use according to that degree whereunto God hath been pleased to exalt us. Now the Prophet would teach us that true felicity, with the compliments thereof, consists in the obedience of God: also, that the wicked, in rebelling against him, do draw upon themselves all manner of calamities: and that we therefore ought to impute all the evils which we endure, to our sins and rebellions, as to the proper cause thereof.   
Vers. 20. But if ye refuse and be rebellious, ye shall be devoured with the sword: for the mouth of the Lord hath spoken it. 
TThe wicked always think the punishments which they suffer are far greater than their fault, although God deal mercifully and favourably with them. And howsoever they dare not wholly justify themselves; yet notwithstanding they cease not (as we have said heretofore) to accuse him of too great severity. But the Prophet shows how there shall be no end of their plagues which they often suffer, till they be wholly consumed: as also that there are yet more heavy chastisements prepared for them of God, that they should not imagine to escape with those light fillips wherewith they were hitherto smitten. The Papists wrist this place to establish their free will. And thus they reason: If men be happy when they will obey God, than it follows that it is in their own 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 evil: but admonisheth, that it is by our own default that we enjoy not the abundance of all good things: and further that the necessities wherewith we be pinched, are the just rewards of our disobedience and rebellion. Now there is great odds betwixt demanding, whether a man be able to make his will which is evil, good; and, whether by his wicked will (which is his own by nature) he draws upon himself all the plagues which he endureth. These subtle and crafty doctors therefore do unjustly and falsely ground their doctrine of free choice of good and evil upon this place.  
For the mouth of the Lord hath spoken it.] Because threatenings ordinarily do not much move 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 drowsiness, admonisheth them that this sentence proceeds not from the mouth of a mortal man, but that it is come out of the mouth of the eternal God, who is not mutable as men are, but is always as good as his word. He sets the authority of God before them then to fear and terrify them; to the end that such among them as were fallen into a dead sleep in their vices, might earnestly give themselves to hearken to his threatenings.   
Vers. 21. How is the faithful city become an harlot! It was full of judgement and justice lodged therein, but now they are murderers. 
TO the end the reprehension might be the more forcible, and that their wickedness might be the more detestable, in that this people were thus revolted from God and from all integrity and uprightness, he cries out as if he saw some strange and unwonted thing. And surely it was an horrible change, that the people whom the Lord had chosen and set apart to be a royal priesthood to himself, should thus fall from so sovereign piety and godliness, into the gulf and sink of all sin and wickedness. But he speaks chiefly of the city of jerusalem, which was the royal seat of the Sanctuary of God: he complains that she which heretofore was a faithful guardian of justice, is now become a den of thieves: and that of an holy and chaste virgin, she is become an harlot. To the end therefore he might make the bastard jews (who were far from the integrity of the holy patriarchs) the more ashamed, he takes unto himself the person of a man astonished, who wondereth and reasoneth with himself how such a thing could come to pass. Also in this word faithful, he alludes, as I think, to the faith in marriage which the wife ought to keep to her husband. I grant that the signification of the word reacheth further: but weighing the circumstance narrowly, I think it not amiss to take the word faithful, for chaste. For a little after he opposeth the contrary member; calling her harlot. So as being in times past a loyal wife keeping faith to her husband, she is now become an harlot past shame, and blusheth not at her villainy. Now it is an usual thing in the Scriptures to call the Church of God by the name of his wife: which degree of honour jerusalem kept whilst she retained her spiritual shamefastness and persevered in the lawful and pure worship of God: but as soon as she gave over that, than she became an harlot.  
Now it is not to be doubted but this astonishment of the Prophet was joined with great sorrow. For it ought to make our hair to stand an end, to see men revolt and slide back from God; and forsake the faith and allegiance which once they promised him. Neither can it be but men of any good heart, will be deeply touched with extreme sorrow at the beholding of such a woeful spectacle. We read, Luk. 15.10. how the Angels rejoice at the conversion of a sinner, and therefore they are much grieved at the perdition of any one of them. But how much more heavy and sorrowful are they when they behold the ruin and destruction of a whole city and Church?  
Now this admiration carries with it a complaint: as if the Prophet should have said to jerusalem; From what an excellent and flourishing estate art thou fallen? into what misery hast thou plunged thyself? What shame and dishonour hast thou laid thyself open unto? For in making mention of her former estate, in which she had flourished and had been honourably accounted of, he thereby provokes her to be so much the more moved; so as she who in times past had been an honest mother of a family, should have much more care of her honour and reputation, than such a one as hath passed her whole life in all kind of wicked and lewd behaviour.  
She was full of judgement.] He shows what the fruits of this loyalty was in times past. We may take judgement for uprightness only, or, if any will, he may take justice for giving to every one that which to him belongeth: and judgement for taking the cause of the innocent in hand; and revenging the poor and needy: For so the Scripture indeed useth them, when these two words are joined together. But because they are not wholly joined together in this place, I take judgement simply for uprightness; as being one, and the same thing twice spoken, to manifest it the more clearly.  
But now they are murderers] Here he shows how jerusalem is become an harlot. For whereas justice and equity were in times passed highly in estimation in her eyes: now on the contrary she is full of murders. Now he means not murderers and thieves only, as hath been said: but those who under colour of justice drew other men's goods to themselves by deceit, and violence: and lastly those who walked not plainly and simply with their neighbours, in what estimation soever they were: as sometimes, nay very often it falls out, that the most wicked are the most praised. Now from this estate whereunto jerusalem was come, let us consider after what manner Satan for the most part exerciseth his tyranny over the Church of God, even as if the bridle were laid in his neck. For if ever there were a Church, it was in jerusalem; and yet notwithstanding Isaiah saith, that it was become a den of thieves, or as a cave wherein men were devoured and swallowed up. But if Satan had his swinge so there; let us not marvel if the case be now alike with us; but let us rather give order that we be not corrupted by so wicked examples.   
Vers. 22. Thy silver is become dross: thy wine is mixed with water. 
THe Prophet speaks by a figure: and under two similitudes, shows here, how that although things were not wholly overturned 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 dross shined in stead of Silver: and that there was nothing in their wine but colour, without any savour: as if he should have said, Howsoever thou makest a fair show of goodness, yet there is nothing that is pure to be found in thee. Thy wine which was wont to be of itself, is now mixed; and howsoever it deceives them that look upon it, yet by the taste one may know it is corrupted. Now all this is to none other end, but that the jews, having once purged themselves from all dissimulation, should begin to confess their sins, and not to please themselves any longer in them, as hypocrites are wont to do. To which purpose these Similitudes which he here useth, are very apt and fitting: for the dross of silver hath some resemblance with silver; also the water that is mixed with the wine, hath some show of the colour of the wine itself: and yet notwithstanding they are far off from the purity of the things, which they resemble. So the hypocrites paint themselves with the colour of false silver, although indeed they deserve no more commendations than dross: yea they are more detestable therein, then if they were openly wicked. Yet notwithstanding, they oppose themselves against God and men, and no less disloyally then wickedly paint over themselves with vanity and vain shows to cover their malice withal.   
Vers. 23. Thy Princes are rebellions and companions of thieves: every one loveth gifts, and followeth after rewards, they judge not the fatherless, neither doth 〈…〉 doth the widows cause come before them. 
THere is an allusion and meeting together of words in this place, which hath a very good grace; as if he should say, Thy Princes are pincers. Neither speaks he so of the princes as if the people were holy and blameless, but he toucheth the wellspring of the mischief: for even as no evil is more hurtful, then that which comes from the head, and disperseth itself into all the members; so also is there nothing more pernicious in a commonwealth, than a corrupt and wicked Prince, who spreadeth abroad his corruptions over all the body, as well by example, as by giving liberty thereunto: Prou. 29.12. From whence also came the proverb, Such a master such a man. It is all one then as if the Prophet should have said, that it was no particular vice that reigned among the common people, but that the Princes, and great Lords had let lose the rains to all wickedness. Also there is a close amplification in the word Princes; because it is a thing much to be lamented, that the evil should come from thence, where remedy should be sought. He joins one particular, which ●s, that they are companions of thieves: by which words he signifies, that they were so far off from endeavouring themselves to repress theeveries and wrongs, that on the contrary, they drew gain and profit from thence: and he calls them thieves justly, who in taking part of the pray, gave licence to others to steal. Neither can it be avoided when a judge suffereth himself to be corrupted by bribes, that disorders should not reign: for it is all one, as if he himself should consent with thieves.  
Every one loveth gifts.] He also shows the cause wherefore the Princes had society with the thieves, and by a wicked conspiracy had coupled themselves with them, to foster and maintain all injustice: to wit, covetousness. For justice is gone when judges are given to the love of money: for if accepting of persons be such a corruption in judgement, that where it reigns, equity hath no place at all; truly, whosoever he be that is possessed with covetousness, 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, he will make laws, and unmake them again.  
By this we are advertised, what a virtue it is in a Magistrate to know how to contemn gifts: for if he cannot curb his desires, his hands and eyes, he will never judge justly. It is therefore but a tale when some say, they can keep a good conscience, though they receive rewards, seeing that which the Lord saith, remains ever true; namely, that gifts do blind the eyes of the wise, and pervert the words of the just: 
Exod. 23.1.  Deut. 16.29. There is no man then so perfect, nor so wise and learned, whose eyes & understanding may not be blinded with gifts. Whence it is that he justly chargeth the judges to be companions with thieves, because being carried away with a blind desire of money, there was no law neither of God nor of man which they perverted not, and that there remained amongst them no respect either of shame or equity.  
We must also note, that for the conviction of hypocrites, the Prophet sets their works, which were notorious, before them, which were also apparent to all the world: because otherwise they would never be brought under. And yet no doubt but there were many at that time which winced when they were thus termed by the name of thieves: as also at this day, many cry out impudently, and obstinately that they are not thieves for taking those bribes and gifts which are offered them, and that it will hinder them nothing at all from judging justly. Now because such answers are frivolous, the Prophet having discovered their wickedness, and contenting himself thus to have reproved them, he pleads no more with them. And verily nature itself teacheth us, that it is vnp●ssible to give right judgement, when judges are so greedy of recompense and reward: for it cannot be but that thereby they must needs set both their faithfulness and estimation to sale.  
They judge not the fatherless.] Even as the Lord doth specially recommend unto us the causes of the widows and of the fatherless, because they are destitute of men's succour and help; so also it is no marvel if he be offended when he seethe the judges neglect them, in stead of being mouth, eyes, ears and hands for them. For when no man puts forth himself to secure such as are destitute of counsel, forecast, and means, they must of necessity be laid open to injuries, and all manner of violences, without hope of redress. Now when no man takes their cause to heart, it is a sign that covetousness and bribery have the chiefest sway there, and not equity.   
Vers. 24. Therefore saith the Lord the God of hosts, the mighty one of Israel, ah, I will 
* Or, comfort me, etc.  ease me of mine adversaries, and avenge me on mine enemies. 
THe word Adonis, which is put in the first place, signifies properly Lord, and is to be referred to the word that is opposite, to wit, Servant. The name jehovah, by which the eternal essence and Majesty of God is expressed, is added consequently. After than that the Prophet Isaiah had recited some particular sins by the which he made it manifest to every one, that all things were corrupted amongst this people, minding now to use some threatenings, and to set God his judgement before them; he not only adorns the Lord with the office, and power of a judge, but also he admonisheth them, that the children of Abraham are a peculiar people unto him; and in this sense, the mighty one of Israel, is added: although there may be here a privy and close kind of deriding, wherewith he galleth the jews; as if he should say, that they did foolishly brag of the name of God, seeing they are such wretched and wicked servants: and that they trust in his strength in vain: which strength he is forthwith ready to display against them. Having thus then begun to speak, he adds, Ah, I will comfort me. By which words he means that God will not be appeased till first he hath had his fill in chastising of them. He takes the word comfort, after the manner of men. For even as wrath is nothing else but a desire of revenge: so revenge itself also is a kind of contentment: for when any is revenged, he is glad, and satisfied. Thus the Lord saith that he will satisfy himself in chastising his enemies, as if it were a kind of recompense.  
It is true that this place is diversly expounded, and I mean not to trouble myself so far as to examine all interpretations, neither will I stand to refute those which suit not with the text: it sufficeth for this time, that we have the true sense of the Prophet. He speaks not here of the Chaldeans, or Assiryans, as many think; but of the jews; against whom he proclaims open war in the name of God, whose herald he is: which threatening was very harsh and unpleasant unto their ears, in regard they thought themselves so linked to God, that he would be an enemy to their enemies. But God contrariwise shows that he is become their enemy, because they have provoked him by their naughtiness. And after this manner must we awaken the hypocrites, who continually fight against God, notwithstanding blush not still to claim his protection for their safeguard. Therefore let us not marvel, if the Prophet doth sharply term them the enemies of God, who having broken the covenant, were thus combined together to make war against him.  
And yet notwithstanding, to the end he may show 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 do good: even so as oft as his anger is stirred up against us, and that he handles us severely, it is certain that our own frowardness hath constrained him so to do, 
Note.  because we will not suffer him to bestow his benefits upon us; but especially he is inclined to deal thus lovingly with his own children: & albeit he seethe that his loving kindness and gentleness can nothing prevail with them, yet is it in sorrow of hart that he strikes them. But peradventure some had rather expound the particle Hoi, as if God should cry out as one being inflamed with wrath. For mine own part I take it, that in this place there is a voice of grief and sorrow: because the Lord in thinking often upon his covenant, would willingly pardon his chosen people, were it not that by their own obstinacy they did altogether reject it. In the second member, and avenge me of mine enemies, there is a figure very usual with the Hebrews, who repeat in one and the same verse many times one selfesame selfsame thing: whence we also gather, that this sentence hath this drift, namely, that God could not quite himself, until he were revenged upon this traitorous and disloyal people.   
Vers. 25. Then I will turn mine hand upon thee, and burn out thy dross, till it be pure, and take away all thy tin. 
THis is a moderation of the former threatening. For howsoever he pursues that which he hath begun to speak of touching his severity, notwithstanding he adds therewithal, that the Church shall remain safe still in the midst of all calamities, wherewith the people should be smitten: nevertheless his principal drift is to comfort the faithful, to the end they should not think the Church should be brought to ruin, although God was constrained to deal more sharply with it then he hath been wont to do. For the holy Ghost always provides in the ministry of the Prophets for the upholding of the faith of God's children (who continually tremble at his words) that they should not be discouraged, being humbled with fears and threatenings; because so much the more as the wicked overflow the banks, and scoff at all threatenings, so much the more do they which are touched with the true fear of God, tremble thereat.  
Moreover, the turning of the hand of God, generally signifies the witness of his presence: as if he should say, I will lift up mine hand: which he is wont to do after two sorts, either when he chastiseth the wicked, or when he pulls the faithful out of their miseries. Seeing then it easily appears by the circumstance of the place, that God would assuage the sharpness of the correction by mingling some consolation; The turning of his hand, aught to be referred here to the restoration of the Church. For although he pronounceth in general that they are all his enemies: yet now he moderates & restrains this speech, in calling jerusalem or Zion by his own name.  
When he adds, I will burn out thy dross; although he notes the fruit of the correction, to the end it should not be grievous and burdensome to the faithful beyond measure: notwithstanding, we gather from thence that the restoration of the Church, 
God's outward corrections profit us nothing at all unless he teach us inwardly by his holy spirit.  is a special work of God. He evermore lifts up his hands to the end he may punish sin and bring those that err into the right way: but yet his rods should avail little or nothing, if he himself did not make them profitable, by touching their hearts inwardly. And because he here makes mention of a special favour which he communicates to his chosen: from thence it follows that repentance is a true and peculiar work of the holy Ghost: because otherwise the sinner would harden himself more and more under the blows, rather than profit thereby any thing at all. Further we are not to understand this clean purging, in such wise, that there should remain no dross, as if God would wholly purge his Church in this world from all filthiness: but this manner of speech is rather to be referred to the common fashion of men's actions, as if he should say, The estate of the Church, shall be such, that the beauty thereof shall shine like silver. The true purity than is signified by these words, because the jews had too much pleased themselves in their filthiness before. Now this similitude is very fit, for by it the Prophet shows, that although the Church of God was then so stuffed with multitudes of corruptions: yet notwithstanding there should remain a remnant which should recover their brightness, after that the dross and corruption should be consumed. And thus he now joins both members together, because having spoken in ver. 22. of their offences, he said, that their silver was become dross.   
Vers. 26. And I will restore thy judges as at the first, and thy Counsellors as at the beginning: afterward thou shalt be called a city of righteousness, and a faithful city. 
NOw he speaks plainly without any figure. And because he had said that the spring and beginning of all evils was in the princes; thus he teacheth, that their offices and places shall be purged by the Lord, when he gins to restore the perfect health and welfarre of the Church again unto her. And from thence it is also that justice in the political government comes; to wit, when the governors that rule are virtuous, and fearing God: because all thing go to havoc, when those which govern, are wicked. It is plain enough, that by judges and Counsellors he means all Magistrates of what sort soever. In that he promiseth they shall be such as they were at the beginning, he puts them in mind of the singular benefit of God, whereof they had been deprived. God by his direction had exalted the throne of David, and commanded that in this government there should shine an Image of his fatherly love. Now although they had corrupted the same by wicked tyranny; yet notwithstanding, they ceased not to make their brags of false titles: for they boasted much of the kingdom of David, even as the Papists glory at this day under a false pretence of the Church. Therefore the people are justly admonished from what an happy estate they were fallen by their own default, that so they should not be displeased to have their multitudes of men diminished, but might rather be moved to recover again the good order which God had ordained.  
Afterward thou shalt be called.] He extends the fruit of this reformation, whereof he hath spoken, to the whole body. For the Prophet having said that jerusalem was a faithful City, and full of judgement before she revolted from God; now he saith, that after she shall be chastised, these virtues here spoken of shall be seen to shine in her. The sum also of true repentance is set forth in this place: for by justice, is understood integrity, wherein every man obtains of another that which to him belongeth, and that one man lives with another without oppression. The word faithful extends itself further: because we call that a faithful City, not only where equity and mutual justice ruleth among men, but also where God is purely served. And thus under this word, the purity and chastity of the understanding is comprehended. Yet we must note that justice descends from this faithfulness, because that when we carry ourselves uprightly one towards another; there justice will easily bear the sway. And surely by examining the whole a little more narrowly; it seems the Prophet takes not the word fidelity in so ample a signification as heretofore. Also that he so joins these two virtues together, as if they tended both to one end: so as truth should be the first in order as being the cause; then that justice should be the effect of it.  
Moreover Isaiah not only promiseth that she shall be just and faithful, but also that by these badges and marks she shall become excellent and renowned: thereby further signifying, that her righteousness shall be such that the knowledge and renown thereof shall be spread abroad every where. We know also that hypocrites obtain great and honourable titles: but because Isaiah brings in the Lord speaking, he holds it as a sure conclusion that the city shall be just according as he hath foretold. In the mean while, as I have said, he sets before us the fruit of a true conversion, as if he should say; When jerusalem shall be once brought to true godliness, than others shall see the fruits of her renovation also.   
Vers. 27. Zion shall be redeemed in judgement, and they that return in her, in justice. 
HE confirms the same doctrine: and because the restitution of the Church was a thing hard to be believed, he shows that it hangs not upon the will of men, but that it is grounded upon the judgement and justice of God: as if he should say, God will by no means endure that the Church should wholly be destroyed, because he is just. The meaning of the Prophet than is, to withdraw the minds of the faithful, from all earthly cogitations, to the end, that when the hope of the salvation of the Church is in question, they should depend upon God, and not be discouraged, although in stead of help and secure they should see lets and hindrances on all sides. For those that refer these words of judgement and justice to men, are deceived; as if Isaiah should speak now of the well ordered estate of a city: and therefore that sense which I have given is according to the true meaning of the Prophet, to wit, that although no succour appear unto them from men, yet that the justice of the Lord notwithstanding is more than sufficient to redeem his Church. And truly whilst we look into our own strength, what hope of help can we conceive? Nay, how many rocks do there by and by rather appear, to dash our faith all to pieces? It is in God only then that we shall find a perpetual firmness of trust. In the second member, and they that return, the means of the redemption is expressed, to wit, that those which were banished and scattered far off, shall be gathered together again.   
Vers. 28. And the destruction of the transgressers, and of the sinners shall be together, and they that forsake the Lord, shall be consumed. 
TO the end hypocrites should not think that any fruit of these promises did appertain unto them, and lest they should boast in vain, he threatens that they shall perish, although God redeem his Church. For hypocrites are always mingled amongst the faithful: and which more is, they thrust themselves into the chiefest places, valuing the Church according to the outward form and show thereof, audaciously drawing whatsoever God hath promised, unto themselves. But the Prophet plucks this trust (if it may be so called) from them, because it proceeds from nothing else but pride of heart, and a vain persuasion. Here therefore is diligently to be considered, with what wisdom and discretion the faithful Teachers have need to be endued withal, for the comfort of the good, that they may refresh their minds with some consolation; and preserve them from fainting, and from being discouraged, whilst they terrify the wicked with the judgements of God. On the contrary also the faithful being stayed by the promise of God, and that the wicked seek to wrest it to themselves, and lift up their crests with a vain confidence, we must then keep this order and mean, that we give the wicked no occasion to become proud and insolent: as also that the faithful be no whit out of heart, nor discouraged: as Isaiah doth here in this place. For having spoken of the redemption of the Church, he threatens the obstinate and wicked, and denounceth their ruin, to the end they might not think, these benefits of God did any thing at all belong unto them. Now although he judgeth the wicked to perdition, yet by this comparison he amplifies the grace of God towards the faithful: the which should then be the better perceived, when God should heal those that were his, whilst the wicked in the mean while should perish, as it is said in the 91. Psalm, vers. 7. Again, he also moderates the sorrow which might disquiet the hearts of the faithful, for the waist of the Church; for he admonisheth them that the whole body could not otherwise be healed unless the corruption which was in it, were cut off.   
Vers. 29. 
* Or, to wit.  For they shall be confounded for the Oaks which ye have desired, and ye shall be ashamed of the gardens that ye have chosen. 
THe particle, Ci, is put in the Hebrew, which shows the cause: but it is often also used for an exposition. Now because the Prophet adds no new matter here, but only manifests unto them the cause of the ruin, which hung over the heads of the wicked, the Hebrew word, which we have translated, to wit, hath seemed to agree very well; as if the Prophet should have said, There was no plague more hurtful to them then superstition; the idols, saith he, which you do so heap together to procure your welfare, shall rather turn to your ruin. Now whereas some have heretofore translated gods, for the word trees, is refuted by the text itself: for he by and by makes mention of gardens. Moreover he reproves all false, and new found services under the names of trees and gardens, by a figure called Synecdoche, when a part is taken for the whole. For howsoever there were all sorts of Idolatry among the jews, yet this particular kind, namely, to choose woods and forests, to offer sacrifices, was specially the most usual amongst others. Now be it that one would read woods, or gardens in the second place, yet no doubt, but he meant to point at their Altars, and Chapels, where they performed their devilish worships: and although it was not their meaning, wholly to revolt from the true God, yet notwithstanding they forged new services: and as if one place had been more acceptable to God than another, they consecrated and dedicated them to their devotions, as we see it is come to pass in the Papacy. But by and by there follows a change of the person: for to the end the reproof might be the more sharp, he speaks even to the wicked themselves, of whom he spoke before in the third person.  
Afterward by the word, to covet, he taxeth the furious affection wherewith the wicked are set on fire in their superstitions. God requires that the whole heart be dedicated unto him: but they violently plunged themselves in a blind pursuing of their new devised services, as if they were carried away with a beastly and brutish affection And to say the truth, 
Note.  this sickness is rooted almost in the understandings of all men, that having once forsaken the true God, they run a madding after their Idols. Therefore it is, that the Scripture often compares this fury to the loves of harlots, who not only cast off all reason, but likewise all shame. Although it further appears by the second member, that he not only taxeth their intemperancy, but also their boldness to violate the service of God, when he saith they chose gardens: which word is opposed to that which was commanded in the law. For with what flourishes soever the unbelievers seek to shadow their superstitions withal, yet notwithstanding this sentence remains sure, that obedience is better than sacrifice, 1. Sam. 15.22. And therefore S. Paul Col. 2.23. under the word superstition, comprehends all those corrupt worships, which men forge to themselves without the commandment of God. God then complains, that the jews having despised his word, pleased themselves in their own inventions: as if he should say, It was your duties to have obeyed me, but you have liked better to follow your own fantasy, or rather a frantic liberty.  
And this is sufficient to condemn all the inventions of men, to wit, that it is not lawful in any sort, to choose a way how to serve God, because the right of prescribing that appertains unto himself. God had then commanded that no sacrifices should be off- unto him but in jerusalem; 
Deut. 12.13  the jews thought to please him in other places: which false imagination also deceived the profane nations. And I would to God that it had only rested there; but we see how the Papists are wrapped even in the same error. Lastly, experience itself teacheth, that this disease is common to every age.  
Object. If any object that the matter is not so great in respect of the place, that God should therefore abhor the sacrifices which were every where offered him. Ans. First we must note the cause why God as then would have but one only altar, namely, to the end it might be a band of holy unity to this rude people, and that by this means Religion might continue sound and immutable. Now although that this special cause ceaseth, yet must we hold this principle, that commandments were given of God, even touching the least things; to the end the jews might enure themselves the better to obedience. For in regard that superstition paints her face with the colour of devotion, it is impossible, but men should flatter themselves in their inventions. 
Obedience the mother of true religion. men's fancies, the fountains of superstition.  Notwithstanding seeing that obedience is the mother of true religion, it follows thereupon, that the fantasies of men, on the contrary, are even fountains of superstition.  
This also must be added, that even as Isaiah did a little before reprove the wickedness of the people, which reigned amongst them against the breach of the second Table of the law, which is love; now also he makes his complaint, that they have transgressed the first table. For in as much as all perfection of righteousness consists in the obedience of the law, the Prophets when they would reprove the sins of men, one while they speak of the first, and then of the second ta-Table. We must also always observe this figurative manner of speech, when under one kind the Prophets do comprehend the whole in general.   
Vers. 30. For ye shall be as an Oak, whose leaf fadeth, and as a garden that hath no water. 
THe Hebrew particle may be taken affirmatively, as I have turned it: and it seems that the Prophet alludes to those gardens unto which they had falsely tied the service 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 yourselves very much, in yoour gardens, and in your trees (saith he) but you shall be as trees dried, and subject to fall. The Lord than scorns the foolish bragging of the idolaters who please themselves marvelously in their inventions: and think that heaven must needs be opened to them, when they are in the midst of their ceremonies. As at this day when the Papists have lighted up their lamps, and decked their temples; when they shine with gold and precious stones; when they hear, the melody of their Organs, and the sound of their bells, they think themselves the most happy people under the sun, as if God being infinitely beholding unto them, and satisfied with such baggage, they were freed from fear of any danger.   
Vers. 31. And the strong shall be as tow, and the maker thereof as a spark: and they shall burn both together, and none shall quench them. 
THe Hebrew word Chason signifies strong; now it is here attributed to God: and yet notwithstanding it retains still his signification, as if he should have said, That god whom you made your strength, shall be turned into tow. And the maker thereof: he means the carver: but because mention is made of the idol, it must be referred to the thing in question. Some think that the Prophet doth here note out the repentance of the idolaters, who should acknowledge their folly, and with shame should burn their idols: but me thinks, the Prophet's meaning is otherwise. For even as fire is made of dry stuff, as tow and such like: so saith the Prophet, God shall gather you and your idols together upon an heap (as when one pileth up a stack of wood) to the end you may be 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.] We must note that when the Prophets speak of the wrath of God, they represent it by external signs, because it cannot be perceived 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 appears by this, what the Prophet meant to say namely, that all the wicked shall perish, let their confidence be what it will; yea which more is, their ruin shall be so much the greater, by how much they shall have placed their trust in false and deceitful things: and that in the place from whence they hoped and looked for salvation, even there shall perdition fall upon them. For the idols and puppets are but matches to kindle the wrath of God withal; and that in such wise, as it can never be quenched.    

THE II. CHAPTER.  
Vers. 1. The word that Isaiah the son of Amos saw upon judah and jerusalem. 
THis prophesy is a confirmation of the doctrine which we have had a little before, as touching the restoration of the Church. For in as much as it is a very hard matter to expect the salvation of the Church in the midst of the ruin of it, when as the wrath of God being once kindled doth begin to consume all things round about; then are the bare and naked promises very hardly thought to be sufficient for us to rest and stay ourselves upon. For this cause the Lord would have this special vision conjoined in stead of a confirmation with the consolation, which was proposed heretofore; the more assuredly to confirm our faith, that the Church should not perish, no not in all the calamities that could possibly befall it. Thus I doubt not but this vision hath affinity with that which we have seen in the 26. and 27. verses of the former chapter. And by this we may know what was the use and end of visions. For in as much as the bare doctrine is of no sufficient authority at all with us; therefore the Lord addeth visions, by which he seals up in us the truth of his word. Seeing then that this vision is joined with the former promise, from thence we gather a very profitable doctrine: to wit, that all the visions which the Lord revealed to his Prophets in times past, aught to be joined with the promises, and to be as seals annexed unto them. Herein also we have greatly to magnify, and extol from time to time the wonderful goodness of God, who is not contented to give us his word alone, but doth also vouchsafe to set the view of the things promised even as it were before our eyes.  
Now he adds a confirmation, because the restoration of the Church is a thing of wonderful importance: which also ought necessarily to be known. For what shall become of the truth of God; what shall become of faith, if there be no Church? And if there be no Church, it would follow, that God were a liar, and that all which his word contains, were false. But even as he shows by memorable signs, that it is he alone, who without the aid of men, and by means unknown, conserves his Church: so here now by an excellent prophesy, he promiseth to do the like.  
The use of this prophesy than is double: for in as much as Isaiah and others after him were without ceasing to terrify and fear this people (so full of obstinate malice) till such time as they should be carried away captives; the Temple burned, and the city destroyed: it was very needful in regard of the faithful, that such rigour should be assuaged by some consolation of hope. Moreover, in regard that they should languish long in captivity, and that after their return many calamities would break in upon them to shake their minds; and in the end should be wrapped, and as it were overwhelmed with a sea of an horrible ruin, and almost a desperate confusion: if they had not been comforted against so many terrors, they would have perished an hundred times. But the promise of the restoration of the Church did comfort and strengthen those who were already fallen, to the end that at the least the calling upon the name of God (which against all dangers is the only and chief remedy) might have it force amongst them. The word, some translate, The thing; because the signification of this word is general: but it is rather to be taken for decree, or ordinance. Isaiah saith then, that this was revealed to him by a special vision.   
Vers. 2. It shall be in the last days that the mountain of the house of the Lord shall be prepared in the top of the mountains, and shall be exalted above the hills, and all nations shall flow unto it. 
WHen he makes mention of the term or full end of days, let us remember that he speaks of the kingdom of Christ. We must also understand the reason why he calls this kingdom so. Until this time all things did hang in suspense, to the end the people should not rest in the estate of that time, which was but a shadow; but in the Redeemer, who was to declare unto them the substance. After Christ came then, if we will compare that time with ours, we are indeed, come to the very term of those days. But it was needful that the fathers which lived then, should with arms stretched forth endeavour to come unto Christ. And because the restoration of all things depended upon his coming, it was for good cause that they are commanded to enlarge their hope even unto that day. For it was always profitable unto them, to know that the estate of the Church should be more perfect under our Lord jesus Christ: especially seeing they were held under shadows and figures; and yet in the mean while were subject to divers changes. Also the Lord did terrify them many ways of set purpose, that he might hold them in suspense. But the circumstance of this prophesy had a particular respect: for they might have very well have fainted in the space of four hundred years, or thereabouts, if this fullness of time should not have come in their minds, wherein the Church should be restored to her perfection. Therefore as the Church was ever and anon almost overwhelmed with divers tempests, so every one of the faithful laid fast hold in these dangers upon this sentence as upon a board or plank to bring them safr to the haven. In the mean while we must note, that the perfection of days, did so begin at the first coming of Christ, that it runs on still with a continual course, until he appears the second time again for our salvation.  
Shall be prepared.] This vision in appearance might almost have seemed ridiculous: not only because Zion was a little hill of no great height: (as if comparison had been made of a heap of dust, with great mountains) but also in regard that a little before he had foretold her ruin. How could one have then believed, that Zion which had lost all her dignity, should again be thus honoured with so great an excellency, that she should turn the eyes of all the Gentiles to the beholding of her beauty? yet is she so advanced notwithstanding, as if she should be mounted higher than the Mount Olympus. Let the Gentiles brag of their mountains, as long as they will; yet shall they be nothing in comparison of this little hill (saith the Prophet) although it be low and small in appearance. To natural reason indeed this is very unlike. What? shall Zion hang in the clouds? And therefore no question but the wicked scorned this promise. We know well enough that impiety hath always overflowed her banks against God. Yea, the circumstance which I have touched already, was enough at the first push to have overthrown this prophesy. How is it then that this little hill could be so soon exalted, being fallen after the destruction of the Temple into utter dishonour? But doubtless Isaiah foretold not these things in vain. For in the end, this little hill was truly exalted above the mountains: because that from thence the voice of the Lord was heard; which sounded forth throughout all the world even to lift us up into the heavens; from thence the Majesty of God shined. Lastly, because it was the sanctuary of God, it surmounted above all the world in height of excellency.  
Now we must note the use of this prophesy, namely, that Isaiah meant to set before them a consolation, whereupon they were to stay themselves in their captivity: that howsoever the Temple should be destroyed, and that the sacrifices should cease, yea and all things should fall to the ground: yet notwithstanding this hope should encourage the faithful; and that in this horrible confusion they should thus think: True it is that the mountain of the Lord is now desolate; but yet shall she have her seat there again, so as the glory of this mountain shall surpass the glory of all others. To the end than that they should not doubt of the event hereof, the Prophet hath pictured it forth here as in a tablet, wherein they might behold the glory of God. For although the mountain continued then safe, yet was it in a manner detestable, because it was brought to a miserable desolation, having lost all her glory, in regard that God himself had forsaken it. But the faithful were to behold, not these ruins, but this vision. It also sufficiently appears by that which follows, why he speaks so highly of the exaltation of this mountain of Zion, because from thence came forth the Gospel, wherein the Image of God shined. Other mountains might surmount it in height: but because the glory of God did appear upon it in an higher degree, therefore it was also necessary that the mountain in which he manifesteth himself, should be exalted above others. He doth not praise the mountain of Zion then in regard of itself, but in respect of her ornament or glory, wherewith also all the world was to be beautified.   
Vers. 3. And many people shall go and say, Come, and let us go up to the mountain of the Lord, and to the house of the God of jacob, and he will teach us his ways, and we will walk in his paths: for the law shall go forth of Zion, and the word of the Lord from jerusalem. 
IN the former verse he had briefly touched the cause from whence such an excellency should come unto the mountain of Zion, to wit, because all nations should flow unto it, as if the rivers should overflow with overmuch abundance of waters: now he declares the same thing, adding also the reason of it. For one might demand upon what occasion so many sorts of people should flow thither by bands from countries so far off. He saith then that they shall come thither for no other end but to serve God. But in the word Many, there is an antithesis, for he signifies that there should not be one nation only, as before; which should yield obedience unto the true worship of God: but that those which were altogether strangers, should come to consent with like agreement in religion with them: as if he should say, The Church which before was shut up as in a corner, shall now be gathered out of all parts. He hath put many then, for divers. For it is certain that he meant not to lessen that which he had said ere while of all nations. Further, although this was never fulfilled, to wit, that all the people of the whole world having left their country should assemble to jerusalem; notwithstanding because the doctrine of the Gospel (by which God did there gather to himself a Church indifferently from out of all the world) came forth of this mountain of Zion; he well affirms that those who embraced the covenant of salvation, with one consent of faith, and joined themselves to one only Church, should come thither. The agreement also which is between the figures of the law, and the spiritual worship, is to be noted; such as it began to be after the coming of Christ.  
And they shall come.] First he signifies by condition of the new Church is above the old: because in it God appears to be King in the person of his Son. Again, he also confirms the vocation of the Gentiles, for Christ was not sent to the jews only to reign amongst them, but also to have jurisdiction over the whole world.  
Rebuke the people.] The word jacach doth sometimes signify to expostulate, sometimes to correct, also to prepare, or make ready. But in this place the received interpretation doth very well agree, whereas the Prophet doth speak concerning the reformation of the Church. For there is need of correction, that we may learn to submit ourselves unto God. For by reason of that rebellious nature which is inbred in us, we shall never profit in the word of God, unless we be brought under by violence. Therefore Christ also, joh. 16.8. from hence takes the beginning of the Gospel: namely, that the world might be reproved of sin. Now that the doctrine might not want increase, Isaiah shows, that the stubbornness of our flesh must be broken: and therefore he assigns unto God, the part of a judge rebuking, that he might examine our life; and by condemning our vices, might reform our manners for the better. And truly we see that the Gospel is of small force, but where the jurisdiction of the holy Spirit bears rule; which doth bring men unto repentance.  
They shall break their swords.] Now he adds the fruit which should come from thence, when Christ shall gather the people and nations together under his government. There is nothing more desirable, than peace: but although all seem to desire it, yet every one troubleth it by his foolish lust; pride, covetousness, and ambition is the cause that some do cruelly rise up against others. Because then that men are naturally carried away by their evil affections, to trouble and overthrow all things, the Prophet promiseth here that such a mischief should be redressed. 
The Gospel not only sets God and man at peace together, but man with man also.  For as the Gospel is the doctrine of reconciliation, which takes away the discord between God and man, so also it pacifies, and brings men to unity one with another. The sum is, that Christ his people shall be meek, and having trodden cruelty under their feet, shall study to live peaceably.  
But they have done unfitly, which would restrain this to the time wherein Christ was borne, because that after the battle Actiaque, the Temple of janus was shut up: as it appears by the histories. I confess indeed that this peace which was universal in the Roman Empire, was, as it were, a sign of that eternal peace which we enjoy in Christ. But the Prophet meant to say more: to wit, that Christ so reconcileth men to God, that all deadly wars being thereby appeased, there should thereupon follow a healthful peace among them. For if jesus Christ be taken away, we are not only estranged from God, but we have open war continually with him, which will justly return upon our own heads: from whence it is, that all things are out of course in the world.  
Furthermore, Isaiah promiseth, that when the Gospel shall be published, there shall be an excellent remedy in the world to appease all dissensions: and not only that, but all hatreds being abolished, men shall be inclined to help one another. For he saith not simply that the swords shall be broken; but that they shall be converted into mattocks. In which he shows there shall be such a change, that whereas they were wont before to vex one another, and did commit many injuries to the hurt of their neighbours; afterwards they should entertain peace and love amongst themselves, and should lend one another the hand, for the common profit of all: for mattocks and scythes, are instruments fit for labour, and are necessary and profitable for the life of man. He shows then, that when jesus Christ shall reign, those who in former time were carried away with a desire of doing hurt by all means whatsoever, should now be helpful to others by all means possible.  
Neither shall they learn to fight any more] The word which the Prophet useth, signifies ei- to accustom, or to learn: but the sense is clear; namely, that they should not exercise themselves any more in those Arts that should do hurt, neither should they give themselves, to the doing of wrongs nor of wicked practices, as they had been wont to do. From hence we gather, that they have profited very little in the Gospel, whose hearts are not brought to meekness: amongst whom charity hath taken so little place that they take no delight in showing kindness one towards another. But this can never be brought about unless the consciences of men be first appeased by God; for there we must begin, to the end we may also have peace with men.  
There are some brainsick bedlams which turn this place to the maintaining of a carnal liberty, thereby to take away wholly from the Church the use of the sword: and from this place do exceedingly condemn all manner of war. For example, If a prince defend the people committed to him, and see that none offer them wrong; it is not lawful, say they, for Christians to use the sword. But the answer is easy For the Prophet under a similitude speaks of the kingdom of Christ, showing that it is a kingdom of peace to reconcile men one with another through a mutual good will. And it is a similitude much used in the Scripture, where the thing signified is showed by the sign: as in Luk. 22.36. it is said, Let him that hath no sword buy one. It was not the purpose of jesus Christ to provoke his servants to fight: but he signified thereby, that the time of war drew near. So on the other side it is said that swords shall cease, or shall be applied to divers ends, when hatreds and debates shall cease: and that those who were enemies before, should be reconciled. Object. But some may reply, that in the time of peace and tranquility there is no use of the sword. I answer, Ans. that peace hath so much strength amongst us; as the kingdom of Christ bears sway and doth flourish: and that in these two things, there is a mutual proportion. And would to God that Christ might reign wholly amongst us; for then peace also should be in his full strength. But in regard that we are yet far off from the perfection of this peaceable kingdom, we must always think of the doings forward of it. They are therefore too fond, which consider not that the kingdom of our Lord jesus Christ hath but his beginning here. Moreover, God gathers not his Church together, that is to say, a company of the faithful, to the end they should be separated from others, but the good are always mingled with the bad, and which more is; the good are not yet come to the mark, and are far off from the perfection which is required of them. We must not seek then the full accomplishment of this prophesy here on earth: it is enough if we taste the beginnings of it, and that being reconciled to God in jesus Christ, we keep amity together, and abstain from all doing of wrong.   
Vers. 5. O house of jacob, come ye, and 
* Or, we wil  let us walk in the light of the Lord. 
HE sharply pricks forward the jews by setting before them the example of the Gentiles. For seeing that in publishing the Gospel God meant to judge all nations from the mountain of Zion, that he might engraffed them into the body of his chosen people, it was a very strange thing, that the house of jacob should revolt from him: and that whilst strangers should draw near, the household servants should withdraw themselves, who of right aught to have held the first place, and should have led others by their example. This exhortation therefore is not only full of vehemency, but it is both a grave, and a biting complaint. And therefore he calls them by an honourable name; O ye house of jacob, saith he, come: which is the more to amplify their ingratitude, that being the first borne in the Church of God, they should yet notwithstanding, renounce the right of the heritage which was common to them.  
Here is a close comparison then, as if he should have said, Behold the nations which run to the mountain of Zion, every one exhorting, and pricking forward his neighbour; and they subject themselves to the word of God, and suffer it to judge them: and the whilst you Israelites that are the heritage of God, what mean you to draw back? Shall the nations submit themselves unto God, and do you refuse to have him reign over you? Yea is there so great a light sprung up throughout all the parts of the world, and will not you in the mean while be enlightened? Are there so many sweet waters running forth; and will not you drink? what a madness is this? do the Gentiles run to them with such haste, and do you sit still? When he adds, and we will walk; he signifies that the light is put before their feet, which with closed eyes they reject; yea they quench it as much in them is: and yet the brightness thereof notwithstanding should be such, as it should draw all nations unto it.   
Vers. 6. Surely thou hast forsaken thy people, the house of jacob, because they are full of the 
* Or, antiquity.  East-manners, and are sorcerers as the Philistines, and 
* Or, took their delight in.  abound with strange children. 
HE openly accuseth this people of the perversity of their nature; and not only in plain terms, but as one carried away in an admiration, he suddenly breaks off his speech, and turning himself to God he cries out; Wherefore then should I speak to this so desperate a people, whom thou hast justly forsaken? For in giving themselves to idolatries, they have most disloyally turned away from thy word. It may be also a prophesy of that calamity which should come upon them, which the Prophet foresaw by the Spirit: as if he should say, Wonder not to see the mount of Zion laid waste and spoiled for so many sins of the people. Yet is it not made such a lamentable spectacle that any should be brought to despair, but that all those in whom there is any hope of health, being touched with true repentance might convert unto God before such a thunderclap come upon them.  
For the Prophets were as Heralds to publish the judgement and vengeance of God to the wicked, that so by all means they might endeavour, to bring all that they possibly could to repentance. And the servants of God must never put off this affection, namely, even to study how they may profit the very reprobate; if by any means it could be brought to pass. This place therefore may bring a marvelous consolation to all faithful Pastors: for when it seems to us that we speak to deaf cares, we stagger and begin to forsake all; What shall I do? I do nothing but beat the air. And yet notwithstanding, the Prophet ceaseth not, to exhort those in whom he saw no hope of amendment. An howsoever he be as a man astonished at their ruin, yet doth he not cease for all that to admonish them still. Let us note also, that although the wicked be obstinate, yet the judgements of God must be denounced against them; let them recoyie, and gnaw the bit as much as they will, yet must they still be summoned before the judgement seat of God, to the end they may be left without excuse.  
I take the Hebrew word Ci, for surely: for this signification agrees best, because it breaks off the exhortation which he had begun; and now speaks to God. Also when he again calls them the house of jacob, it is added for the greater vehemency of speech, which men in a matter of great importance are wont to do: as if he should say, This holy nation which God hath chosen, is now left and forsaken.  
For they are filled.] Because the word Kedem signifies sometime the East, and sometime antiquity, we may interpret it, that they were filled with the manners of the ancient, because they had brought the superstitions in use wherewithal the land of Canaan was in times past infected. For we know that the Prophets did often reproach the children of Israel, that they were liker to the Canaanites, then to Abraham, and the other holy patriarchs. And questionless it was a double unthankfulness not to change their perverse manners, seeing the old inhabitants being driven out, they were brought in to possess this land, to the end it being purged from all their filthiness, it might afterwards be dedicated to holiness. Yet because the other sense is more received, I had rather hold that; although the expositors themselves do not here agree: For some take the letter Man comparatively; as if the Prophet should say, Before, or, Rather than them of the East: others take it more simple, and better also in mine opinion; in saying, that they were full of the East: that is to say, of the vices which they had drawn from thence; imitation being a marvelous contagion: so as nothing is more usual then to see corruptions glide from one land to another a far off.  
That which by and by followeth opens it yet more clearly, when he saith, of the sorceries of the Philistines. For under divinations by a figure which they call Senecdoche, he comprehends the deceits of Satan: to which the profane nations were given. The Prophet than means that they differ in nothing from the Philistines; from whom God notwithstanding had separated them by the privilege of his adoption. And this was sufficient to condemn them utterly, in that having forgotten their vocation, they defiled themselves in the corrupt and wicked ways of the Gentiles. Whence it appears that to sin by the example of another, doth serve nothing at all to make the fault the less.  
The latter part of the verse is diversly expounded: for some draw strange children, by a similitude, to the laws and customs: others refer it to marriages. Because that in taking of strange wives without discretion, they had so mingled their seed that there were many children bastards. The exposition of S. Jerome is more gross, who thinks that they defiled themselves in wicked lusts contrary to nature. For mine own part, I doubt not, but by strange children he means strange nations; and not by a figure, the laws. The Prophet than accuseth them, that in desiring to please the Gentiles, they wrapped themselves together with them in their wickednesses: and thus had not only mortal men but wicked men also in greater account, than God himself. Now he saith, that they took their delight: because the affection and delectation of a wicked imitation, had razed the true love of God, and of his wholesome doctrine out of their hearts.   
Vers. 7. Their land also was full of silver and gold, and there was none end of their treasure: and their land was full of horses, and their chariots were infinite. 
WE must take good heed to the order which the Prophet keeps here. For he now shows the causes wherefore the Lord rejected his people. In the former verse he began with divinations, and strange manners; now he descends to the gold and silver: and afterward he will speak of their horses and chariots. No doubt then but having first of all condemned their idolatry, he here in the second place, reproves their avarice; and in the third, that wicked confidence which men have, when by forging vain succours unto themselves, they depart far off from God. It is not a thing to be condemned as unlawful in itself to have abundance of gold and silver; but because this people burned with an insatiable covetousness, and trusted in horses, and in Chariots, therefore they are justly reproved.  
Some take the Hebrew particle by way of opposition, as if the sense were thus; And yet they abounded in silver: thereby to make the ingratitude of this people the greater; because having abundance of all things, yet they ran after their idols and enchantments, as if all things had been in a desperate estate. Which is much less excusable than if they had gone after them in adversity: whereas they shook off the yoke of God from their necks, being fed with good things in all abundance. Thus by this sense than he should amplify the wickedness of this people running voluntarily and for no cause to idols, whilst they overflowed in their delights: but yet I receive not this interpretation, because I think it too much constrained. For he rather reckons up with one breath, as it were, the vices, wherewith the people had spotted themselves: that is to say, covetousness, false confidence, and idolatry. And howsoever their opinion be true which expound it by way of opposition, yet notwithstanding it agrees not with the sense of this place.  
A little after Isaiah confirms the same also more clearly. For howsoever it be not wicked, nor a thing to be condemned in itself (as I said before) for a man to have gold or silver, if so be he use it as he ought: yet the Prophet justly sets himself against that wicked desire and insatiable greediness in heaping up silver; which indeed is a detestable vice. He saith, there was no end, because their lust was insatiable and without measure. As much is to be said of horses, and chariots: for in this place he condemns their perverse confidence. 
Deut. 17.16.  Now for to prevent this mischief, the Lord had forbidden their Kings to gather great multitudes of chariots and horses together, lest by resting upon such things, they might bring the people back again into Egypt. Because then that it is hard for men who have means at command, not to be puffed up with pride; the Lord would that his people should be destitute of them, or at least should content themselves with a mediocrity.   
Vers. 8. Their land also was full of idols: 
* Or, bowed before.  they worshipped the works of their own hands, before that which their own fingers had made. 
HE repeats that which he ear while touched concerning idolatry; but more clearly. And in the first place he sets down the matter: afterwards the use, which in a manner is wont always to follow thereupon. For it is a very rare thing to entertain idols amongst us; but we shall by and by abuse ourselves with them. 
Beware of entertaining idols.  Because it is all one, as if a man should pile up wood, and another should put fire to it: will there not be a fire by and by? it is unpossible it should be otherwise, the fire is not more ready to burn the wood, than we are inclined to superstitions, and idolatry. Therefore the word Elilim, which the Prophet here useth, is very fitly imposed upon the idols by the Hebrews: because they are things of nothing; and but vanity. Neither is it to be doubted, but the holy Ghost by this word would reprove the rage of men, who by means of such vanities thought to draw the nearer unto God: as the Papists at this day; who to the end they might the more easily snare men with their idols: brag that they are lay men's books. But it is more safe for us to give credit to that which the holy Ghost speaks. The trial itself also shows clearly what fruit the people gather by these books. For being deceived by such gross imaginations, they frame unto themselves earthly and fleshly gods: of whom jeremiah justly saith, that the idol is not only a vain thing, but also a teacher of falsehood and lies: jer. 10.8.  
We are further to note this description where the Prophet saith, that the people bowed down before the works of their own hands. For what a blockishness is it that men should not think it enough to worship wood and stone in stead of God, but should also attribute divinity to that which they have framed; which yet they cannot give to themselves! truly it is a monstrous thing that a stock of base and contemptible wood should be by and by worshipped as soon as a mortal man shall have put his hand thereto: as if he had made it a God. But howsoever the Prophet speaks to the ancient people; we may notwithstanding apply the same thing to the Papists, who acknowledge no majesty of God, but in the works of their own hands.  
The repetition he adds, Which their fingers have made: carries a great signification with it: the more plainly to show their beastly lives. We are also to mark the phrase of speech by which the outward gesture of adoration is expressed, not that it is unlawful to bow the knee, or the head by way of civility, or humility: but because he which bows himself before an idol, makes profession thereby of the service of God: whence it appears how childish a shift it is which the Papists have gotten of that adoration, which they call dulia. Seeing here in the matter of God's service; the Prophet generally condemns all sign of reverence whatsoever.   
Vers. 9 
* Or, as some read: The common sort: and, them of the better sort.  And a man bowed himself, and a man humbled himself: therefore 
* Or, pardon them not.  spare them not. 
SOme of the expositors do read this sentence together with the former, as if the Prophet should still go on in aggravating of their fault in many words. If we receive this sense, we must understand by these words person and man, all the israelites: as if he should say, there is neither one nor other exempt, or innocent from this filthiness. But others are of a better judgement, which think the Prophet repeats that in other words, which he had said before; as touching the chastisement: and that hereby he expresseth what a destruction should come upon this people forsaken of God. And thus the tenure of the speech should agree very fitly: to wit, that the ruin of all both great and small, which should consume the whole people, draws near: because that in such an overflowing of ungodliness there was no hope of any release from God's revenging hand to be looked for. Moreover in these two verbs, To bow, and to humble, there is an elegant alluding to the bowing of themselves, whereof he spoke in the eight verse: as if he should say, They have bowed down themselves to their idols: God will therefore cause them to be humbled and bowed down under a very heavy and great burden of calamities and ruins. And withal, no doubt but he also corrects their arrogancy: because it was hard for them to believe that a people furnished in such sort with so much riches, could so quickly be overwhelmed with miseries.  
The latter part of the verse is expounded two ways, although in respect of the substance there is no great choice which of them soever we take. For the meaning of the Prophet is to teach, that God cannot be appeased towards so obstinate a people. If we read it in the time to come, Thou wilt not pardon them, the sense will be the more easy; yet notwithstanding, the imprecation will always hold: to wit, pardon them not. For we know that as oft as the Prophets (who were inflamed with the zeal of God) did wish that some judgement might come, they threatened the just punishment which the wicked were to receive: as being the instruments of the holy Ghost; and no otherwise. And it is no marvel, if the Prophet being offended with so many abominable crimes, was in this manner kindled with zeal, that he appoints out his country to destruction, because nothing was more precious unto him, than the sacred honour of God.  
But we must always understand that the remainder and remnant of the Elect is to be excepted: for the Prophet speaks not here of all, one by one; but of the body of this people, which was almost rotten in their vices, so as there was no hope of health to be looked for: for otherwise it had been to no purpose to have exhorted desperate and obstinate men to repentance, or to set the hope of pardon before such. The sum than is, that the restoration of a new Church is not to be looked for, till God have first executed his judgements, and destroyed the Temple.   
Vers. 10. Enter into the rock, and hide thee in the dust from before the fear of the Lord, and from the glory of his Majesty. 
BEcause the wicked gave themselves too much liberty, and were too secure under Gods threatenings, it is an usual custom with the Prophets when they threaten obstinate sinners to add such lively descriptions, whereby to terrify them: even as if they should set the thing in present view before their eyes. This is the reason why the Prophet now commands the contemners of God to enter into the rocks, and holes, to hide them under the earth. Wherein he first shows them that the judgement of God is more terterrible than an hundred deaths: seeing to escape the same, the grave is to be wished for. But when he forceth them thus into their holes, he doth with the greater emphasis manifest the heavy weight of the vengeance of God. Although then that by the fear of the Lord, he means the scourges wherewith God should smite this wicked people; yet notwithstanding it is not in vain that he by and by speaks of the glory of his Majesty: as if he should say, God is terrible to the wicked, according to the measure of his glory, in whose destruction he will manifest his infinite power. And moreover, although the wicked cannot be bowed nor humbled by any chastisement whatsoever, yet are they constrained to fear, when they feel God's wrath to approach. But as touching the Elect, 
How Gods chosen ought to fear his correcting hand.  they are taught of God to fear under his chastising hand after another sort: for being smitten with the strokes of his rods, they willingly bend themselves to bear the yoke. Isaiah then testifies, that the glory of God's Majesty shall shine most clearly, after he hath showed himself as a just judge. For whilst he lets men alone, it seems all is well, and men think that he hath hid himself.  
Let the Pastors of the word than learn from hence how they ought to behave themselves, when they have to deal with benumbed consciences; to wit, that being well awakened by the judgements of God, they learn to fear this judgement seat in good earnest. And howsoever it often seems that we lose our labour in singing thus to deaf ears, yet will this terror of God's judgement pierce even into hearts of iron: at the least to leave them without excuse. And oft times also it comes to pass that some are healed, and the faithful in like manner do profit by it, when they understand what shall befall the wicked and reprobate by executing such horrible judgements upon them.   
Vers. 11. The high look of man shall be humbled, and the loftiness of men shall be abased, and the Lord only shall be exalted in that day. 
BEcause whilst the wicked are glutted with present riches, and rest, all things falling out to their wish, they put these threatenings of the Prophet far off from them, and by this means hardened their hearts against God: in this place therefore he now sets down a course (as hath been said) how to pull down this pride of theirs: as if he should say, The time will come, wherein your great arrogancy, which makes you thus in vain to set up your bristles, yea, and that with an incredible rage against the most high, shall cease. For howsoever the wicked seem to be religious, yet you shall perceive by their pride notwithstanding, that they will not stick to justle even against the Lord himself, so as it seems they are greater than he. In that God thus thundereth against them, it is to the end that he might pull down their pride and haughtiness; and himself only might be known to be the chiefest. And therefore, as we have said heretofore, the impunity of sin is as it were a cloud cast before our eyes, which hinders us that we cannot see the glory of the Lord. For when he revengeth himself upon the rebellions of men, his glory doth so much the more appear. 
Eccles. 8.11.  And that is the cause also why Solomon saith, That the hearts of the children of men are set in them to do evil, because in this world they see themselves more happy than the godly, and so blinded more and more. But here he shows that after the proud shall be brought under in spite of their teeth; then nothing shall hinder, that God should not be known to be such a one as he is. Surely there was great reason that the people should willingly have submitted themselves under God, and have cast their eyes upon his greatness, in respect that under his shadow they were in safety: and besides the stock of Abraham was adorned so excellently with such variety of benefits, to the end they should have been as the mirror of the holiness, and glory of the Lord. But because the jews are now risen up in rebellion against this so good a God, Isaiah denounceth against them, that God will devise a new way how to axalt his glory; to wit, even in their destruction.  
In naming, The high looks and loftiness, he notes the inward pride of the mind and hart, by their outward countenance and behaviour. For a wicked conscience will discover itself in the contempt of God and man, even by the outward gesture and look. It is in the same sense that David notes out lofty eyes, and high looks: Psalm. 131.1. etc. 101.5. Isaiah also doth better confirm this, in the verse following. Now by heaping up of so many words with such great vehemency, we may easily gather how notorious their rebellion was. Moreover, we are not to marvel that he insists so much upon the taming of men's arrogancy, if we do but consider how hard a thing it is to bow the hearts of those who rest●ng upon their riches, are afraid of nothing: imagining that they are advanced to none other end, but to do whatsoever they list without check or controlment. For we ourselves have experience at this day how tender and delicate, yea and how easily such take pepper in the nose, who attribute to themselves more than there is cause why, and in the end how obstinately they reject all wholesome admonitions. For this cause it is that the Prophet doth thus sitly sharpen his style against such jolly fellows in particular, rather than to threaten the vengeance of God against the whole people in general. And yet he sets not himself against the Princes only who were placed in great dignity above others: for not only they, but those also of base condition are ready enough to burst with pride oftentimes; according to the common proverb, Every one hath the heart of a king: so as we see every day, that if we touch the sores of wretched and beggarly fellows but even with the tip of the finger, you shall see them vomit forth insupportable poisoned speeches. Seeing then that this vice was very common, Isaiah toucheth as well the small as the great that were tainted therewith, signifying, that by how much the more the Lord had dealt gently with them, by so much the more they were to look for a greater judgement: for their hearts were swollen with rebellion, because of their too great abundance. Furthermore although the letter Lamed, which is put in the dative case, be sometime superfluous, yet notwithstanding in this place it holds his propriety: because it seems Isaiah assigns out a certain day, as men are wont to do, when judgements or assizes are held. I expound it then, that the day is appointed by God himself, wherein the proud must make their appearance before his judicial throne to receive sentence of condemnation.  
Moreover we may gather by these words, that God shows himself an enemy to all the proud; and therefore this day of assignation is as much as if God had said; I can no longer endure that men should thus wickedly exalt themselves against me: and therefore all such as lift up themselves above measure, shall be broken in pieces with my hand. Now if this were well rooted in our hearts, who is it that would not abhor and detest pride, by which we thus provoke the wrath of God against us? If any will read, Proud and lofty, in the Neuter gender, it must be referred to the fortresses, bulwarks, and munitions: but the rules of Grammar cannot bear it, that we should expound it otherwise then of men's persons.   
Vers. 12. For the day of the Lord of hosts is upon all the proud and haughty, and upon all that is exalted, and it shall be made low. 
This verse is expounded together with the eleventh.   

Vers. 13. Even upon all the Cedars of Lebanon, that are high and exalted, and upon all the Oaks of Bashan,  
14. And upon all the mountains, and upon all the hills that are lifted up,  
15. And upon every high tower, and upon every strong wall.  
ALl these allegories which are here inserted of Libanus, and of the high mountains, are so far off from darkening the matter, that they do rather give light unto it. For let mortal man exalt himself as high as he will, yet shall he never be able to match the mountains, and highest trees in height: which the Lord will as easily beat down, as it is easy for the wind with a puff to scatter the light chaff here and there. Isaiah then shows the proud here, as it were in a glass, how vain and foolish they were to think that their haughtiness could keep them that God should not overtop them. There is also here an excessive manner of speech, which was of great weight, in respect of amplifying the threatening. For it is not like that God was angry with the mountains and trees; or as if having changed his purpose he should now bring to nought, that which himself had established and settled: but Isaiah sets the judgement of God before their eyes in the guiltless creatures, to the end they might the more assuredly persuade themselves that their presumptions and bold wickedness should not remain unpunished. We see then wherefore he intermingles these figures of Cedars, Okes and mountains.  
That which is added of the walls, is not spoken by way of allegory or figure. We know that whilst men feel themselves well fortified they flatter themselves as if they stood in no great need of God's help. Isaiah then mentioneth the matter of their false confidence under the names of towers and walls. For if any place seem to be unable to be vanquished, there will the profane ones build their nests; from which they despite both heaven and earth, because they think they are there safe from all dangers. Isaiah threatens then, that when it shall please the Lord to bring men down, he can quickly overthrow their fortresses upon which they in a false confidence leaned. And howsoever they are things, which in themselves are not to be misliked; yet notwithstanding because they do too much occupy our brains, it is for very just cause that the Prophet sharpeneth his style against them.  
And hereunto belonged that which he spoke before as touching the Chariots and horses, verse 7. For as it is said in Miche: 
Miche. 5.10  that because men do rest themselves beyond measure, upon the riches of this world, therefore it is necessary that they be wholly bereft of them, that so they may trust to be saved by the only hand of God, and not hang their hope upon the sons of Adam. So having a little before reproved them for the multitude of their horses, now he denounceth the judgement of God; and withal admonisheth them that it is unpossible to return into favour again with him, till he hath bereft them wholly of those things, to the end they should not rest any more upom the false succours of this world.   
Vers. 16. And upon all the ships of Tarshish, and upon all pleasant pictures. 
BY Tarshish the Hebrews do surely mean Cilicia: and because the jews had great traffic with this nation, the Scripture often makes mention of the ships of Tarshish; which were so called, because they frequented that sea. Navigation certainly is not to be condemned, because it brings great profit and commodity to men: as well to carry forth as to bring home merchandise. This kind of traffic also cannot be hurtful; seeing it is the will of God that all mankind should be helpful one to another by mutual duties: but because pride and cruelty is above all things engendered by abundance; therefore Isaiah reproves this kind of merchandise, by which the land had been greatly enriched. Add hereunto, that oft times it comes to pass that the merchandise and traffic which is used with nations far off; is full of deceit and pillage, and there is no measure amongst men in this behalf touching excessive gain. First then the Prophet's meaning is, that the jews shall be stripped of their riches; to the end they may learn to subject themselves under God. Secondly, he sets forth their covetousness and unlawful gains by signs: as if one should describe murder by showing a sword all bloody.  
The second part of the verse shows that the Prophet condemns that navigation, by which the land was much infected with corruptions. It is a thing too frequent and common, that delicacy, wantonness, and abundance of voluptuousness, do easily follow great wealth and riches, which is very often seen in wealthy countries, and cities of merchandise. For those that trade into far countries, contenting themselves nothing at all with things which are in their houses, do bring home with them new sumptuous and rich stuffs; which in former time were utterly unknown. Now because wealth, is for the most part the mother of superfluity and dissolution, 
Wealth the mother of superfluity and dissolutions.  the Prophet makes mention here of rich furniture; as if he should have said, The jews have decked their houses so sumptuously, that they have drawn the judgement of God upon them. For under the pleasant pictures, by a figure called Synecdoche he comprehends as well rich hangings, as the work of Phrygia, and the vessels made by exqusite Arte.  
Now it is certain that men's manners are corrupted when they give their lusts the bridle thus to seek here and there for such unnecessary supefluities. And we see that such deliciousness was the ruin of the Empire of Rome. 
Note.  For before the Romans traveled into Grease, they were very chaste, continent and moderate. But in the end having overcome Asia, they began to wax delicate, and to become more and more effeminate. But after their eyes were once dazzled with golden pictures, vessels, precious stones and tapestry, and that their nostrils were perfumed with ointments and odours, by the same means they became besotted in all their senses; and in following the dissoluteness of the Eastern parts as a more gentlemanlike fashion of living, they began to overflow more and more in all disordered dissoluteness.   
Vers. 17. And the haughtiness of men shall be brought low, and the loftimes of man shall be abased, and the Lord shall be only exalted in that day. 
THe Phophet in naming so many kinds of heights in the former verses, declares that he spoke of men. For the high mountains and great Cedars displeased not God, as they were his creatures: but he signifies that all the mischief rests in the hearts and lives of men, who do too much trust in high and great things. But some may object; Object. It oft times falls out that the wicked are so far off from coming to amendment or being humbled by the afflictions which they suffer, that they rather become the more obstinate and rebellious: as it appears in Pharaoh, 
Exod. 8.15. & 9.34.  whose hardness could not be softened by any plagues whatsoever. Wherefore it seems that that which the Prophet saith here, comes not always to pass. I answer, Ans. that the effect of the chastisement is not expressed: as if God should bow rebels to his obedience. But the sense of the place is this, to wit, that although the reprobates be hardened, that the Lord will not therefore finish his chastisements, wherewith he will chastise them, till such time as their pride and haughtiness be brought to the ground. For whilst they rest upon their riches and fortifications, thinking (as they say) to be safe there; they neither fear nor honour God. But although they be fortified never so much, the Lord will subdue and bring them down easily; not by a plague or two, but so many ways, that being brought low, and shut up, they shall cease to lift up their horns against him, and shall prove by experience that it is in vain for them to be obstinate and rebellious. That which is added, and the Lord only shall be exalted, hath been expounded before.   
Vers. 18. And the Idols will he utterly destroy. 
AS heretofore in his reprehension he joined idolatry with superfluities, covetousness and other vices; so he now joins them again together in denouncing the punishment.   
Vers. 19 They shall go into the holes of the rocks, and into the caves of the earth from before the fear of the Lord and from the glory of his Majesty when he shall arise to destroy the earth. 
BEfore he used other words: to wit, in constraining and compelling them, saying, Enter into the rocks; to the end he might the more lively prick their consciences: but now he shows what they shall do: and tells them that they must enter. And hereby it appears that that sentence was not an exhortation, but a terrible denunciation of the heavy wrath of God, to fear the wicked, and obstinate, who desperately despise all admonitions, and threatenings. That which is added of the fear of the Lord, is to be understood, of the fear which the Chaldeans and Assyrians put them in; whose hand he called before (as he doth here again) the glory of God: because he served himself by them to chastise his people. Although then that they were disloyal and wicked, yet they served to the glory of God: seeing even the devil himself serves somewhat to that end in despite of his teeth. Thus he speaks of the Chaldeans, and Assyrians, because the glory of God might be perceived in the chastisements which he executed upon the people by their hand.  
He confirms the same thing by the word Arise, which signifies as much as to go up into the judgement seat to give sentence. In the particle, which by & by followeth, to strike the earth, there is a goodly allusion or meeting of words, which can scarcely be expressed in another language, as if he should say, To smite down to the ground. Now he saith that the Lord will arise, because it seems that he sleeps, when he defers his judgements: he ariseth then, when he goes up as judge, to inflict punishments upon the wicked: in such sort, as men shall well perceive that nothing can scape his knowledge, nor be hidden from his eyes: from him (I say) who leaves not any wickedness unpunished.   
Vers. 20. And at that day shall man cast away his silver Idols, and his golden Idols (which they had made themselves to worship them) to 
* Or, into the holes of the, etc.  the moules, and to the backs. 
IDolaters do please themselves wonderfully in their superstitions and wicked service. For although they be full of crimes, and naughtiness, yet behold their refuge, namely, they think to appease God by their goodly services. As if we at this day should set forth the wickedness, and villainies wherewith the Papists overflow, they were not able to deny them: but will flatter themselves under this pretext forsooth, that they perform a goodly service unto God, and will think that all their vices should be sufficiently covered under this cloak. The Prophet therefore plucks away this vizard from Idolaters, and denounceth against them that they shall no more have aught wherewith to cover their filthiness. For the Lord will constrain them to cast away their idols, to the end they may know it was in vain for them to have put their trust in them. Lastly, they should be ashamed of their vanity. Because in prosperity they thought that God was favourable unto them, as if he had taken delight in their service: and could not otherwise persuade themselves, till such time as it was manifested unto them by effect, that he abhorred them. It is in adversity then that they began to acknowledge their filthiness as the Prophet Hoseas very well teacheth, when he compares them to harlots, 
Hos. 2.7.  who perceive not their uncleanness all the while they gain well; and enjoy their pleasures. But when they have lost these things and are forsaken of their lovers, than they begin to bethink themselves of their poverty and shame, and to enter into the way of repentance; of the which they would never once have thought, whilst they were lulled asleep in their wantonness. And so falls it out with all idolaters who are never so ashamed of their beastliness as to cast away their Idols from them, till being pressed with extreme calamity, they think themselves somewhat low brought.  
Which they had made themselves etc. That is to say, which they had made by the help of the workman. Neither is this added for nothing; because he signifies that the counterfeit and false gods are falsely worshipped. For what good can gods framed by man's hands do, seeing God hath his being of himself, and is without beginning? It is a thing then that goes quite backward, and against all reason, that men should worship that, which themselves have devised. By this speech therefore he describes their wickedness; in that although their idols were made of gold or silver, or of other corruptible matter, and that they were framed by men; yet nevertheless that they were worshipped in stead of God: withal, he expresseth the cause why they are displeasing to God, to wit, for that they were honoured. With what pretext now I pray you, will the Papists cover their impieties? For they cannot deny but they worship Images and puppets. Now where such adoration and honour hath place, there is a manifest and plain sacrilege, which cannot be disguised. By the holes of the moules, he here understands all filthy and unclean corners whatsoever, wherein they should be hid with infamy.   
Vers. 21. To go into the holes of the rocks, and into the tops of the ragged rocks, from before the fear of the Lord, and from the glory of his majesty, when he shall rise to destroy the earth. 
THis is no superfluous repetition, although Isaiah repeats the same things whereof he spoke but erewhile. For is there any thing more difficult then to prick, & wound men to the quick, and to provoke them to the true fear of God? We perceive this, not only in hypocrites, but even in ourselves, if we look narrowly into it. For how many things are set before us, by which our minds ought to be ravished; and yet notwithstanding we are scarce once moved therewith? It was chief necessary that this judgement of God should be repeated to the hypocrites, who pleased themselves in their wickedness. Now the severity of God's vengeance is therein manifested, namely, that the wicked chose rather to be swallowed up into the deepest gulfs that may be, then to come near into his sight. From this place it seems that Christ borrowed that wherewith he threatens the jews; in that day they shall say to the mountains cover us, and to the hills, hide us. Luk. 23.30.   
Vers. 22. Cease you from the man whose breath is in his nostrils: for wherein is he to be esteemed? 
THese things are conjoined with the former, and have been ill divided from them by some. For after he hath with threatenings proclaimed the judgements of God, he exhorts the wicked to cease from beguiling themselves by a vain confidence: as if he should say, I see you are blinded and drunk with vain hope, so as there is no reason at all which can prevail with you; which comes to pass, because you ascribe too much to yourselves; and yet man is nothing: for you have to do with God, who with his only look is able to bring the whole world to confusion. This place is expounded diversly: For some interpret it of Christ, & take breath, for consuming; 
1. King. 19.11.  as also the Scripture is wont elsewhere to use this similitude. They take nostril for wrath, because the sign of anger appears in the nostrils: and so gather this sense; Take heed you move not Christ to wrath against you. But if all be well weighed, we shall find this exposition to be far off from the scope of the text. Others, although they expound it of men in general, yet notwithstanding they refer it to this sentence; Fear not them that can kill the body, Mat. 10.28. But this opinion is no more fitting with the text than the other. For it should be from the purpose and would not agree to the time: because there was then no occasion to dissuade them from the fear of men. But as I have said, the coherence of the text, clears us easily from all doubts. For the beginning of the chapter following expounds this plainly, and confirms it: and he which divided these things did ill to separate that which should have been joined together: for he will there add; The Lord will take from you the things which so much puffs up your hearts, and begets such high spirits in you: This confidence which you have is vain and foolish. And thereupon dependeth that which he now saith, Cease from man then  

Chap. 3.1.  But it is necessary first to see what the breath of the nostril signifies. He thereby sets forth the fragility of mankind: namely, that the life of man is but a breath which forthwith vanisheth away; and as David saith, If the Lord withdraw the spirit, man returns to his dust: Also, His spirit departs, and he returns to his earth. Psal. 104.29. Again, They are flesh, a breath which passeth away and returns not. Psal. 146.4. and 78.39. Seeing then there is nothing so feeble and weak as our life, what means this confidence, forsooth, as if the roots of our stability were profound and strong? We must then cease from man; that is to say, we must leave this vain confidence: for man hath his breath in his nostrils: for if his soul once departed, he vanisheth forthwith away as water. Now we speak here, of that breath by which man lives, which is the weakest of all things.  
Moreover, when the Lord forbids us to put our trust in man, let us begin at ourselves; that is to wit, let us not in any case trust in our wisdom, or industry. In the second place, let us depend neither upon the help of men, nor upon any creature else: but let us place our whole trust in the Lord. Cursed is he, saith jeremiah, which trusteth in man, and puts his strength in the arm of flesh, that is to say, in outward means and helps. jer. 17.5.  
For wherein is he to be esteemed?] Behold here the right way how to beat down all pride, namely when nothing is left to men wherein they may please themselves. For this is as much as if the Prophet had said, All the glory of the flesh is nothing worth. We must also observe, that this is said by comparison, to the end we may learn, that if so be there be any excellency in us, it comes not by nature, but we hold it all by borrowing the same from without us. We know that mankind was adorned of God with gifts which ought not to be despised; we know also that some are more excellent than others: but because the most part having rejected the Lord, do please themselves in their own form and shape beyond measure; yea even profane men esteem so much of themselves, as if they were gods: Isaiah therefore wisely separates man from God, as also the Holy ghost doth throughout the whole Scripture. For when men are considered in themselves, it better appears how frail their condition is, yea how transitory, and inconstant. As soon therefore as men shall once begin to attribute unto themselves but the least strength whatsoever, then must their vanity be made known, and discovered unto them, to the end they may acknowledge themselves to be nothing. By this only word all the glorious titles of free will and man's merits do fall to the ground, wherein the Papists glory against the grace of God: and all that fond and foolish love, which profane men have of themselves, is also plucked away from them. Lastly we are all called home to God, the author of all good things: to the end we should not think any thing excellent either in heaven or earth, out of him. For his praise is forthwith eclipsed, if so be the whole world be not stripped of all wisdom, strength and justice; in a word, of all praise, that so it may be given to God alone.    

THE III. CHAPTER.  
Vers. 1. For lo, the Lord God of hosts will take away from jerusalem and from judah the stay and the strength, even all the stay of bread and all the stay of water. 
WE have said a little before that the Prophet goes on still with the same matter which he began in the end of the former chapter. For he admonisheth the jews, that how great riches soever they possess; yet notwithstanding they shall not be able by any means whatsoever to hinder the wrath of God (being once inflamed against them) to consume all their preparations. Whence it appears, that they too much overshoot themselves, who, to put far away from them all fears, do heap & gather together weapons, power, strength of war, counsels, great store of victuals, and such like. The particle demonstrative Hinneh, which we have translated, Behold, or Lo, is not put here for the more certainty of the matter; but to set forth the shortness of the time, as if Isaiah should even set the thing itself before the eyes of the wicked. For it often comes to pass, that those who dare not openly contemn the judgements of God, do yet notwithstanding reject them, as if they touched them never a whit; or else as if they were far off from them. What is that to us, say they? or, if afflictions come, wherefore should we make ourselves miserable before the time? when the calamity comes upon us, will it not then be time enough to think upon it? Because then the wicked dig themselves such hiding places, and securely take their ease in despising the judgements of God, the Prophet doth the more nearly press them home, to the end they should not imagine that the hand of God should be far off; also that all their stays, which they promised to themselves, should be but in vain. To this appertains that where he calls God, the Lord God of hosts, that so his Majesty might the more daunt their sleepy and benumbed consciences. For God hath no need of titles: but it is necessary that our blockishness and drowsiness should be awakened by the sense and feeling of his glory. Now the Prophet in the first place threatens, that the jews shall be stripped of all abundance of victuals, so as they shall be forced to die for want. And by and by he will add the same thing as touching their succours of war, and all helps of politic order and government. From hence we may gather, that the jews were so lifted up with the prosperous success which their affairs then had, that they foolishly secured themselves, as if they had been utterly exempt from all damage or decay. But Isaiah lets them know, that not only all the region shall be smitten with the rods of God, but that jerusalem in like manner, which was as it were the invincible fortress of the whole nation, should be smitten also: as if he should say, The wrath of God shall not one- be scattered upon the body; but it shall pierce also even unto the very heart. As touching the words, Mashen and Mashenah, which he hath put in the masculine, and in the feminine gender, I doubt not but by this diversity, he would more certainly express, that all kinds of stays should be broken: and therefore I have translated, strength & say. For I approve not of their expositions who refer this to men: because it is rather to be understood of all helps, of all kinds.  
Notwithstanding some doubt whether the Prophet restrains this to victuals, or rather whether he refers it to the other helps and stays which do follow a little after. But it is very likely that under these two words he generally comprehends all things whatsoever, which are necessary for the sustentation of the estate of a city, or people: and also, that by way of explication, he names some specials.  
The first member than hath this scope, to wit, that the Lord will tread under feet, all defences and riches, by means whereof they thought to continue safe; so as there should be nothing left to secure them. secondly, he adds, what the poverty and want shall be: and as we have said, he gins with food, which, in the first place, is of all other the most necessary help for sustaining man's life.  
Now the Lord takes the strength of bread and of water away two ways: first, when he takes them from us altogether; or else when he takes away their strength to nourish us. 
God takes away strength from bread after two sorts.  For if God inspires not a secret virtue into them, they can profit us nothing at all, though we should have them in never so great abundance: and that is the reason why it is said elsewhere, that he breaks the staff of bread: Ezech. 4.16. That is to say, Though the Bakers give out bread by weight, 
Levit. 26.26.  and though it be eaten, yet it shall not satisfy them any thing at all. This similitude ought to be diligently observed, to the end we may know, that although the belly be filled never so full, yet we shall always be hungry, 
It is not bread, but God his secret blessing which nourisheth.  because the secret blessing of God, which nourisheth and giveth strength, is wanting.  
But although the want wherewith the Prophet threatens the people in this place may be understood of famine, because God will deprive the jews of all kind of relief; notwithstanding, because the Prophets are wont for the most part to take these manners of speech out of the law; this interpretation agrees very well. For he might simply have said, I will take away from you bread and win●: but he expresseth a thing more secret, in speaking of the stay and strength of bread and water: as if he should say, Although the people be not brought to poverty for want of meat and drink, yet God can so use the matter, that they shall famish for hunger, even whilst they swallow down their morsels: because his blessing being taken away, all nourishment shall pass away as smoke. To be short, his meaning is, that the people shall have no food that shall strengthen them, either because they shall have no bread nor water; or if they have them, yet they shall be able to get no nourishment out of them.   

Vers. 2. The strong man, and the man of war, the judge, and the Prophet, the prudent, and the aged,  
3. The Captain of fifty, and the Honourable, and the Counsellor, and the cunning artificer, and the eloquent man.  
HE mentions other helps, by which the state of nations or cities are upheld in their perfection. He threatens that the jews shall be wholly deprived thereof, so as they shall be able to do nothing in the house, by counsel or advice; nor in the fields abroad by force of arms. Now he stands not to keep any strict order, but in contenting himself with a brief sum, he mingles one thing with an other. He begins with men of war, by whose hand the country was defended. Sometimes God takes them away by death; and sometimes he makes them become faint hearted and effeminate. This last is the most usual, so that the successors do degenerate from the valour of their ancestors: and those who before were stout hearted, in process of time become fearful, and are disabled for the war. We see also that the first often falls out, to wit, that the most valiant have their courage by and by quailed.  
He adds the judge, and the Prophet. We know that amongst the Hebrews, judges are taken for all governors whatsoever. Also it is not to be doubted but that all Teachers whatsoever, are to be understood by the name of Prophet. He threatens the jews then, that after the civil government shall be abolished, 
The Magistracy and the Ministry that to the Commonwealth which the two eyes are to the body.  and teaching extinct, that then they shall be cut off. And to speak the truth, the Magistrates & Teachers have the same place in the Commonwealth, that the eyes have in a man's head. To the same rank also I refer the word ancients, who are the fittest to govern: because age obtains prudence, counsel and gravity. As touching the name divine, although it be taken in the evil part in the Scriptures, yet it should seem to be taken in the good part here; seeing Isaiah reckons up those things which are necessary to defend, or conserve the estate of a kingdom or city. We may well call this man then, one that knows wisely how to forecast matters, and who hath a deeps insight into dark & obscure things, which are necessary; not by divinations or superstitious Arts, but with a quick and prompt judgement, and with great dexterity of wit. Also in regard that God had forbidden them to go to ask counsel of Magicians, Enchanters, Diviners; and that Balaam himself testifies that there was no soothsaying in Israel; Numb. 23.23. if any had rather understand this place of divinations made by Enchantments, I do not gainsay it: neither will there any absurdity follow, to reckon it among the number of their chastisements, to wit, that this people so full of wickedness shall be also deprived even of all unlawful succours: as in Hosea, 
Hosea 3.4.  the Idols are joined with the Altar and the sacrifices.  
He calls him the Duke or Captain of fifty, according to the manner of speech then in use. For the Captains of fifty were among the jews, as they of hundreds were among the Romans. The Greeks' do call them by a name which signifies Princes of hundreds. And because such manner of principality was not in use among the Latins, therefore the name also was unknown unto them. The Hebrew word joets, which I have translated Senator, may be applied to particular persons, who are excellent in knowledge. But because they attribute it to Counsellors who exercise a public charge, I would not departed from the common opinion.  
Moreover, because handicrafts men have their good use in the conservation of the common good, and for supporting of an estate, aswell as other Arts, Isaiah saith, that they also being abolished, the downfall of the jews approacheth upon them. The expositors expound that which is said in the last place diversly; word for word it is, He which understands low words, spoken between the teeth. Now because the pythonical spirits do give their answers by mumblings and low voices, some think that he should speak here of Enchantments. Others expound it better; who by the word Lachas understand secret counsels. But for as much as by this word, we may understand a grave oration as well as of things secret; I have not been afraid to translate it Orators. Notwithstanding if any had rather understand it of those men who are prudent and learned, who being unfit for oratory in public, do yet give counsel in secret, which also is a good thing; I do not say against it.  
To conclude, we are to observe this summary description of a well ordered estate. For first Isaiah hath placed corn and other things necessary for the maintenance of life in the forefront: secondly, force of war: thirdly, knowledge how to govern the people, and other parts of political government: in the fourth place the prophetical function & charge: and lastly handicrafts. The Lord beautifies the people with these helps whom he minds to keep safe and sound: and on the contrary, strips those of them whom he means to bring to ruin. Let us know them, that all things which we find profitable to maintain us in this life, flows unto us from the free favour of God. Whence it follows that we consider an other point; to wit, that we take diligent heed that we by our unthankfulness do not deprive ourselves of so excellent gifts of God.   
Vers. 4. And I will appoint children to be their Princes, and babes shall rule over them. 
TO the end the vengeance of God might be the more apparent, he now tells us how woeful and miserable this change should be, to wit, when the faithful & wise governors should be cut off; and that God should put dastards & mecoks in their stead. By Children we must not only understand them that are so in age; but also in understanding, and manners: such as are delicate and effeminate persons, who have no strength in them; neither are able to manage the sword that is put into their hand. He hath not opposed all the members one against an other: he thought it enough to show the mean by which a Commonwealth might soon be brought to ruin; namely, if so be that fools and ignorant ones do bear rule, who are as children, in whom there is no wisdom nor gravity to be found. We may therefore hold it for a sure principle, that he is unfit to govern a Commonwealth, that is not called thereunto of God, nor furnished with singular virtues: which thing Plato also did well perceive; for howsoever he were a profane man, 
Plato.  having no true knowledge of God, yet he well discerned that none was capable nor fit to sway public affairs, but he which was endued with divine virtues. And as the administration of Commonwealths is of God only; so also is it necessary that it be upheld by himself in every respect; and there remains no more to those whom the Lord governs not, but that they be like to children, yea that they be twice children, to wit, destitute of all counsel, and wisdom.  
Now the Lord exerciseth his vengeance two ways: for sometimes we think we have men of gravity and of experience in matters; but when they take it in hand, they stumble like blind beetles, and have no more skill and wisdom then little children; because the Lord deprives them of this singular virtue, with which before they were endued: and puts them out of bias, as if he had smitten them with a thunderclap. Sometimes also the Lord proceeds more slowly and takes away excellent personages for judgement, by little and little, and such as were fit for government: and transports the swaying of causes over to them which are not able to govern a family, no not a silly child. When these things come to pass, we may hold it for certain, that destruction and ruin is not far off.  
Moreover, we have to observe (as I touched not long since) that the estate of a Commonwealth well ordered, 
The estate of a commonwealth well ordered is an excellent gift of God.  is an excellent gift of God: seeing all the orders of judges, Senators, Soldiers, Captains, Teachers, and Handicrafts men, do all of them help one another by mutual community: and do knit themselves together for the common safety of the people. For seeing the Prophet threatens and denounceth that these things shall be abolished as a most heavy judgement of God, he sufficiently shows, that these are rare and excellent gifts, which are necessary for the conservation of the people.  
The office of Magistrates, Captains, 
1 Magistrates.  and Soldiers is here commended unto us then; as also the office of Teachers. Which we are well to note, against those frantic fellows, who strive to cut off from the world, the power of the sword; and all other good politic orders. Now the Prophet shows that these things are not taken away but when God is displeased. It follows thereupon then, that such folk who fight against such benefits of God, rejecting and quenching all that in them lies the same, are wicked ones and enemies to the public good. 
2 Ministers.  Also the Ministry of the word doth here receive his commendation, without which a Commonwealth cannot long endure. For where no prophesy is (as Solomon saith) there the people perish: Prou. 29.18. Moreover, handicrafts, tillage, 
3 Handicrafts men.  all occupations of what sort soever they be, as Carpenters, Labourers, and such like, which serve for the necessities and commodities of men, are here praised, as the ministers and servants of the Lord, and have the same end, as the others before mentioned; to wit, to preserve mankind. 
4 Soldiers. A lawful war, is nothing else but a manner of peace.  We may also say the same as touching them that profess the art military; for although a lawful war ought to be nothing else but a means of peace, yet notwithstanding, it is necessary sometimes to come to strokes: so as they who have the administration of the sword, do use it in defending themselves and theirs. War therefore must not be condemned in itself, because it is a means to conserve a Commonwealth. Eloquence also is a thing not to be despised: 
5 Rethoricians.  because there is often need of it, as well in public, as in private, fully and plainly to show a thing, and to make a truth clear and evident. For that also is reckoned amongst the gifts and special blessings of God, when a city aboundeth with prudent and eloquent personages, 
Psal. 128.5.  who can debate with the adversaries, in the gate, or in the place where need shall require to defend itself by counsel and reason.  
Now the sum of this place is, that when the Lord takes away his gifts from a people, and changeth their estate, 
Note.  be it any way howsoever, either by altering the form of government, or that good governors be taken away; the wrath of God is to be acknowledged, who takes away Kings in his wrath, as Hosea saith, and gives others in his anger: Hosea 13.11. We must not therefore attribute such changes to fortune, or to other causes.   
Vers. 5. The people shall be oppressed one of another, & every one by his neighbour: the children shall presume against the ancient, and the vile against the honourable. 
HE here describes an exceeding great perturbation which approached to fall upon the jews; all good order being broken and fallen to the ground, as it happens to all people as soon as good government is overthrown. We know how great the shameless malice of man's mind is where ambition carries every one away thereunto. Lastly, how furious the lusts of the flesh are, where there is no bridle to restrain them. And therefore it is no marvel if one do proudly lift up himself against another, that cruelty hath the swinge there; and that every one takes liberty to commit all manner of outrage, when justice is overthrown, and laid in the dust. If we wisely consider this, we shall esteem more highly of the blessings which God bestows upon us, when he maintains us in a tolerable and good estate, and suffers us not to be miserably wasted and scattered. Whence it appears, that those who spend and employ their wits to overthrow politic governments, are the open enemies of mankind: yea, they differ nothing at all from brute beasts.  
But this confusion which the Prophet here describes is most odious, to wit, that the child shall presume against the ancient, that the people of vile, and those of base condition, shall rise up against those that are honourable, and men of reputation. For there is nothing more strange then to see them shamefully entreated, who are worthy to be honoured. And yet notwithstanding these unseemly and odious examples happen, when the politic order is overthrown. Whereas I have translated the verb Niggsh. To endeavour, or to do their utmost, it was by constraint: for otherwise the meaning of the Prophet had been imperfect.   
Vers. 6. When every one shall take hold of his brother of the house of his father, and say, thou hast clothing: thou shalt be our Prince, and let this 
* Or, scattering.  fall be under thine hand. 
FOr as much as this sentence is of affinity with the former, and still continues to the words following, He shall swear; it is certain that the particle Ci. is taken as signifying a certain time. For the Prophet intending to set forth an extreme misery into which this people should fall, he saith, There shall be no man which will take the charge of government upon him, although he shall be entreated so to do. Surely ambition hath the swinge so for the most part amongst men, that the greater part do always thirst and long for headship (and that with envy) one over another, yea they aspire many times to get it with hazard of their lives: For even in all times we shall see that the greedy lust to reign and rule hath shaken the whole world: and there is not the meanest village in which some are not to be found who would be right glad to have power and authority given them to command the rest: so much is flesh and blood prone by nature to be covetous of honour. 
Things are come to a very low ebb, when men refuse to bear rule.  Whence we may perceive, that all things are brought to an extreme exigent, when such a dignity is not only contemned, but also rejected with a disdainful refusal. For the calamity is extreme, and past cure, when men begin to flee and avoid that which they were wont naturally to covet.  
But for the fuller amplification of the matter, the Prophet sets other circumstances before us; to wit, that the jews shall rather cast off all sense and feeling of mercy and humanity, then to take upon them the charge of government. If any should refuse to rule in a strange country, it may be it would not seem strange at all: but when we speak of the preserving of our brethren, it is too uncourteous a dealing to refuse so honourable a charge. It is a sign then of an extreme desperatenes, when he upon whose faithfulness his brethren do rest themselves, and whose aid and secure they wait for, and desire, rejects and casts all desire of rule and authority from him.  
And therefore also they have been wont to choose those for Princes who are rich; or at the least, it is very seldom that government is committed to any, but such as are of a competent sufficiency, lest their poverty should expose them to contempt and disdain, or else draw them to use unlawful shifts.  
This circumstance is also added, to wit, that although they be sufficient to bear the burden, yet they shall nor accept of it; as if he should say, that not the mean and base people shall refuse the place of government only, but even the greatest and best furnished also. Moreover, the verb, shall take, hath a great emphasis in it: for it is altogether as much in effect as to lay hands upon him, to arrest him: as if Isaiah had said, Those who shall seek a Prince, shall not proceed therein by allurements nor entreaties, but there shall be a multitude full of tumult, where they shall endeavour to lay hands upon some one or other by violence, and shall force him to take the charge of government upon him. And there is no less weight in the last circumstance when he adds, This scattering shall be under thy hand, that is to say, At the least if there be left in thee any spark of mercy or humanity, put forth that strength thou hast to help us in this our extreme misery. For when a troop of men are as a scattered flock, ask succour at the hands of one of their brethren, as at their pastor and shepherd, yea, pitifully bewailing their scattering, their hearts are harder than iron or flint, who will not then lend their helping hand for their help. Some translate, Let thy hand be under this scattering; to wit, to sustain it: as if there were therein some amplification in the Prophet's words.   
Vers. 7. In that day he shall swear, saying, I cannot be an helper: for there is no bread in mine house, nor clothing: therefore make me no Prince of the people. 
BY the word, To swear, he expresseth a vehement refusal, and a resolute denial. For often it falls out, that he, who in the beginning excused himself, and made show to be unable to do any thing, yet at the last being entreated, doth yield to that which is requested of him: but he who refuseth any thing, and that by way of an oath, gives them that have sought his help no hope, that he will ever fulfil their desires: for he hath resolved to continue his purpose. And it may be also that the particle, in that day, signifies as much as incontinently, that, is without pausing any thing at all, or making any longer consultation about the matter. But because it may also be taken to signify a time full of calamity, I do not gainsay this latter. There is no difficulty as touching the Prophet's meaning, only he purposed to say thus much in effect, that there shall be no refuge nor fit remedy to restore this woeful dissipation.  
Although the expositors do interpret this hebrew word chobes●h diversly, yet I agree willingly with them, who think it should be a similitude taken from Surgeons: because there is nothing more fitting thereunto. And it is all one as if some body being called to heal a sick man, he should answer, I am no Physician; or, the nature of the disease is so incurable, that it is impossible to heal it. The conjunction copulative Vaughan, which follows afterwards, is put to note out the cause of such a denial, as if he should say, I assure you I have no power to do it. His meaning is then, that the estate of this people shall be so desperate, that there shall not a man be found, who dares give order to redress their wants; no not when things shall be driven to a narrow pinch.   
Vers. 8. Doubtless jerusalem is fallen, and judah is fallen down, because their tongue and works, are against the Lord, to provoke the eyes of his glory. 
HEre the Prophet shows the cause of this ruin; lest it might seem that God were cruel in chastising his people thus sharply. Now it is as much as if he had said, This people do perish most justly, seeing they have so many ways hardened their hearts against the wrath of the Lord. And hereby he cuts off all complaints. For we know how audaciously the world rageth when it is chastised more than ordinarily it is wont to be. Now he saith, they were ready both in words and deeds, to commit all sorts of evils. He speaks also of the destruction of the city as of a thing presently acted; albeit the time past, may be taken for the time to come, as oftentimes it is.  
To provoke to wrath.] This manner of speech amplifies the fault: showing that of set purpose they meant to provoke the Lord. For the things that are done before our eyes do very much offend us, especially if they be displeasing unto us. Wicked men mock with God, as if they could beguile him. But because nothing can be hidden from him, be it never so secret, Isaiah reproacheth them that in his presence without blushing they overflowed in committing their wickednesses. The epithet glory, is also to be marked: for it is a sign of more than a furious brutishness, not to be touched with any fear or reverence, when the Majesty of God is present. Now God had wonderfully manifested his glory to the people of Israel, so as they ought to have been humbled in good ear-earnest, if they had had any drop of shame or modesty in them. Let the wicked than murmur against God as they will, and accuse him of cruelty, yet shall the cause of all their calamities be found in their own hands.   
Vers. 9 The trial of their countenance 
* Or, shall answer for them.  testifieth against them; yea, they declare their sins as Sodom, they hide them not. Woe be unto their souls: for they have rewarded evil unto themselves. 
BEcause the Prophet had to deal with hypocrites, that were shameless and impudent, who yet bragged that they were very holy men: he saith, that their very countenance testified against them, what they were, and that there was no need to go seek out witnesses a far off to bear witness against them to convince them of their wickedness. For he takes the word, to answer, to bear witness, or to confess. Howsoever than that they disguised their faces and their foreheads, so as they were able to deceive others, yet notwithstanding God constrains them to discover themselves, and to manifest themselves to be such as they were indeed: so as in despite of their teeth they bore the marks of their frauds and dissimulations in their faces.  
Others expound, that their wickednesses were so apparent that one might perceive the villainy which they would cover, as in a glass. But that which by and by follows confirms the first sense, when he saith they declared their sins as the Sodomites. By which words he signifies, that they so let lose the bridle to wickedness, that they bragged of their filthiness without blushing; as if it had been some excellent thing worthy of praise; first to have taken away all difference between honest●e and villainy, and then to give over themselves to all profane licentiousness. And therefore he compares them to the Sodomites, 
Gen. 18 20. & 19.5.  who were so far blinded with their voluptuousness that they cast themselves headlong with a blockish brutishness into all manner of lewdness. You see then what is meant by the testifying of their faces, whereof he hath spoken before, to wit, that they bore in their faces manifest tokens of impiety, which were more than sufficient to witness their guiltiness.  
Woe be unto them.] He here expresseth that which hath been said heretofore already: that all the cause of their evils remained in themselves: because they had provoked the Lord by their vices and naughtiness. And therefore they had no way to wind themselves out; and if they did, yet it should be but in vain, because the evil was so rooted in their bones; as if he should have said, Seek what pretext you can to colour your sins, yet you cannot accuse God, as if he should smite you wrongfully. Know then, that yourselves are the cause of it; and therefore give glory to God, and lay the whole blame upon your own heads.   
Vers. 10. Say ye, Surely it shall be well with the just: for they shall eat the fruits of their works. 
BEfore I set down the opinion of others, I will touch the true meaning of the words. Because it is an usual thing that the threatenings of such heavy vengeances of God have been wont to bring a marvelous bitter and sharp temptation to the faithful; and withal because there is seldom any such public calamities, but they are also wrapped up in the same with the wicked; for this cause the Prophet, as I take it, brings them back to the providence of God, which never so confounds things together, but that in the midst of such confusions he hath skill to discern between the evil and the good.  
But this place is diversly expounded. For some translate, Say to the just, because he is good, he shall eat the fruit of his hands: and after their opinion, we should gather this sense; I will and command that the godly be of good courage: for howsoever I do sharply punish the sins of the people, yet notwithstanding it shall go well with them. But this sense seems to me more agreeable, Say, that is, hold this for a sure principle. Because to say, is often taken in the Scriptures to think, and to have been persuaded: 
Psalm. 39.1.  as in David, I said, I will take heed to my ways: and infinite other such places. He commands not then that one should tell the just; but that every godly man should rather be persuaded of this truth in his own heart: namely, that his estate should be happy and blessed, howsoever it seemed miserable for the time present. And so I take the word Tou; for an happy and prosperous estate: as in the former verse he used the word Raah, which is of a contrary signification, & against which he now opposeth Tou. And thus I think that Raah should not be taken for woeful; but for a troublous estate.  
Also because word for word, it is, Say, Surely it shall be well with the just, it seems that the particle C● should either be affirmative, as in many other places: or rather superfluous. Although it be very likely, it should be put by way of confirmation, as if he had said, Surely it shall be well to the just, let all occasion of doubting therefore betaken away, and let it be held for certain, that his condition shall be most blessed and happy. Now forasmuch as this is hard to persuade any of, he adds, that he shall eat the fruit of his works, that is, he shall not be defrauded of the reward of his equity. Whereas others take To say, to admonish, and translate these words It shall be well, Admonish the just that he do well; I reject that exposition as being drawn too far off.   
Vers. 11. Woe be to the wicked, it shall be evil with him: for the reward of his hands shall be given him. 
HE opposeth this as a contrary member to the former: from whence it is easy to gather the Prophet's meaning: to wit, that his purpose was to comfort the good, and to terrify the wicked by setting forth the righteous judgement of God. For when any great calamity falls out, by which all are alike afflicted hand over head, we begin to call it into question whether the world be guided by the providence of God or no, or rather by the turning of the wheel of blind fortune. Thus the faithful fear to be wrapped up in the same ruin with the wicked. Others again think that it is all one whether a man be godly or wicked, seeing aswell the one as the other are alike afflicted with pestilence, war, famine, and other such corrections. And so from thence, this perverse imagination entereth in the mind of man, that there is no difference between the reward of the godly, and the ungodly. Amongst such an heap of dark cogitations, many by the temptation of the flesh, are solicited to despair. The Prophet therefore shows the upright judgement of God; to the end they might persevere in his fear; and might also know, that those shall not escape unpunished, who persuade themselves that he will not correct them, though they provoke him daily to wrath and indignation.  
Also he exhorts them to magnify and extol God's justice with high reverence: as if he should say, Do not think that this world is governed by chance: or that God strikes he cares not how, without keeping measure: but resolve yourselves assuredly that he will deal well with the just: for the Lord will give him that which he hath promised, and will not disappoint him of his hope. And on the other side, be you as verily persuaded that the condition of the wicked shall be most accursed: because he himself seeks his own woe, and therefore shall it fall upon his own pate. And herewithal the Prophet also reproves the blockishness of the people who felt not the judgement of God. For they suffered the punishment of their iniquities; and yet they hardenned themselves against the blows, as if they had been altogether senseless. Now there cannot a worse thing befall us then when we harden our hearts against corrections, and feel not the hand that smiteth us: when we perceive such a senselessness in us, surely than we are almost past hope of amendment.   
Vers. 12. Children are extortioners of my people: and women have rule over them: O my people, they that lead thee, cause thee to err, and destroy the way of thy paths. 
THe Prophet also reproves the folly and blockishness of this people who were stark blind, even at noon day. There is nothing which men bear more impatiently, then to endure the yoke to be laid upon their shoulders: neither do they very readily submit themselves to the government of any that have more power than themselves. We must needs say that such as obey delicate and effeminate persons, and suffer that such folk should oppress them, are become sottish, impotent, and faint hearted. Neither is it to be doubted also, but those who thus willingly did offer their shoulders like Asses to bear the burden, were smitten from heaven with a spirit of amazedness. I grant that those who are courageous aught to bear the rule of a tyrant: but Isaiah reproveth the jews, who for that they had obstinately shaken off the sweet yoke of God, were now ready to yield themselves under villainous and base subjection, & that with most servile conditions. They could not complain that they were constrained to it by force, seeing they obeyed them freely; to whom notwithstanding they needed not to have been subject unless they would. Whereby it appears that they were stricken with the hand of God, and daunted with fear, so as they had neither strength nor wit left in them.  
And it is even that same vengeance wherewith God had threatened the people with before by Moses. For as we said erewhile, the Prophets had still an eye to this general doctrine of Moses in all their Sermons. For how can it be that men having power to resist, should willingly put themselves into bondage (which notwithstanding they naturally flee) unless that God having deprived them of all counsel and understanding, should thus leave them to themselves to avenge himself by this means of their rebellions? Wherefore as oft as the like befalls any of us, let us not think it is come to pass by chance: no, let us on the contrary know, that when witless men, and more feeble than little children, shall have dominion over us, that the wrath of God hath then ceased upon us: unless peradventure we mean to be reproved by the Prophet, of a much greater blockishness.  
They that lead thee.] He goes on still with the same doctrine, to wit, that God is exceedingly angry with the jews, in that he hath let lose the bridle to the wicked to trouble all. From hence also we may conjecture, that the common people foolishly suffered themselves to be led hoodwinked by the Governors; so as they received their edicts and course of conversation as oracles. Now all the corruptions which reigned every where, came from thence. To the end that the contagion therefore should not spread further by the ignorance of the people, Isaiah cries to them that they should take heed of the governors themselves who were carrying them away headlong into destruction. Others expound; Those which make thee happy. But because the participle which he useth may be derived from the verb jashar, which signifies to govern, I had rather follow this interpretation, because me thinks it suits best with the scope of the text. I confess indeed that the false Prophets flattered the people: yet I see no reason why he should mention their flatteries in this place. But it agrees very well to the heads and leaders: namely that they were the cause of ruin. For as the Princes are ordained for the common safety, so also is there not a more dangerous plague, then when they be men of no value; ruling all things as they list. He saith then, that those which govern are the cause of the evil, and corrupt all; seeing they ought to correct others, & to show them the way by their examples.   

Vers. 13. The Lord standeth up to plead, yea, he standeth to judge the people.  
14. The Lord shall enter into judgement with the ancient of his people, and the Princes thereof: for ye have 
* Or, consumed.  eaten up the vineyard? the spoil of the poor is in your houses.  
Whilst impiety runs over the country with the rains in her neck, and that the Lord sends no succour from above, we either think that he is idle, or that he hath forgotten his charge. Therefore after he hath complained of the princes which did not their office, he adds now that the Lord will do his; and that he will not suffer such wicked ones to go unpunished. For there cannot be a greater offence, nor a thing that troubles our minds more, than when Magistrates in the open sight of all the people shall show all manner of lewd examples, and yet none must dare once to open his mouth: nay by your leave they must be soothed and flattered. Then we begin to ask where is the Lord become? from whom (by this over great licentiousness) the chiefest thing wherein his glory ought to shine, to wit, in good government, is taken away. Isaiah meets with this difficulty. As if he should say, Albeit I confess indeed that the common people are bad enough; yet because the Princes themselves are corrupt in the highest degree, yea so far as by their evil examples to defile the whole body of the common wealth; know ye, that God is gone up into his heavenly throne, as a just judge, who at the last will call them to account, and will give every one of them according to their works. And yet he exempts not the common people as if they were faultless; but to the end we might know the fountain whence all the evils proceeded, he chiefly applies himself to the Governors in particular, and threatens them with that punishment which they had deserved. He had set up a judgement seat for God before; from whence he should plead: now he tells them again that he shall come: but how? with the ancients. Now although it were not greatly from the purpose, that the Prophet should allude to those lawful assemblies, where the ancients are set with God, as being his lieutenants: yet notwithstanding I agree to the most received opinion: to wit, that God will even plead against the Ancients of his people. This place than answers to that of David; God sits in the assembly of gods: Psal. 82.2. In a word, his meaning is to say, Although the Princes have liberty now to do what they will without punishment, and that no man dares reprove their disordered appetites; yet know ye that there is a day coming wherein they shall feel that God hath authority above them, wherein also they shall render up an account to him of all their doings.  
No doubt but the judges of that time were very unwilling to hear such reprehensions: for they could not endure to be handled so sharply; neither did they think it was lawful so to do: because they would have all in their power; & would have their fantasies held for law, that all things which please them should be lawful for them; that every man should gloze and flatter them, by consenting to the things which they had wickedly done: they would be judged of none in their actions; no, they would not be subject to God himself. Being grown to this unruliness then, so as they could neither bear admonitions nor threatenings, the Prophet even summons them to appear before the judgement seat of God.  
We must note also, that they are called honourable Princes of the people; but it is in title only: for in respect of their great dignities they thought themselves exempt and discharged from all laws, as by some special privilege: and thought that howsoever profane Kings and Princes were indeed subject to the judgement of God; yet that they notwithstanding were exempt from it by means of their holiness. They persuaded themselves then that they had nothing to do with reprehensions, as being a matter needles to proceed against them by threats and terrors, as if they had been profane persons. And therefore the Prophet expressly telleth them, that the Lord will not only enter into judgement with the Princes in general; but with these proud hypocrites, to whom he had committed the charge of his people.  
And you have consumed up.] The similitude of the vine is very common, specially when mention is made of the children of Israel. And by this word the Prophet redoubles their fault, because they had dealt no more favourable with the people of God (whom he had loved with a singular affection) then if they had been some profane nation over which they had ruled. This pronoun you, also hath great vehemency in it: because he speaks even to the husbandmen themselves, who being set to dress the vine, did devour it like wild beasts. And therefore he greatly amplifies their cruelty in this behalf. For what a disloyalty was that to devour that which they should have conserved and kept? Now the Lord shows by this similitude, what a care he hath of his; and how affectionately he loves them: not only in regard that the Church is his vine and heritage; but also when he saith, that he will not suffer the disloyalty and wickedness of them that govern by tyranny.  
When he adds, that the spoils of the poor were in their houses, he names one particular, by which the other parts of their life might be known. Now the Prince's houses should rather have been as the Lord's house, in regard they supplied the place of God, which ought to have been holy to all. It was an extreme sacrilege then, when of a sacred place they made it a thievish den. Also this word poor, augments their fault. For it is the most barbarous cruelty of all others, to snatch from the poor and needy, who are not able to defend themselves, and therefore ought rather in deed to be succoured.   
Vers. 15. What have you to do that you beat my people to pieces, and grind the faces of the poor, saith the Lord, even the Lord of hosts? 
HE reckons up some particulars, by which it appears that the poor were proudly dealt withal by them; yea cruelly, and with all oppression and wrong. It was not needful that the Prophet should recite by piece-meal all things which were to be reproved in the Princes: because by this little, it sufficiently appears how unjust and tyrannical their government was. But where shall the poor find refuge, if not at the hands of the Magistrate, who ought to be the father of the country, and to be an help to miserable persons? Therefore he useth an interrogation with a kind of vehemency, What? as if he should say, What boldness is this? What barbarism and cruelty is it thus to abuse the wretched estate of the poor, and to spare them nothing at all? So also by the two similitudes, he sets forth their pride, joined with cruelty.  
Saith the Lord of hosts.] To the end this reprehension might have such authority among them as was meet, he sets the person of God before them: for here is a close opposition: as if he should say. You must not take these things as from the mouth of man, but it is God himself, who is the author of this accusation: it is he that pursues these injuries, who will also take vengeance of you for them in the end. And therefore because those who are set in any degree of honour do usually so overflow with pride, that they despise the words and admonitions of all men, he opposeth against the pride of such, the Majesty of God, to the end they may not be so conceited as to despise the sharp threatenings which he hath charged them with in good earnest. And yet let us remember that we take not this place as if the Prophet preached nothing but the mercy of God only. For having denounced vengeance in general to all, he toucheth the heads especially, to the end that neither the one nor the other might think to escape the hand of God. Wherefore he here useth the argument, which we call from the greater to the less: How can it be that the Lord should pardon the common people, seeing he must even punish the Princes, because they have destroyed the vine?   
Vers. 16. The Lord also saith, because the daughters of Zion are haughty, and walk with stretched out necks, and with wandering eyes, walking and mincing as they go, and making a tinkling with their feet. 
HEre follows another threatening against the ambition, dissolution, and pride of women. And in this the Prophet hath not followed any precise order, but reproves now one vice, than another, as the matter required: and then having finished his sermon, he comprehends a brief sum of it in few words, as he did in the first Chapter. He speaks then against sumptuous apparel, and superfluous ornaments, which were evident signs of vain ostentation. For where there is this excess in apparel and ornaments, there is always ambition joined with it: and so by consequence, many other vices for the most part, do go hand in hand with it. For, from whence comes the superfluity both of men and women, but from pride? First then he justly taxeth this vice as the wellspring of all the abuse, and shows it by the sign thereof, to wit, by their going; because the women walked with stretched out necks. Now as it is an evident sign of modesty to bow the head (as also profane authors do witness) so to lift it up too much, is a sign of arrogancy. And for a woman's head lifted up, what can it show else but pride? The Prophet therefore did wisely, in beginning at the fountain itself: for if he had begun at the outward signs; as at the garments, walking and such like things, they would have had their replies at hand, to wit, that their hearts were upright and innocent enough for all that: and that there was no such great necessity to cry so bitterly against them, and to summon them before the judgement seat of God for putting on a little brave or light apparel. To the end therefore that he may meet with their vain objections, he first discovers the inward disease, which shows itself every way in all the outward attire.  
That which he adds of wandering e●es, shows a shameless lust, which is oftenest seen and espied (as certain witnesses thereof) in the eyes: for bold and audacious eyes, are the true messengers of a dishonest heart. On the contrary, chaste women have their eyes steadfast and drawn in as it were, rather than roving and wandering abroad. Tinkling. This gesture suits well with an immodest and lascivious countenance. It is uncertain, whether the women had little bells to their pantofles, which tinckled as they went: or rather whether in keeping measure they carried their countenances as women dancers do, because the manner of attire is much changed since that time. Notwithstanding I willingly receive this exposition; that in going they made their steps to sound: for the very words do sufficiently show it.   

Vers. 17. Therefore shall the Lord make the heads of the daughters of Zion bald, and the Lord shall discover their secret parts.  
18. In that day shall the Lord take away the ornament of the slippers, and the calls, and the round tires.  
19 The sweet balls, and the bracelets, and the bonnets,  
20. The tires of the head, and the slops, and the head bands, and tablets, and the earings,  
21. The rings and the mufflers,  
22. The costly apparel and the veils, and the wimples, and the crisping pings,  
23. And the glasses and the fine linen, and the hoods, and the lawns.  
HEre is a coupling of things together, in stead of a particle that renders the cause. For he denounceth, that seeing they cannot be amended neither by gentle admonitions, nor by any words; that the Lord will proceed otherwise with them, because he will no more use sharpness and rigour of speech, but will come upon them in great displeasure and with his arm out strethed to take vengeance upon them. And therefore even as they had showed their rebellion from the head unto the feet, so he also gives them to understand, that the Lord will show the signs of his vengeance upon all the parts of their bodies. Wherefore he gins with the head, where the principal decking is; and afterwards descends to the other parts. Now we are to observe that the Prophet reproves not the excessive pomp of these women with this sharpness & vehemency without cause: for above all other vices, 
What vice is most predominate in women.  wherewith they are stained, they naturally burn with a fond desire to deck and trim themselves bravely. And although they are prone enough by nature to covetousness; yet will they spare no cost to make themselves fine: yea, they will pinch their bellies, and offer violence to nature itself, that they may have wherewith to attire themselves the more costly & sumptuously: so greatly are they corrupted with this vice, that it surmounts all others.  
Histories do show what uproars women have raised at Rome, 
Women made an uproar at Rome, because of a law made for restraint of fine apparel.  by reason of the law called Oppie, which was ordained concerning apparel, because one side would establish it, and the other part would have it abolished: so that there could be no conclusion made hereabout by any grave and moderate course, because of their riots. But we need not go so far to seek examples; for we may find infinite numbers almost throughout all nations; so as it is a vice too common in all ages.  
Now because we are always sharp witted to devise excuses to cover our excessive superfluities, therefore the Prophet points as it were with his finger at the fountain of all the mischief: to wit, this furious pride, before spoken of, wherewith women are carried away when they are to show themselves, and appear before others. For to the end, they may be the better seen and discerned they will shine with deckings of their garments, that so the eyes of every one may be drawn unto them. The Prophet then having touched the inward sore; he reckons up many particulars, that so he might bring the sottishness of women into the open view of all the world to receive disgrace. And therefore he makes a long catalogue; because none are more curious than a woman about this matter of piling up fashion upon fashion, and tyre upon tire. She will heap ornaments one upon another without number: and therefore it was not without cause that the ancients in times past called a woman's cabinet, 
A woman's cabinate called a world by the Ancients.  or chest, A world. For if all the pieces which are here mentioned, should be gathered together, and laid upon an heap, a man should find as many fashions as there are parts of the world. And therefore it seems the Prophet here rifles the chests of women to bring forth their paltry pack of jewels which were laid up therein; to the end that by how much the more they gloried in them, and took pleasure therein; by so much the more every one might be made the better acquainted with their follies. Therefore howsoever here be a long catalogue, yet is nothing superfluous; seeing thereby their insatiable lusts are the better discerned.  
As touching the particulars, I mean not to stand dilating upon every thing apart, seeing even the best learned of the Hebrews themselves are doubtful concerning some of them, neither can they make any true definition of the sundry forms of these ornaments. It is sufficient for us to know the sum of the words, and to understand the Prophet's drift; to wit, that he gathers together and reckons up all these apish toys, to the end the ambition and dissolution, with the great varieties thereof, might be so manifest; that there might no excuse be brought for defending of them. Also it were too great an impudency to affirm that whatsoever women devise in their foolish brain beyond the bounds of common honesty, should be counted and esteemed as necessary for covering the body. For how many things are they which he here recites, which are neither required for nature, necessity, nor for honesty? To what purpose serves these bracelets, earings, chains, and other jewels? whence it appears, that such a superfluous heap, could not be excused with any pretence whatsoever. It is therefore an immoderate superfluity which must either be repressed, or restrained; for that oft times they fall out to be whorish enticements, whereby to weaken the heart, and to inflame it with wanton lusts. No marvel therefore, if the Prophet be so earnest against this vice, and denounceth such fearful judgements against it.   
Vers. 24. And in stead of sweet savour, there shall be stink, and in stead of a girdle, a rent, and in stead of a dressing of the hair, baldness, and in stead of a stomacher, a girding of sackcloth, and burning in stead of beauty. 
IT is certain that this region abounded with sweet smells: and we need not doubt, but they were very inordinate in the use of them, as in other things. We see that even the nations very far off from the East, did not abstain from excess herein: for there was no cost nor long distance of places which could hinder them from it. How much more did the excess herein overflow then, think we, in the place where such things were in abundance? whereby doubtless one might see lust inflamed, and dissolutions augmented more and more. He signifieth then that they did many ways abuse these ointments and perfumes. For men are ingenious in pursuing their lusts, and yet can never be satisfied.  
In stead of a girdle, a rent.] Others translate, Ripping, or unloosing, that is to say; the Lord will ungird them. Now he meant to oppose two things greatly contrary one to another: to wit, that as the women walked being curiously girt and adorned, so they shall now walk torn and naked. He also opposeth to dressing of the hair baldness: because they did not wear their hear modestly, but in all dissoluteness. Also against a stomacher, a girding of sackcloth: Now whether it were a belt or some other kind of girdle, it is certain that the Prophet meant to decipher out some ornament which was in great estimation. Also he opposeth burning, to beauty: For delicate & brave women are afraid to go often into the sun, for fear of being sunburnt: and yet he saith notwithstanding that this shall happen unto them. In a word, as well men as women are here admonished how soberly they are to use all the gifts of God, as well in their diet, and apparel, as in all their other behaviour. For the Lord cannot away with excess, and it must needs be that he avenge himself upon it by sore and grievous punishments, when men will not be brought into order by light corrections.   

Vers. 25. Thy men also shall fall by the sword, and thy strength in the battle.  
26. Then shall her gates mourn and lament, and she being desolate shall sit upon the ground.  
NOw he turns his speech towards jerusalem, and to all the kingdom of judah. Having therefore showed, that the whole body is infected and corrupt, and that there is no part free from contagion, & hath not spared so much as the very women, he returns unto a general doctrine. Now ye know it were not convenient that there should be given to every woman many husbands. Besides, that which follows in the next place did not appertain to this people only. Now he sets before them the manner of their chastisement, in telling them that all the strength of the people shall be brought down by wars. And from thence follows the mourning of the gates, which he foretelles shall come to pass when these discomfitures shall fall out. We know that in that time they kept their assemblies in the gates. So then even as the gates did (as you would say) rejoice in the multitude of the Citizens: so they are said also to mourn when there should be such an horrible waist and consumption of them. Notwithstanding, I deny not but that he compares jerusalem to a desolate woman bewailing her widowhood. For it was the manner of those that mourned, to sit upon the ground: as also this people were addicted to many more ceremonies, than our manner of life will bear. The sum notwithstanding of his speech is, that the city shall remain without inhabitants.    

THE iv CHAPTER.  
Vers. 1. And in that day shall seven women take hold of one man, saying, We will eat our own bread, and we will wear our own garments: only let us be called by thy name, and take away our reproach. 
HE still follows the same matter; and no doubt but this Sermon was made together with the former. And therefore we must not separate this verse in any wise from it. By this circumstance he more fully expresseth what that ruin and destruction which he had before threatened against the jews, should be. For unless threatenings be redoubled against hypocrites, either they will play the deaf men, or else they will extenuate them in such sort, as the severity of God shall not touch them to the quick. He here shows then by the effect what horror of imminent destruction shall come upon them, to the end they should not promise an escaping from it at their pleasure: as if he should say, Think not that a little skirmish shall lessen your number in some part: but it is rather an extreme ruin which threatens you; so as there shall scarcely one husband be found for seven women. And hereunto appertains the word, shall take. It is a thing contrary to the modesty of a woman, to go and offer herself of her own accord to a man. Now the Prophet saith, that they shall not only do so: but that there shall be seven women, which shall lay hands upon a man to take hold of him; so small shall the number of men be.  
That which immediately follows doth yet amplify this extreme waist; when they say, We will eat our own bread, etc. For seeing it is the proper office of the husband to provide for his wife and family, the women do seek husbands with unequal and base conditions, when they discharge them of all care of getting their maintenance. There must needs be a very small number of men left then, when many women having cast off all shamefastness are not only constrained to content themselves with one husband, but do also agree to get their own living, and desire no more but that the husband will keep the faith of marriage with them.  
Let thy name be called upon us.] We may render it in another sense, Let us bear thy name. For when the woman comes into the family of the husband, she takes his name, and loseth her own: 
1. Cor. 11.3.  in as much as the husband is her head: and therefore her vail is a sign of her subjection. As Abimelech said to Sara, Abraham thy husband shall be the covering of thine head: Genes. 20.16. But if the woman marry not, she remaineth covered under the name of her family. Now it sufficiently appears by the 48. chapter of Genesis, that this is the true sense of this manner of speech: where jacob blessing his nephews, saith, Let my name, and the name of my fathers, Abraham and Isaac, be called upon them: that is to say, Let them be of our stock, & partakers of the covenant, & never shut out thereof, as it came to pass in Esau and Ishmael. 
Gen. 25.23. & 21.10. Cato and Martia.  The profane authors also speak after this manner: Martia desiring to return again to Cato, (as it is in the second book of Lucanus) saith, Give me only the bare title of marriage: let it be lawful to write upon my Tomb; Martia wife of Cato.  
Now they say, Take away our reproach: because it seems that they bear some reproach, when they find no husbands: not only in that it seemeth they are despised as unworthy, but because it was a singular blessing of God among the ancient people to have posterity: and therefore the Prophet saith, they shall not only have need with care to bethink them how to avoid this reproach; but shall use all possible persuasions to attain thereunto. Lastly, he signifies that the destruction shall be such, that almost all husbands shall die.   
Vers. 2. And in that day shall the bud of the Lord be beautiful and glorious, and the fruit of the earth shall be 
* Or, in excellency, and renown.  excellent and pleasant for them that are escaped of Israel. 
THis consolation is added in very good season, in regard that the faithful might have been utterly discomforted with the news of such an horrible waste, and might doubt in themselves how the covenant of God could stand fast in this so great a ruin of the people. For there is great difference between 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 ruin, that there shall be no dignity nor glory at all remaining in those that shall escape, no, not so much as a glimpse of any name. Isaiah therefore according to his custom, as also the rest of the Prophets, prevents the mischief in due time, and moderates the terror by adding this consolation, to the end that the faithful should assure themselves, that notwithstanding all these things, the Church shall be saved, and that by this means they should fortify their hearts in good hope. Even 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 up, even as a bud or sprig shooteth up in the field, which was undressed before. They do commonly expound this place of Christ: and so much the rather is this opinion received, as it seemeth to have 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 speaks not barely of this branch, but with addition, of honourable: as if it had been the meaning of the Prophet to speak of the Divinity of Christ. And after when the Prophet adds the fruit of the earth, they refer that to his human nature. But when we shall consider all things advisedly, I doubt not but he taketh the bud of the Lord, and the fruit of the earth, for an abundance of most ample and unwonted grace, which abundance shall recreate the affamished: for he speaks even as if the earth after a waste should be so barren and dry, that it should never 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 fruitfulness, as if seared and barren fields should bring forth grass beyond all hope.  
This manner of speech also is much used 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 righteousness shall look down from heaven, Psal. 85.12. Also hereafter in the 45. Chap. The earth shall open, and salvation shall fructify. It appears by the course of the text that this is the true meaning of the place: for Isaiah adds in the words following, that the deliverance of Israel, to wit, this handful yet remaining, which the Lord will save from this destruction, shall be the glory and beauty of this bud. Also the word Pheliath which they commonly turn Deliverance, is collective in this place as in many others. But yet there may be a double exposition, either that those which shall be delivered shall be a fruit of glory and a bud of honour: or that the graces of God shall bud amongst them. The first exposition likes me best, because it seems the Prophet adds the explication in the verse following, when he saith, That those which shall remain, shall be called holy. Questionless the Prophet's meaning is to say, that the glory of God shall appear clearly, when a new Church shall be borne, as if he should create a people of nothing.  
Those who draw and restrain this place unto the person of Christ, make themselves a scorn to the jews; as if for want of testimonies of scripture they should pull in places by the ears to serve their turn. For there are other places of scripture, by which we may more clearly prove that Christ is true God and man, so as it is no need to coin proofs thereof from hence. But yet I confess that the kingdom of Christ is here spoken of, upon which the restoration of the Church is grounded. Nevertheless, let us observe that this consolation is not sent to all indifferently, but only to the remnant which should be drawn out of death as it were by wonderful means. Again, lest the consolation might seem to bring but cold comfort if it had been only said that a small number should be delivered; he speaks of an exceeding glory, and excellent brightness, to the end the faithful might assure themselves that they should receive no hurt by this their diminishing, because the Church of God takes not her dignity from the multitude, but from purity, which is, when God shall gloriously and excellently beautify his faithful ones with the gifts of his Spirit. Whence we ought to gather a most profitable doctrine; namely, that howsoever the faithful 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 less show a proof of his excellent greatness amongst them, then if he were in the midst of many.   
Vers. 3. Then he that shall be left in Zion, and he that shall remain in jerusalem, shallbe called holy, and every one shall be written 
* Or, to life in jerusalem.  among the living in jerusalem. 
HE holds on his former speech still, showing, that when all the filth of the people shall be purged out, then that which remains shall be called holy. Whereas some think that those are called holy which shall be found written in the book of life, it seems to me an overstrict sense. We should rather read these two members a part: All those which shall be sound in Zion, shallbe holy; and all those which shall remain in jerusalem, shall be written in the book of life. And this repetition is very frequent, and much used among the Hebrues, namely, 
joel 2.32.  when the Prophet sets forth one benefit of God by many titles; as when it is said, There shallbe salvation in jerusalem, and remission of sins in Zion; both which are to be referred to one end: yet nevertheless the grace of God is the better manifested, when the cause of salvation is placed in the free pardon.  
There is the like reason in this place: for he saith, that the Church being washed from her filthiness, shall be clean; and that all those who have place in her shall be truly the elect of God. But yet it is certain that this appertains not to all the visible Church, in the which there are oftentimes many mingled, which only carry the name of the faithful, and yet have not any true mark of their profession: yea, these surmount the little flock in number for the most part, even as the chaff doth the good corn. And howsoever the Lord had cleansed them from the chaff in their exile in Babylon, as if he had taken the fan in his hand: yet we know that the Church was very far off from her right hew notwithstanding. But in regard that the image of this purity did then shine in some part, which truly appeared after the sheep were separate from the goats, Isaiah according to his accustomed manner, in speaking of these beginnings, comprehends the continual course of time even to the end, when God should fully accomplish that which he had then begun.  
We see the very same thing effected every day: for although the Church be not wholly purged from her spots by being exercised under the rod and correction, yet notwithstanding she recovers part of her purity when the spots are taken away. So then she susteines no loss by her afflictions, 
The Church sustains no loss 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 recovered unless you first purge the rotten and corrupt humours away which is in it. From hence we gather a very fruitful consolation, for we are wont to desire a multitude, and would by that judge 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 than of a multitude, might shine in the midst of us. But because our own glory carries us away, from thence it comes to pass that we more regard the number of men than the virtues of some few. We must also gather what the true glory of the Church is, for it then truly flourisheth, 
The true glory of the Church defined.  when the Saints have place in her: and although they be few and despised of the world, yet they nevertheless make the estate thereof flourishing and desirable. But because it will never be in this world that the Saints should occupy the place alone in the Church, 
Note.  we must patiently bear the mingling, and in the mean while hold it for a singular benefit as oft as it approacheth any thing nigh to this purity.  
We have said already, that by those which are written in the book of life, we must understand the elect of God, as if he should say, The profane multitude shall be cut off, who only have 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 book of life, then that all the people should perish. But although God have none other book but his eternal Counsel, by which he hath predestinated us to salvation, in adopting us for his children, yet this similitude agrees very well to our weakness, because our understanding can not otherwise comprehend how God should know his flock, in such wise as none of the elect should ever be deprived of eternal life. Seeing then that God hath his chosen written, the decree of adoption, by means whereof eternal felicity is assured unto them, is called the book of life. As touching the reprobate, although for a time it seems they be equal to the children of God, yet notwithstanding they are not enroled in this Catalogue, as we see how they are driven away when he gathers together, and puts his own apart. Now the accomplishment thereof shall not be, till the last day: notwithstanding unto God's children, because they are assured of their election, when they persevere constantly, while the reprobate fall to revolting, it is a great comfort in calamities, when being shaken with temptations, we continue steadfast in our vocation.   
Vers. 4. When the Lord shall wash the filthiness of the daughters of Zion, and purge the blood of jerusalem out of the midst thereof by the spirit of judgement, and by the spirit of burning. 
HE still goes on with the same doctrine: for in as much as we commonly think that the Church receives great hurt through the afflictions by which she is diminished, the Prophet insists more and more upon the contrary sentence. And now to beat back this error, he reasoneth by the contrary, to wit, that God rather washeth and purgeth out all the corruptions from his Church by means of afflictions. By blood, I understand not only murders, and such other notorious crimes, but all manner of filthiness and uncleanness whatsoever. Now there is a redoubling in this similitude, by which he repeats one and the same thing twice, because that which before he called filthiness in general, now he calls it blood in particular, as the flux of blood, or some such like thing. In sum, he shows the fruits which these corrections bring, to wit, that by them our filthiness is cleansed. For whilst ungodliness spreads itself hither and thither without punishment, than we grow as corrupt as others, for which cause it is necessary that the Lord should awaken us by admonitions, yea, as a good Physician, that he purge, lance, and sometimes that he sear, and burn.  
He takes judgement for purity, to wit, for the effect of judgement, when the things which were declining are set again in their first estate. He adds, 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 upon the spirit by the effects; now of judgement, now of burning As if he should say, The judgement of the spirit, and the burning of the spirit. As oft then as these manners of speech are met withal in the Scripture, to wit, The Lord will do these things by the spirit of truth, power, and righteousness, etc. we may turn this phrase of speech thus; In truth, in power, and in righteousness of the spirit. For the spirit of God, from whom both the beginning and end of the work of our salvation comes, works thus in us. From these epithets than we must observe what the principal effects of the spirit are: the Lord purgeth out our dross by his spirit, that he may amend and reform us. By the word judgement, he showeth what the chief virtue is in the restoration of the Church: to wit, when those good things which were confused & overthrown are restored, and set in their right order again. Burning also showeth the manner and way which the Lord useth to restore the Church to her first purity.   

Vers. 5. And the Lord shall create upon every 
* Or, habitation.  place of mount Zion, and upon the assemblies thereof, a cloud and smoke by day, and the shining of a flaming fire by night: for upon all the glory shall be a defence.  
6. And a covering shall be for a shadow in the day for the heat, and a place of refuge, and a covert, for the storm and for the rain.  
Upon every habitation.] As if he should say, There shall not be the least corner in the mountain of Zion, where the grace and favour of God shall not appear. I take habitation and assembly, for one and the same thing. For I take not Assembly for congregation, but for the place where men meet. Now to the end he might describe and set fo●th a full blessing, he alludes to that which Moses recites; namely, that when the Lord would deliver his people from the bondage of Egypt, he sent a pillar of a cloud by day, and a pillar of a fire by night, Exod. 13.21. It is an usual thing with the Prophets, that when they would set forth any excellent benefit, they then call to remembrance this most glorious work of God, to wit, The deliverance out of Egypt. Because than did the Lord wonderfully display the infinite treasures of his grace, to the end he might establish his Church; not omitting in that work any testimony of his bounty and goodness, that the felicity of his chosen people might be famous throughout the whole world. But above all things, this was most memorable, that they should be preserved by day, by the covering of a cloud from the annoyance of too much heat, and that the pillar of fire should go before them in the night, to the end they should not wander or go astray. The sum is this; that when God will gather home his Church from out of Babylon, that the manner of it shall be no less admirable, then that by which the people were in times past delivered out of Egypt. Not that they should be accompanied in the midst of their journey between Babylon and judea, with the cloud and the pillar of fire, as in the wilderness: but because he showed testimonies of his favour towards them by means no way less excellent than they. As if any should say at this day, The Lord will illuminate us by the light of his holy spirit; he will give cloven tongues, by which his Gospel shall be spread throughout the world: No man would take this literally, as if the Holy Ghost should be sent down from heaven in a visible form: but this miracle should be remembered only, to the end the faithful might learn to rest at this day upon the same power of God in the restoration of the Church, as the Apostles had experience of in their time. And withal, that by this manner of speech the Prophet mentioneth a continual succession of blessing; as if he should say, God will not stretch forth his hand to deliver you for a moment only, but even as he hath always assisted our fathers in the desert; so after he hath delivered you, he will defend you unto the end.  
That which he adds, upon All glory, depends upon that which he said before, to wit, that the bud which should again sprout forth, should be glorious. It is as much then as if he had said, Upon those which shall bear the signs and marks of their deliverance. It may be also that he alludes to that place of Exodus: where it is said, that the houses which the destroying Angel had marked, were not hurt: Exod. 12.23. For as then the sprinkling of the blood was a safekeeper of their salvation; so also Isaiah promiseth that the faithful shall be in safety, when God shall have marked them. And this aught to be diligently observed. For we are admonished, that we cannot otherwise be partakers of the grace of God, unless we bear his image, and that his glory do shine in us.  
And a covering] etc. Although the Prophet confirms that which we have touched already, to wit, that God will lead his chosen perpetually, until he have brought us to our wished end: yet notwithstanding we are admonished that the faithful shall be always subject to many troubles. For heat and cold, and other sharper evils then those do still fiercely pursue them: so as when they are delivered out of one danger, they fall again into another. But behold here a most sweet consolation, to wit, that against all storms, the only shadow of the Lord shall suffice us: because by it we shall be so covered, that nothing shall hurt us, or bring us the least damage. Although then that divers afflictions and troubles do environ us on all sides, yet the Lord promiseth that he will assist us: as it is spoken in the Psalm: The sun shall not smite thee by day, nor the Moon by night: Psalm. 121.6. For the Lord shall preserve thy going out, etc. It only remains that we follow our vocation, and discharge our duties faithfully. It befalls alike to faithful and unfaithful, to endure many troubles: but the wicked have no refuge nor covert under which they may shroud themselves; they must of necessity be overwhelmed. But the condition of the faithful is blessed. For although they be cumbered with heat and cold, yet they have a sure refuge under the protection of God. Only let us be mindful that that glory whereof we spoke before do shine in us: otherwise these things do nothing at all appertain unto us. But if we bear the mark of God, let us be assured that he will be our help as oft as any tempest shall fall upon us.    

THE V CHAPTER.  
Vers. 1. Now will I sing 
* Or, for.  to my beloved, a song of my beloved to his vineyard. My beloved had a vineyard in a 
* Heb. Son of the oil, or of the fat.  very fruitful hill. 
THe argument of this Chapter differs from the former. For the Prophet's purpose is to set forth the estate of the children of Israel as it then was: to the end every one might take knowledge of his faults, and that by this means, shame and displeasure in themselves for their sins might provoke them to come to true and earnest repentance: as also that hereby they might behold their miserable condition as in a glass. For otherwise they would have flattered themselves too much in their vices, and would not have borne any admonitions at all. It was needful therefore that their brutishness should be painted out before them as in lively colours. But to the end he might procure himself the greater authority he useth this preface: for they were wont to write excellent and memorable things in verse; to the end every one might have it in their mouth, that so there might remain a perpetual remembrance of them. 
Exod. 15.  According as we see that song which Moses wrote, Deut. 32. and many others after him who did the like; that as well in public as in private, one might hear all things sounded forth by such voices. For the doctrine is thereby more highly advanced, then if it should be taught only. For this cause Isaiah composed this song, that so the people might take a more clear view of their filthiness. Neither is it to be doubted, but these things were handled excellently, both for art and voice, as the custom is, we know, to compose verse with the most exquisite skill that may be.  
To my beloved.] It is certain that he meaneth God; as if he should say, I will make a song on God's behalf, by which he complains of the ingratitude of the people: because there was much more vehemency in it to bring God in speaking. But some may ask wherefore Isaiah calls him his beloved. Some do answer; it was because he was of the kindred of Christ. And the truth is indeed, that he descended from David: but this seems to be constrained. It shall be more plain and agreeable, if according to the sentence of S. john, we say, 
john 3.29.  that the Church is committed to the friend of the bridegroom: and that we put the Prophets in this number. For no doubt but this title is fitting for them, seeing the charge of the ancient people was committed unto them, to the end they might be maintained under their head. It is no marvel then, if they were jealous and displeased, when the people turned away their hearts from him. Isaiah then puts himself in the person of the bridegroom; and as one grieved and perplexed in regard of the Church committed to his charge, he complains that she hath broken the covenant of wedlock: 
1. Cor. 11.2.  and withal laments and bewails her disloyalty and ingratitude.  
And hereby we may see that it was not S. Paul alone who was jealous over 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 faithful to the Lord. And this title of Spouse ought to touch all the servants of God to the heart; and to quicken up their spirits. For what doth a man hold more dear unto him than his wife? Surely every honest man will prefer her before all treasures; and will more readily hazard his goods to other men's custody, than his wife. And therefore he must needs be esteemed very faithful to whose keeping a man will commit his best beloved. Now the Lord commits this trust to the Pastors and Ministers, and puts his Church which is as his dear wife into their hands. What wickedness were it then to betray her by our sloth and negligence? Whosoever is not inflamed with the care of her preservation, he cannot cover himself under any pretence whatsoever. Whereas in the second place, he adds the word Dodi, which he used before; although he changes the first syllable, yet notwithstanding it is of the same signification with the first. Be it then that some turn it; Uncle; others Cousin, I am rather of their opinion who take it by way of allusion. For we must give more liberty to Poets then to other writers. He hath then thus garnished these words, and come over them (as you would say) to the end that by the rhythm, and tuning of the verse, he might help their memory, and quicken their understandings.  
My beloved had a vine.] The similitude of the vine is much used in the Prophets: and there is no comparison more fitting his purpose then this. For he shows by it two ways how much the Lord esteems his Church. There is no possession that a man holds more dear to him then his vine: neither is there any thing that requires more daily and continual labour and di igence. The Lord than not only teacheth that we are as a precious heritage unto him; but would also have us take knowledge of the continual care and thought he takes for us. In the beginning of the song, the Prophet remembers the benefits which the Lord had bestowed upon his people the jews: then he shows how great the ingratitude of this people was: thirdly, the punishment and correction which will follow: lastly, he makes a catalogue of their sins: because men will not acknowledge their offences, but by main force.  
In a very fruitful.] In the entrance he shows that God had seated this people in a happy dwelling place, as if a man should plant a vine in a pleasant and fruitful hill. For by the word which he useth, I understand an high place, which is exalted above the plain: we commonly call it a hill. Whereas some refer it to jerusalem, as if he should describe the situation thereof, I think it to be far fetched and constrained. It seems to me rather, that the Prophet pursues his allegory. And because God had vouchsafed to take this people into his care and safeguard, he compares this grace to the planting of a vine. For vines are more easily planted in hills and high places, then in valleys. And as one saith, The vine loves the high hills, the West, and the side of a wood. He alluded then to the common custom of planting vines. Afterwards he follows the similitude, saying, that the seat of this place was not common as others were. For in calling it, The son of the oil, or of the fat, in his language; he means a fat and fruitful place. I approve not of their exposition who restrain it to the fruitfulness of judeah. For the Prophet meant to describe the happy and blessed estate of the people by this similitude.   
Vers. 2. And he hedged it, and gathered out the stones of it, and he planted it with the best plants, and he built a tower in the midst thereof, and made a winepress therein: then he looked that it should bring forth grapes: but it brought forth wild grapes. 
HE shows the continual 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 above all things watcheth upon his charge. Notwithstanding we are not here curiously to examine the text, word by word as many do; saying, That the Church was environed with hedges, to wit, with the protection of the holy Ghost; to the end it might be secured against all the assaults of the devil: that the press signifies the doctrine: and that the stones signify all troublesome errors. The Prophet's meaning, as I have showed, was more plain and simple; to wit, that God diligently performed the office of an husbandman, sparing neither pains nor cost. But in the mean while, the jews had great cause to consider in themselves with how many great and divers sorts of benefits the Lord had enriched them. When the Church at this day is set forth unto us under the similitude of a vine, we ought to refer these figurative speeches to the benefits of God, by which he assures us of his love towards us, and also of the care he hath for our salvation. It seems that in the word of planting, order should not be observed: for a man should rather plant first, and then close it with an hedge afterward. But thus I understand it, that he no sooner planted his vine, but he forthwith provided all things belonging unto it. And therefore he justly accuseth them of ingratitude and disloyalty, that they brought not forth fruit worthy the cost and pains bestowed upon them.  
And we are greatly to fear lest the Lord take not up the like complaint against us. For by how much the more the Lord shall have enriched us with greater benefits than they; so much the more abominable shall our unthankfulness be, if we abuse them. The Lord never beautifies and adorns his Church in vain; or that she should only make outward unprofitable shows; 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 certainly follow. Wherefore the remembrance of his benefits ought to move and prick us forward with all diligence to yield him thanks. Moreover, 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 precious account of God his benefits, as they are more rare and excellent; as being pledges of his particular love towards us. That he causeth the sun to shine as well upon the wicked as the good, and bestows all things necessary upon them for to feed and clothe them; these are common gifts. But how much more ought we to prize and esteem this covenant of grace, which he hath contracted with us? by means whereof he illuminates us by the light of his Gospel; which grace he only bestows upon his beloved. We are therefore above all things to weigh & consider of this care and diligence, which the Lord bestows, in working daily upon our minds, and in framing us to his own Image.  
Now he looked.] He here complains that the people who had been endued with so great excellency of gifts, were wickedly and unthankfully become degenerate; and accuseth them for contempt of the loving kindness of God. For he saith, that in stead of good grapes, this Vine brought forth sour and wild grapes. Now, we must not imagine that God (before whose eyes all things are naked) can be deceived of his hope, as a mortal man may be: for in the song of Moses he publisheth with a loud voice, what the perversity of this people would be, and that it was apparent to him even from the beginning. My beloved, saith he, will kick with the heel against me, after she shall become fat and lusty, Deut. 32.15. There is then no more uncertainty of hope in God, then of repentance: neither doth Isaiah subtly dispute here what God waited for in himself, but how the people ought to behave themselves, lest they receive so great favours in vain. And thus God commands that his Gospel should be published for the obedience of faith; not that he looks that all should yield their obedience thereunto; but because the unbelievers might be left without excuse by the only hearing of it. To conclude, there is nothing which should more provoke us to live holily and according to God, then when the Holy Ghost compares the obedience which we yield unto God, to sweet and pleasant fruit.   

Vers. 3. Now therefore O inhabitants of jerusalem, and men of judah, judge, I pray you, between me, and my Vineyard.  
4. What could I have done any more to my Vineyard, that I have not done unto it? Why have I looked that it should bring forth grapes, and it brought forth wild grapes?  
NOw he appoints even those to be judges of his cause, with whom he pleads: as men are wont to do in things so plain and apparent, that the adverse party can have no evasion. It is a sign then that God hath gotten the better end of the staff, when he permits those who are guilty, to show whether the matter be so or no. Now he first demands, What could be more desired of a husbandman or good householder then that which he did to his Vine. From thence he concludes, that they are utterly without excuse, in that he should be so wickedly defrauded of the fruits of his labours: although it seems in the second member, that he complains in himself that he waited for any pleasing or desirable fruit of so wicked a people. As it will often come to pass that we shall complain by ourselves, when the event of a thing doth not answer our hope: and we are sorry to have bestowed our labour and cost upon so unthankful persons, whose perversity should rather have kept back such benefits from them. And we will confess that we were indeed justly deceived, because we were too easy and light of belief. Yet notwithstanding, this sense will be more plain; to wit, seeing I have fully discharged my duty, and have done above all that could have been expected in husbanding my Vine, whence comes it that it yields me so evil recompense? and that in stead of the fruit which I looked for, it only brings forth bitter fruit?  
If any shall object now, that the remedy was in God his hand, if he had but only bowed the heart of the people; This is but a frivolous cavil to excuse them: for their consciences pricked them in such wise, that they could not escape by laying the fault upon an other. For although God do not pierce with efficacy into the hearts of men by his holy spirit, to make them teachable; yet shall it be in vain for any notwithstanding, to mutter that this was wanting unto them, seeing that their external vocation doth sufficiently cut off all pretext and show of ignorance. Also, God speaks not here of his power, but he denies that he was bound to do more for them then he did.   

Vers. 5. And now I will tell you what I will do to my Vineyard; I will take away the hedge thereof, and it shall be eaten up: I will break the wall thereof, and it shall be trodden down.  
6. And I will lay it waste: it shall not be cut, nor digged; but briers and thorns shall grow up: I will also command the clouds that they rain no rain upon it.  
BEcause he holds the jews as good as condemned persons by their own mouth, he by and by adds that he will be the avenger of the contempt of this grace, so as they shall not escape without punishment. For this reproach would not have been sufficient to have moved them, unless he had forthwith threatened than with correction. He gives them now to understand then, that so great wickedness whereby they have disloyally mocked him, shall not escape scotfree. Now the sum of the vengeance is, that they shall be deprived of the gifts which they had abused; not only when God shall withdraw himself from them, but also that they shall be laid open to the spoil of the enemies. In the mean while he shows how miserable their condition shall be, when he shall once cease to bestow his liberality upon them. Whence it follows, that it ought to be attributed to the singular goodness of God, that this Vine continued safe and sound till then: yea he admonisheth by how many sundry ways it was preserved; and also how many means 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 devoured of all that should pass by, whether men or beasts. After (saith he) that I shall take away my hedge, the beasts shall tread it under feet, and it shall be eaten up, and the robbers shall rob and spoil 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 briers and thorns shall grow up, which will choke the plants; yea, God will cause the very roots to whither away by withholding rain.  
Now we may perceive by this, with how many weapons God is furnished to revenge himself upon our ingratitude, when he shall see that we 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 behoves us simply to gather, that even as God daily bestows infinite blessings upon us, so we also give diligent heed, that by taking away now this, and afterward that, he avenge not himself upon our contempt of them. And as touching the government of the Church, by how much the more it hath need of many helps, so much the more shall she be subject to many chastisements, if she wickedly corrupt the things that God hath ordained for her salvation. And therefore it is no wonder if so many calamities threaten us at this day, with waist and destruction. 
Note.  For we ought to attribute all the ends that shall befall us (whether the decay of vision; or that the wicked have their swinge; or that wolves and foxes do creep into the Church) to our own unthankfulness: because we have not yielded such fruit as we should, but have been slothful and idle. Let us acknowledge the wrath of God then as oft as we are justly deprived of so many benefits as he doth willingly offer us.   
Vers. 7. Surely the vineyard of the Lord of hosts is the house of Israel, and the men of judah are his pleasant 
* Or, branches.  plant: and he looked for judgement, but behold oppression: for righteousness, but behold a crying. 
HItherto he hath spoken figuratively: now he sets down the drift of his song. Heretofore he hath only charged the jews with judgement: Now he shows that they are not only guilty, but also that he holds them as convicted persons. For they could not be ignorant of the benefits which they had received from God. Thou (saith the Psalmist) broughtest a vine out of Egypt, and having driven out the nations, diddest plant them in, Psalm. 80.9. Isaiah follows not all the parts of the similitude neither was it needful: It was sufficient to have showed the scope and drift of it. The whole people were the vine: the particular persons the branches: thus he first accuseth the whole body in general; and lastly every one in particular: so as none could exempt himself from this condemnation, as not having justly deserved the same before.  
It sufficiently appears wherefore the people is called a vine. Because God had chosen them, and made the covenant of grace and of eternal salvation 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 divers ways. For their adoption had not been sufficient, if the Lord had not wrought upon them and framed and enriched them with his graces from day to day. We ought at this day to be much urged with this doctrine. Christ affirms, that he is the vine, 
joh. 15.1.  and that being engrafted into him, the father will purge us, for as much as God vouchsafeth to perform the office of a husband man in this behalf, and carefully bestows all those things upon us which he (in reproach) saith he, bestowed upon the ancient people. Is it any marvel then if he be grievously offended, when he bestows his labour in vain, and without profit? From hence comes that threatening; 
joh. 15.2.  Every branch that bears not fruit in me, shall be hewn down and cast into the fire.  
He looked for judgement.] He gins plainly to show how wickedly the jews are degenerate, amongst whom all kind of violence and of injustice had place, having rejected all equity and righteousness. In the words, he useth a meeting together; which hath great elegancy: and although they sound almost one of them like another: yet they are of contrary signification. For Mischapt signifieth judgement: Mispach conspiracy, or oppression: Tsedaca justice: and Tseaca the cry and complaint of those which were oppressed by violence: which things were not wont to be heard, when every man had his due. Moreover he makes mention of two things which God requires principally of his people, as being indeed the true fruits of the fear of God. Although notwithstanding the service of God be first in order: yet it is not inconvenient that it should be described by the duties of the second Table. They are rightly convinced to have contemned God; because they exercised cruelty against men: for where inhumanity bears sway; there religion is quenched.  
Let us know that the same is now said unto us: for as this people was planted; so also have we been. We ought also to call to mind that which S. Paul saith, 
Rom. 11.24.  that we were but wild Olives, and they were the true and natural Olive. We than which were strangers are grafted into the true Olive, and are purged and adorned with a continual care of the Lord. But what fruits bring we forth? truly not only unprofitable, but also bitter. And therefore we are guilty of greater ingratitude, in regard that we are enriched and abound in benefits, much more excellent. And justly is this complaint commenced against us, seeing that violence and wrongs do reign every where. But because the general doctrine did not sufficiently prick their hearts; he describes two kinds particularly: to the end he might show them as with the finger how far off this people were from the fruit that a good vine should bring forth.   
Vers. 8. Woe be unto them that join house to house, and lay field to field, till there be no place, that ye may be placed by yourselves in the midst of the earth. 
NOw he reproves their insatiable avarice and covetousness; from whence frauds, injuries, and violences do commonly arise. For it is not a thing unlawful in itself to join one field to another, nor one house to another: but he aims at the heart; which by no means whatsoever can be satisfied, when it is once set on fire with desire of having. He describes the affection of those than which think they have never enough: neither are content, how rich soever they be. We may see that the covetous are possessed with such a greedy lusting, that they desire to have all to themselves alone; & think that that which others have, is their want, or is taken from them. 
Chrysostom.  And therefore chrysostom hath an elegant speech to this purpose: That the covetous would gladly take away the sun from the poor; if it were in their power. For they grudge their brethren, the very elements which yet are common, and would gladly swal owe them up: not to enjoy them; but because their lust deprives them of understanding in this behalf. In the mean while they consider not that themselves are not able to do any thing without the help of others, & that a man being alone by himself is unprofitable; they only cark and care how to gather much together; and therefore they devour all by their covetousness.  
He chargeth the covetous and proud with such a fury, that they would have all others cut off from the face of the earth, to the end themselves alone might have it in possession: and therefore there is neither end nor measure in their lust. What folly and madness is it to drive those from of the earth, whom God hath placed therein with us, and to whom he gives a dwelling place common with us? 
The covetous d●si●e to dwell alone. But a worse thing could not befall them, then to have their wish.  Questionless a worse thing could not befall them then to have their wish. Neither could they alone till the ground, reap, and perform other necessary duties of this life; nor yet could they administer things necessary to themselves. Also God hath so united men together; that one hath need of the help and industry of another: and there is no man, unless he be out of his wits, who will reject his brethren; as though they were hurtful or unprofitable. The proud also cannot enjoy their glory, if they should be left alone. How blind are they then who would chase and drive men away to reign by themselves.  
Now as touching the length and greatness of houses: the like is to be said of them; as was heretofore said of fields: because the ambition of those is also reproved, who desire to dwell in goodly palaces and spacious houses. It is not unlawful for him who hath a great family to have also a large house: but when men (puffed up with pride) will add to their houses without cause, only to be at more liberty, and that one alone takes up the dwelling places which would suffice a great many; than it is merely ambition and vain glory, which ought worthily to be reproved. For it is all one, as if having contemned others; they only should be lodged: and that their poor brethren were worthy of no more but the covering of the firmament; or that they ought to go seek out some other habitation.   
Vers. 9 This is in mine ears saith the Lord of hosts: 
* Or, if there be not many, etc.  surely many houses shall be desolate, even great and fair without inhabitant. 
SOmething must be here supplied; for his meaning is that the Lord is set down as the judge, having the knowledge of all these things. When the covetous rap and scrape their riches together, they are blinded by their lust, and think not that they must one day be called to an account. True it is that men are never so besotted, but they attribute some kind of judgement to God; but they flatter themselves in such wise, as that they think surely God regardeth not. So they acknowledge a judgement of God in general, but when it comes to the particular, there they lay the rains in the neck, and suppose they should not be kept so short. Also in this particle, if there be not, we see a form and manner of oath often used in the scripture. For to the end he might the more astonish them, he speaks doubtfully as it were by sentence broken off in the mid way. He might have expressed this threatening by a full sentence; but being imperfect, it holds the hearer more in suspense, and so it brings the greater fear with it. Moreover, by this manner of oath (half pronounced as we say) the Lord would teach us to accustom ourselves to modesty, to the end we take not liberty in using execrations.  
What is it then that he threateneth? That many houses shall be desolate. This is a just punishment, whereby the Lord corrects the covetousness and ambition of men, which would not be brought to consider their end, that they might have contented themselves with a little. As he, who derided the insatiable covetousness of Alexander, 
Alexander.  who because he understood by the philosophy of Anacharsis 
Anacharsis.  that there were many worlds, sighed in himself, 
unus pelle● juneni non sufficit orbis etc.  because with so much labour he had not yet conquered the government of one. A world (saith he) will not suffice Alexander, he is as discontented as if he were pinnd up in a very narrow room; or as if he were bounded within some certain Island; and yet when his time comes to be buried, he must content himself with a coffin. For it is death only which teacheth and constraineth us to confess how vain a thing the body of man is.  
We see every day examples thereof, and yet who is instructed by it? for the Lord showeth us in a glass how ridiculous the vanity of men is, who lay out an infinite mass of money to build palaces, which yet will one day be nests and dens for night-crows, owls, mice, and such like beasts. These things are daily before our eyes, and yet we take none of them to heart, to grow the wiser by them. There fall out so many and sudden changes, so many houses desolate, so many cities wasted and laid on heaps, lastly, so many other and so evident signs of God his judgements, and yet notwithstanding men can not be withdrawn nor weaned from this insatiable greediness of coveting. The Lord threateneth by the Prophet Amos, You have built you houses of hewn 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 assuaged.   
Vers. 10. For ten acres of vines shall yield one bath, and the seed of an omer shall yield an ephas. 
HE teacheth, that the like shall befall to the fields and vines, namely, that the covetous shall not enjoy their revenues which they desire, because their lust is insatiable; yea so as by their ravening they shall destroy the fruits of the earth, even as certain beasts do cause the buds of the vine, and ears of corn to burn and moulder away by their breath. The fields therefore shall be so barren, that they shall hardly yield again the tenth part of their seed. The vines also shall yield very little wine. A bath, is a certain measure of moist things, as josephus witnesseth; now it contains 72. english half pints, which measure is very little for ten acres, and principally in a fat soil. An omer, is a certain measure of dry things, and also contains (as the same Author saith) 31. bushels. Epha, is the tenth part thereof, whereby it appears that it contains a little more than three bushels. And yet notwithstanding in good ground one doth not only gather ten times as much, but thirty times more than was sown, and in ordinary ground much more than it received; when it comes otherwise to pass, no doubt it is a certain sign of the curse of God, who avengeth himself of the insatiable covetousness of men, and they notwithstanding lay the fault in the badness of the soil, as if that were the cause; but all in vain, because we shall not want overplus, if the Lord do not curse the earth for the covetousness of them that dwell in it. When they gather together, and heap up so carefully, what do they else but swallow up the benefits of God by their greediness? And though this vice be not seen in all, because they are not able; yet the affection thereof is not wanting, for the world was never more set on fire with this coveting. Is it any wonder then if it have experience of this punishment of God?   
Vers. 11. Woe unto them that rise up early to follow drunckenes, and to them that continue until the night, till the wine do inflame them. 
IT was not the Prophet's meaning to reckon up all the sins here which then reigned, but he only toucheth some particulars unto the which they were most addicted: and having handled the general doctrine, it was necessary to come to application; yea and to touch those things which were chiefest, because there would have been no end if he should have prosecuted them all, one after another. After that he hath reproved the vice of covetousness, he speaks against gurmandizing, which was then a very common sin among them; for he makes choice not only of such particular vices which were in one or two personages, but of such as reigned commonly every 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 said in Solomon, Woe to the people whose Princes eat in the morning, that is to say, who place their chief care in feeding their belly, and in enjoying their voluptuousness, Eccle. 10.16. now this is nothing else but to overturn the whole order of nature. For as David saith, Man ought to rise in the morning to go to his work, and to wait upon his business till the evening, Psal. 104.23. 
Men must not rise in the morning to be idle, but to labour.  But if he rise to do nothing but to take his pleasures, and to give himself to follow drunkenness, it is monstruous. He adds, that they continue till the evening. As if he should say, from morning to night, they continued in their drink, and were never weary in gouzelling in of wine. Now abundance and excess are joined together, because where all things abound, there men abuse them to excess and intemperancy.   
Vers. 12. And the harp and the viol, timbrill and pipe, and wine are in their feasts: but they regard not the work of the Lord, neither consider the work of his hands. 
HE adds Instruments with voluptuousness, by which, men given to gormandize, provoked their apppetit. It may be these Instruments were differing from ours, yet notwithstanding they appertained to Music, which Isaiah condemns not; for it is an art in no wise to be contemned; 
Music in itself not to be condemned.  but he painteth forth a people overflowing in all sorts of superfluity, and who gave themselves liberty to take all their delights: which sufficiently appears by that which follows, But they regard not. As if he should say, they so wallowed themselves in their delights, and were so gived to their pleasures, that it seemed they were begotten and brought up in them; never thinking wherefore God gave them things convenient. For men were not sent into the world to eat and drink, 
We are not put into this world to plunge ourselves in delights, but rather that we should study how to please God.  & to plunge themselves in dissolutions; but to obey God, and to serve him in reverence, to acknowledge his benefits, and to study how to please him in all things; but when they overflow in excess, dancing and singing, without any other drift then to pass their life in jollity, they are worse than brute beasts; for they consider not to what end God created them, neither how he governs the world by his providence, unto which mark all that we do in our life ought to tend.  
I think it enough that I have laid forth that sense which I take to be the most plain: because I cannot receive other men's acute interpretations: Among others, theirs who by the work of the Lord, understand the law. Neither am I purposed to recite every man's opinion. It sufficeth to hold that the Prophet lays this reproach upon such as gave themselves to surfeiting, so as they willingly became brutish; when they withdrew their minds from God, who was the author of life.   
Vers. 13. Therefore my people is gone into captivity, because they had no knowledge, and the glory thereof are men famished, and the multitude is dried up with thirst. 
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 mouths shut up: which in the end was the cause of their ruin. No, he rather sets himself against a gross and voluntary ignorance: as if he should say, They drew their destruction upon themselves by their own folly. The sense is then, that the people shall perish because they had despised instruction; whereas they might have been at their ease, if they would have believed good counsel. And therefore the Prophet expresely saith, My people: because they were separate from other nations by a singular privilege; to the end they being kept and guided under 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 laws so righteous, or to whom the gods come so near unto them, as the Lord thy God is near (at this day) unto thee? This shall be your wisdom and understanding in the sight of all the people to hear your God. Such profaneness therefore greatly aggravates the crime; that this people should be stark blind in the midst of so great light. And therefore this accusation, namely, That the people which God had taken into his charge should be without knowledge, was very grievous. For the law was every way sufficient for the direction of their whole life: seeing it is a shining light amidst the common darkness of this world. And therefore it was a monstrous thing that the people would not give themselves to walk in the way which was set before them, but rather wilfully cast themselves headlong into destruction. The Prophet now to their reproach tells them that they ought to impute all the calamities w●ich they endured, to their own default, because they refused to bend their ear to God, who would so faithfully have taught them.  
Whereas some expound the word Captivity by a metaphor, it seems too strict: because the Prophet here describes the punishment, wherewith God did smite this people in part, and wherewith he determined to smite them afterward: to the end he might plainly show that the people was miserable by reason of their sin; as if they had in a manner wished the curse of God to fall upon them. When the Prophet made this Sermon, there were some of the tribes gone into captivity already. Also the destructions of both kingdoms did approach. And therefore the Prophet speaks as if they had been all now presently in Babylon. Lastly, he adds another scourge, to wit, that not only the common people, but also the most excellent among them should be dried up with famine and want: wherein the vengeance of God would be the more apparent. For it was an horrible spectacle to see the rich and chief men in whom consisted the credit of the whole nation to wander up and down; dying for hunger. And yet God passed not measure in executing so rigorous a judgement upon them: because we must always have an eye to the root of their ignorance, to wit, that the jews were become wholly desperate, so as they obstinately rejected the light of the heavenly doctrine. Yea, they stopped their ears against the Lord, when he was ready to perform the office of a good master in teaching them. From hence we gather a very profitable doctrine: namely, that the fountain from whence all plagues do flow, is, because we cannot endure to be taught by the word of God. And that is the principal thing which the Prophet would have us to mark.  
But some may ask whether ignorance be the cause of all evils: Object. 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 follows that they sin wittingly; and not only of oversight. Ans. I answer that ignorance is sometime near, and sometime further of; that is, This man wants the means; and the other hath the means, as they say. Ignorance is said to be near, when men deceive themselves under some pretence; 
A simple ignorance: and affected ignorance.  and do wittingly blindfold themselves. That which is far off, is when men reject the principles whereby they ought to take direction for the rule of their life. For they ought to look directly unto God and his will. But when they despise it, they are rebellious and obstinate: yet notwithstanding such are ignorant, because they will not learn, but revolt from the foundation. And yet that ignorance excuseth them not, which they willingly embrace, in rejecting such a teacher. Wherefore this sentence remains sure, that the people are divers ways afflicted; because they knew not God, neither would suffer themselves to be taught by him.   
Vers. 14. Therefore hell hath enlarged 
* Or, his soul.  itself, and hath opened his mouth without measure, and their glory, and their multitude, and their pomp, and he that rejoiceth among them, shall descend into it. 
BY this verse the Prophet meant to press those with fear which were grown too secure, and were nothing moved with any threatening whatsoever. For although the captivity was an horrible thing, and the famine also; yet was the stubbornness and blockishness of this people so great, that they laid not these fearful signs of God his anger nigh their hearts in good earnest, as they ought to have done. And therefore Isaiah threatens some thing yet more fearful; to wit, that hell had opened his throat to devour 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 speaks not rashly, as of things clear 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 eyes, which they could not be brought to believe. Moreover, as in comparing hell, or the grave to an insatiable beast; so by the soul, he means the belly, whereinto the meat descends. The sum is, that the grave is as a large and deep gulf, which by the commandment of God, opens her throat to devour men adiugded to death. You see then that this prosopopei, or feigning of persons, hath much greater vehemency in it, then if he had said, that all were judged to die.  
The multitude.] He joineth the base and noble together, to the end none should flatter himself with hope of escape: as if he should say; death shall consume you, with all that you have, namely, pleasures, riches and pomp, together with all things else, wherein you place your confidence. This then is a confirmation of the former sentence. And this particle Therefore, Or, for this cause, is always to be observed. For the people imputed the cause of their calamities to fortune; or rather howsoever it were, they were hardened under the corrections of the Lord. Isaiah gives them to understand therefore that these things fell not out by hap hazard. Moreover, men are wont to quarrel with God, yea, they are so proud and shameless, that they fear not to make head against him. Therefore to the end this pride might be beaten down, he shows that the chastisements wherewith they are punished, are most just: and that they were wholly to blame themselves, for being every way so miserable.   
Vers. 15. And man shall be brought down, and man shall be humbled, even the eyes of the proud shall be humbled. 
THis is as it were in the shutting up of his speech; in which he shows to what end and issue these scourges would come unto: to wit, 
Chap. 2, 11.17.  that all should be humbled; and that the Lord only should be exalted. We have seen the like sentence heretofore, and have there declared the Prophet's meaning: to wit, the end why we are chastised of God. For adversities are so odious unto us, that for the most part we can conceive no good thing to proceed from them. When we hear of punishments, we have them in horror and detestation, because we consider not that the Lord is just. But the Prophets call us to another consideration, to wit, that whilst men sport themselves in their sins, they smother as it were the justice of God, which shineth not clearly, unless when he takes vengeance upon our iniquities. Behold indeed an excellent fruit, and such a one as is to be preferred before the salvation of all men. For we ought to let all things give place to the glory of God, which shineth no less in his justice then in his mercy.  
There is no cause then, why we should so much fear the rods of God wherewithal we are corrected: but ought rather in all humility to embrace whatsoever the Prophets pronounce against us. Although in this kind of speech the Prophet hath also touched the pride of the hypocrites to the quick; who ever become the more wicked when they escape still unpunished: as if he should say, do ye think it is possible that after God hath forborn you so long, yet at the last you should tread him under your feet? no, assure yourselves 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 think he meant 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 dignity. And I willingly receive this sense, because Aisch is derived from force; and Adam from earth. If any will expound it more simply, I leave him to his own judgement. Howsoever it be, the Prophet hath here comprehended all mortal men; as well great as small.   
Vers. 16. And the Lord of hosts shall be exalted in judgement, and the holy God shall be sanctified in justice. 
HE shows the manner of the excellency; or the formal cause, as they say, of this exaltation, whereof he spoke before: and it is as much as if he had said, That the Lord of hosts (whom the wicked do proudly tread under foot) shall be exalted, when he shall show himself the judge of the world. And thus he scorns the sottish confidence, wherewith the wicked were swollen. For if judgement and justice must have the upper hand; there ruin must needs follow: seeing their pride was nothing else but an overturning of the whole course of nature. Now we must diligently note, that it is no more possible for the wicked to remain always in an happy estate, then that God should suffer his glory to be abolished. Although judgement and justice do differ in nothing one from the other, yet the repetition is not superfluous. The vehemency also of the speech is further enlarged, when he adds in the second member, and the holy God shall be sanctified, to the end the wicked should not through a false imagination promise a lasting felicity by force, or without cause; which they cannot do, but that the holiness of God shall thereby be abolished. But seeing God is holy of his own nature, it must needs be that he must be sanctified. Whence it follows that ruin is prepared for the wicked, that so their obstinacy and rebellion may be brought under, because God can not deny himself.   
Vers. 17. Then shall the lambs feed after their manner, and the strangers shall eat the desolate places of the fat. 
SOme translate, The lambs shall feed according to their manner; others, according to their portion; but he means, according to their custom. This verse is diversly expounded: but we are to note in the first place, that it is the Prophet's meaning to give consolation to the faithful which were terrified by the hearing of such fearful judgements of God: for look how much the more a man is of a good and tender conscience, so much the more feels he the present hand of God, and the more nearly is he touched to the quick with his judgements: lastly, the fear and reverence of God causeth us to be touched in good earnest with whatsoever it be that is set before us in his name; wherefore they could not have been withheld from despair in hearing so terrible threatenings, unless this consolation had been added thereunto as a sweet sauce to give them occasion to relish and take a sweet taste in the mercy of God. And this is a thing much used in the Prophets, to wit, still to have an eye always to the faithful, to furnish them with comfort. Although then saith Isaiah it seems God is minded to destroy all this people, yet notwithstanding he will show himself a faithful shepherd toward his lambs, and will feed them as he was wont to do; mark that for one point.  
Also the meaning of the Prophet was to beat back the pride of the great ones, who in oppressing the faithful and simple by an unjust tyranny, boasted notwithstanding that they were the Church of God still; he tells them therefore that this their boasting is full of lying and vanity, thus to adorn themselves with the title of the flock or sheepfold of God, because they are goats, and not lambs; and therefore when they shall be cut off, God will still have means in his hand to feed his flock; but yet by the way, that the lambs shall never thrive, nor be in good plight, till they be separated and delivered from the goats.  
The desolate places.] The expositors do yet again vary upon this place also: but I think the true sense is, that after the children of God have been driven away for a time as banished men, they shall be restored to their right, and shall then recover that which was desert, or which was trampled and spoiled by the fat beasts; that is to say, by the proud and cruel which had spoiled them of their goods. By the deserts, he means the possessions which they had left, and which others had occupied, in as much as he hath regard to the custom which was then well known and commonly used amongst them, to wit, that if any possessed fields or houses, he had his hand (as it were) in such wise stretched forth upon 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 than had so left their inheritances, out of which they had been driven, that they had no hope ever to recover the same again; 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 here called the fat.   
Vers. 18. Woe unto them that draw iniquity with cords of vanity, and sin as with cartropes. 
Having inserted a brief consolation to assuage the sharpness of the punishments in regard of the faithful, he returns to the threatenings, and goes on to strike them thorough with these thundering speeches, which at the least might terrify them in some sort. By cords, he means nothing else but the allurements of sin, by which men suffer themselves to be deceived, and thereby to become hardened in their hearts in wickedness, because lightly they either contemn the judgements of God, or frame vain excuses; or else pretend they can do no otherwise; what vail then soever it be which they put before them, that the Prophet calleth cords. For as often as men are led away to sinning by the concupiscence of their flesh, in the beginning thereof they consult in themselves, and feel some bridle which restrains them, and which doubtless would hinder them from committing of evil, if that they were not overcaried by a contrary tempest, which shakes off and puts away all remorse of conscience. When any man is enticed or stirred up to evil, his conscience by a secret instinct asketh him, What dost thou? And sin never creepeth thus upon us, but we feel some remorse. And God hath thus in deed prevented men, to the end all should not give over themselves with an unbridled licentiousness to commit evil. Whence cometh it then that men are so obstinate in their naughtiness? To say the truth, they suffer themselves to be beguiled by allurements, and do so drench their minds with delighting themselves therein, that they despise the judgements of God, and all to pursue their own sins with greediness. They flatter themselves, in believing that which is sin, to be no sin; or else they mince them, making them less than they be; or, excuse themselves in them under one pretence or other. These are then the cords and wicked bands by which they draw iniquity to them. Whence it appears, that God did not threaten them in vain; for they not only sinned wittingly, but obstinately and rebelliously. To conclude, they so pulled and halled sin unto them, that they were left without excuse.   
Vers. 19 Which say, let him make speed: let him hasten his work that we may see it: and let the counsel of the holy one of Israel draw near, and come, that we may know it. 
HE notes out one particular, by which he shows how they drew sin unto them as with cart●opes. There is nothing so dangerous as to reject all thought of God his judgement, and not only that, but also to contemn whatsoever he saith as a fable. Isaiah meant therefore to express an extreme contempt, when as men having been forewarned of God his judgements, shall in scorn say, that they would gladly see them, and deride at them, as at some bugbear, which these words so full of contempt and presumption do evidently show: Let him come: let him hasten.  
Work here (by a kind of excellency) is taken for judgement. For it seems in deed that the Lord regards not when he defers to take vengeance upon the iniquities of the ungodly: but when he ariseth to give judgement, and to execute punishment, than his work appears, and is manifest in deed (as they say) because we perceive by the effects that the world is governed by his power and authority. Work then in this place is specially taken for judgement, because thereby it something appears unto us that God is not idle, but doth his office. Now the wicked speak of him in derision and scorn, and we have experience of this frowardness and obstinacy at this day more than is meet, and we must wage the like war against them which the Prophets did. The wicked think that God takes his ease in heaven, and cares not for men's matters, as certain epicures, who placed God his chiefest happiness in this, that he had nothing to do. And although they imagine that there is some God, yet they acknowledge him not in his judgement, but in the mean while they make good cheer, and never pine away themselves with such thoughts. Let the Prophets and Ministers cry, and that with open mouth, let them threaten and terrify us whilst they list, we will securely lie still, waiting till that which they threaten come to pass, and in the whilst we will make merry. Thus the Prophet recounts the speeches of the wicked, whereby they showed in what contempt and disdain they had his word, not only saying let his work come: but let it come quickly and let it draw near: for in regard it came not suddenly, they concluded, that whatsoever he executes not as soon 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 have continued alike; there is still one continual course of nature, and therefore it is but a mockery to look for a day of judgement after so many ages. In the mean while they provoke God and that of set purpose, to the end he should forthwith show his power. They add Counsel, to his work: as if they should say, how long will God deliberate upon it, ear he tell what he will do? let him rather show us 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 than the very profane heathen; because they despised that word whereby God had adopted them as a peculiar people unto himself.  
That we may know it.] See here manifest signs of infidelity. For the wicked will not acknowledge God, unless they presently feel him: neither will they believe his words. But if the holy Ghost by this mark brandeth them for abominable wicked ones, it behoveth us by a contrary mark to let our faith and godliness appear: to wit, that we rest in the bare and naked word of the Lord, although the event do not by and by show itself, seeing it is the property of faith to hold us 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 between the elect, and the reprobate: the elect rest simply upon the word of God, and yet in the mean while despise it not: but the wicked despise his word though he should speak a thousand times; and are importunate upon him still to see his works; and when judgement is threatened, they ask, where is it? and thus they can not endure that one should mention it unto them, unless it do by and by appear by effects. Where there is so little moderation, it follows that there is no faith, but rather a rebellious obstinacy, which turns a man out of the way, and estrangeth him more and more from God.   
Vers. 20. Woe unto them that speak good of evil, and evil of good; which put darkness for light, and light for darkness; that put bitter for sweet, and sweet for sour. 
ALthough many restrain this sentence to judges, yet if we observe the words a little more narrowly, it shall be easy to gather from the whole context, that this is a general sentence. For having before cried out against those who could not endure any admonitions, he still goes on with the same reprehension. Now it appears that such kind of people have always some pretence or other wherewithal to deceive themselves. And therefore they never cease to make replies as oft as their vices are set before them: but he expressly reproves the shameless impudency of those who of set purpose endeavoured to overthrow all difference between good and evil. And the letter Lamed placed before these two words evil, and good, shows the sense to be thus; namely, those that make evil of good, and of good evil: that is to say, who by craftiness full of vanity cover, excuse, and disguise wicked matters, minding by their subtleties to change the nature of every thing: but on the contrary by lies and slanders they overthrow that which is good. For whosoever hath the fear of God, he is withheld by conscience and shamefastness from excusing his sins, or enterprising to condemn that which is just and right. But they who are void of this fear, are also impudent to commend vices, and make no bones of it at all to condemn virtues, the which in whomsoever it be, is an evident sign of desperate wickedness.  
We may also apply this sentence to divers particulars. For if private persons are here accursed when they say, evil is good, and good evil: much more is it true of those, who are advanced into high place, and have public office; whose duty is to uphold and maintain all that is lawful and right. But he rebukes all such in general who flatter themselves in evil doing; and for hatred which they bear to virtue, condemn that which is done uprightly: yea, who to cover their filthiness, use cavilling shifts; and become altogether obdurate in themselves. The Prophet saith, that such folk do all one, as if they should turn light into darkness, and sweet into sower: For thus they show themselves to be possessed with a diabolical rage; when they so mingle and confound all principles of nature.   
Vers. 21. Woe unto them that are wise in their own eyes, and prudent in their own sight. 
HE goes on still in rebuking such as could not be reclaimed by any persuasion whatsoever, who shut the gate against all good counsel and holy admonitions which are made unto them. Lastly, he pronounceth a woe against all desperate contemners, who oppose and set the lusts of their flesh, or the perverse confidence of their own wisdom, against God his doctrine, and admonitions. And not only reproves those which are so puffed up with a false opinion of their wit, that they are ashamed to learn of others: but he also condemns all such in general, who being wise in their own conceit, refuse to hear God speaking, and to obey his holy counsels. This vice hath been too common in all times, and is to be seen at this day in many: who although they make conscience to reject all the doctrine of godliness openly, yet are so far off from any true teachableness and obedience, that they proudly reject whatsoever likes them not. They grant there ought to be some bridle to hold them in: but on the otherside, arrogancy so blinds them that they quickly murmur against God, when he shows them but the way wherein they should walk. And not content with that; but with furious indignation gnash their teeth when any reproveth that which they do. For where shall we find that man who renouncing all his own reason, will be ready to learn, from God his mouth only? Now there is not a more dangerous pestilence than this lying show of wisdom, seeing teachableness is the beginning of godliness; when renouncing our own wisdom, we go thither where God calls us. But this false persuasion, is not condemned only, for that it makes men disobedient to God, and so causeth their ruin: but also because it is intolerable in itself. 
1. Cor. 3.18.  For we must become fools, if we will be the disciples of God. It is also certain, that wheresoever this modesty and humility bears not sway, by means whereof men do voluntarily yield their obedience; there reigns a furious rebellion. In their own eyes, is as much as when we say in our French tongue, In their own opinion, or conceit.   
Vers. 22. Woe be to them which are mighty to drink wine, and to them that are strong to power in strong drink. 
Now the Prophet reproves another vice: to wit, drunkenness and intemperancy of life, whereof he had spoken before. And thus it is very likely this chapter was gathered out of divers sermons; and that the heads of them are summarily touched only. For in regard the Prophet saw no repentance, he was constrained to repeat & beat into their minds one and the same thing often. He returns then to the same reprehensions which he had touched before: and preacheth again against drunkenness, excess, covetousness and other corruptions. Whence we may gather, that when admonitions profit nothing, we ought to use the greater vehemency against the stubborn and unteachable. Neither truly are we to fear, lest this importunity should be wearisome; but often to repeat the reprehensions till they bow under them; or else till they show an incurable malice.  
He taunteth them pleasantly, telling them that they are lusty and strong to drink; because they spend and consume their strength in fight with the pot and glass. But what a brutishness is this, for a man being of a good constitution of body, to make show of his strength, in drinking excessively. Also because the figure Synecdoche is used of the Prophets in all the Scripture; he takes the special for the general, as if he should say, Woe to drunkenness, woe to intemperance, etc. But he hath of purpose set forth that which was the most shameful, that so he might make this vice generally abhorred and detested. For there is nothing more vile and base (as we have said) then for a man to prove his force, in devouring and swallowing in meats and drinks, and thus to wrestle against himself by cramming in as much meat as his belly will hold. Such men hold no rules of sobriety, neither do they know why God nourisheth them. We eat and drink to uphold the body, and not to overthrow it. We live to serve God, and to bestow our strength in the helping of our neighbours turn: but when men endeavour not to preserve their strength by these means, but rather overturn it by proving how much they can bear, it is certain they are become worse than brute beasts.   
Verse 23. Which justify the wicked for a reward, and take away the righteousness of the righteous from him. 
HE reproves a corruption which was then rise in judgement seats, and shows the cause why there was no justice kept in them, 
Exod. 23 8. Deut. 16.19.  to wit, for that gifts had place and were in account. For avarice blinds the eyes of the wise, and perverts all order of justice and right, yea eu●n in those who otherwise bear some good affection thereunto. Object. But some may object, that judgements are perverted by many other means then by presents only, seeing that hatred, friendship, love, and other sinister affections do very often blind the understanding. 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 advised in considering and correcting those vices which carry the chief swinge among the people, and above all to insist upon those which they see to be most in use by wicked custom.  
Now this corruption whereof mention is made in this place, is the most frequent of all others in judgement seats, and therefore the judges which would judge justly, aught to take diligent heed they avoid it. Neither must we give ear to those judges who deny that presents are given them to that end: or who say, that although they receive them, yet notwithstanding they will give upright judgement: 
Where gifts have place, there all love of justice must needs be corrupted.  for where gifts have place, there needs must all affection of equity and justice be corrupted, neither can it be possible that thine affection should not be most inclined to him of whom thou hast received thy reward. To conclude, let us give ear unto the Lord, who saith, that rewards blind the eyes of the wise, 
Deut. 16.19.  and pervert the words of the just, lest in doing otherwise we will seem to be wiser than God himself.   
Vers. 24. Therefore as the flame of fire devoureth the stubble, and as the chaff is consumed of the flame, so their root shall be as rottenness, and their bud shall rise up like dust, because they have cast off the law of the Lord of hosts, and contemned the word of the holy one of Israel. 
THat it might not seem he hath cried out so oft without cause, he shows again how great and horrible punishment is near to this people, and denounceth an extreme ruin against the obstinate, because they would not be brought into the way, but obstinately resisted against the heavenly doctrine: now he useth such figures as were fit to express his meaning and also such as touched them nearer to the quick, then if he had spoken plainly without them. He gins with a similitude, and forthwith ends with a metaphor, in attributing a root and bud to the people, as to a tree: for by these two words he comprehends whatsoever force was in the people; were it open, or hid: and saith, that all of it should perish. For even as when the root which gives strength unto the tree and sustaineth it gins once to rot, than the tree decayeth: so he threatens destruction to this people, and tells them that all their strength is wasted and consumed. But he shows not now, as heretofore, the particular kinds of wickednesses by which they had provoked the wrath of God. He only adds the general cause, to wit, the contempt of the law of God, because, as we all know, that is the fountain of all evils. He also amplifies the fault greatly, that in as much as the will of God was manifested unto 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 gave themselves the rains to all licentious liberty, which was all one, as if in rejecting a most loving father, they should give over themselves to be vassals and slaves to the devil. Add withal that he accuseth them of a general revolt, as if he should say, they were not rebellious against God in one kind only, but they wholly forsook the Lord as disloyal apostates. Moreover, that they did not only despise the word of God, but he complains of a thing more horrible, to wit, that the word was become abominable unto them, or, that they rejected it with a wicked despitefulness. If so be then that the contempt of the law of God be the wellspring, head, and perfection of all evils, there is nothing we are more to fear, then that Satan should so prevail as to turn us aside from the reverence of it. And if we be subject to some faults, yet let us suffer at the least that the medicine may be applied unto them; unless in rejecting thereof proudly and maliciously we mean to draw eternal perdition upon our own heads.   
Vers. 25. Therefore is the wrath of the Lord kindled against his people, and he hath stretched out his hand upon them, and hath smitten them that the mountains did tremble, and their carcases were torn in the midst of the streets: and for all this his wrath is not turned away, but his hand is stretched out still. 
IN this verse the Prophet repeats the former judgements whereof the jews had experience already; and shows, that they be not yet at an end, but that far worse punishments are prepared for them, unless they return into the right way. I confess 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 concerning the obstinate rebellion of this people: first, how God had already chastised their iniquities. Secondly, seeing there was no sign of repentance, that he hath yet other scourges ready to correct their wickednesses. Thirdly, he shows what these scourges are, and tells them that the Assyrians shall come as soon as the Lord shall but hold up his finger, yea that they shall come at his only hissing. 
As in verse the 26.  This is the Prophet's meaning. Whence we may gather, that as soon as a people hath escaped one calamity, they forget their chastisements, and never think more of the judgements of God: and although experience should also be the mistress of fools, yet they harden their hearts under the blows. Isaiah strikes at this senselessness, as if he should say, Have you so soon forgotten the calamities under which you groaned not long since? Whence came it that the dead bodie● were cast here and there, but because the Lord had stretched forth his hand upon you? And if God dealt with you as a judge, what is the cause that the wounds which do yet bleed, do not work a reverent fear in you to preserve you from heaping sin upon sin thus freshly again on all sides? And to this end doth he repeat the particle Therefore, wherein he yields a reason of his speech, as if he should say, These are not afflictions that come at adventure, but are manifest signs of God his displeasure. He also saith expressly, that God was angry with his people: for had not the jews fallen from their dignity, their condition had been more happy than that of all the nations of the world beside. When God therefore deals so sharply & severely with his chosen people, no doubt but they had grievously provoked him by their rebellions. And withal he refutes the false brag of the jews wherewith they were wont to advance and boast themselu●s, as if they forsooth aught to be exempt from all corrections, because they were the peculiar people of God. Also when he saith that the mountains trembled: by this comparison he expresseth the weight of the punishments under which they hardened themselves, to the end he might yet more sharply reprove their sens●lesnes, as being more bloekish than things without feeling if they felt not the wrath of God, and the horrible vengeance wherewith the kingdom of Israel had been chastised.  
And for all these things.] He threatens more heavy plagues to come, as hath been said. For although the wicked know they are corrected of the Lord, yet they think all is past, as soon as they have received but two or three blows. And therefore they wrap themselves up as it were in a vain confidence, as though the worst were passed, and that the powers of the Almighty were spent. This is the cause why he cries out, that the wrath of the Lord is not yet appeased: and that although they have suffered many calamities, yet notwithstanding he is furnished with variety of darts, from whence they were to look for infinite wounds.  
The Conjunction Copulative may be resolved into the disjunctive, as if he would say, Be sure that the hand of God is yet stretched out. Now he hath regard to that which he had said before, 
Verse 25.  namely, that the hand of God was lifted up. He saith now, that it is not pulled in, but that he will yet pursue and smite them with wounds, yea, yet more fearful and terrible. We ought to meditate upon these sentences diligently, to awaken such men who fear not to lie snorting, and that after they have been humbled and chastised of God.   
Vers. 26. And I will lift up a sign unto the Nations a far, and will hiss unto 
* Or, a people  them from the ends of the earth: and behold, 
* Or he.  they shall come hastily with speed. 
IN this, and in the verses following, he shows what punishment the Lord would inflict upon this people, to wit, that they shall be so spoiled by the Assyrians, as the Israelites their brethren had been a little before them, yea much more grievously: for howsoever the Assyrians in t●mes past had much wasted them, the kingdom of judah nevertheless was not yet brought to ruin. Add hereunto, that the destruction of the kingdom of Is●ael was as a looking-glass, wherein they might behold the wrath of God, and the just judgement which he had brought upon them: and yet no question but this prophesy seemed incredible to them of judea, although there were many good likelihoods of it, and all because the state was quiet; and they no sooner had the least show of truce, but they forthwith grew careless: therefore he saith, that this destruction should come from far, whereof they did not so much as dream. And thus he sounds the Alarm as if the enemies had been already at the gates. For he puts not these words from far, and from the ends of the earth, to put them in any hope, but rather of set purpose he thus speaks, so the end they should not judge of the wrath of God by things apparent to the eye.  
We are wont to esteem of dangers according to the outward appearance of things; when the enemies are far off, or that they be hindered by other impediments to molest us; we think we are safe. Thus the people slept, as they say, on both sides, no otherwise 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 up a sign, is a figurative kind of speech, because when the banner is displayed and the Captain gives the sign, than the soldiers are wont to arm themselves and to begin the fight.  
He shall hiss.] Although the change of the number be a thing much used in the Scripture, yet it is not without reason, I take it, that the Prophet of many nations makes but one people, for he shows that when God should assemble many peoples & join them to one body, that this shall be no confused multitude, but should be as an entire body, having one head which should rule and have the sovereignty over them. He rather used the word of hissing then some other that sounded more terribly, as of sounding the Trumpet, or such like; to show, that God had no need of any great noise to assemble the enemies together, and that it is no hard matter for him to be revenged on them which have offended when the time appointed is come, for he can finish all things by the least sign that may be.  
And behold he shall come.] He here yet further confirms that which I have noted, to wit, that the wrath of the Lord must not be esteemed according to outward objects: for although it seems that all things do promise peace, yet shall war come notwithstanding suddenly from thence whence we looked not for it: yea and although it may seem we be environed with friends round about us, yet shall God raise up enemies from the ends of the earth, which shall come easily upon us (all lets whatsoever to the contrary) as if a plain and smooth way were prepared for them. Which we ought to bear well in mind, lest we suffer ourselves to be blinded by some false trust and confidence.  
We are also to observe, that wars fall not out by chance, nor at men's appointments, but by the commandment of God, even as if he sounded the Trumpet to assemble the soldiers. Be it by war then, by famine, or pestilence that we are afflicted, let us know that all of them do proceed from the hand of God, because all things come at his voice, and readily obey him. And yet the Chaldeans had not this zeal of obeying God, for they were carried away with their covetous and insatiable lust and desire of dominion, or thought of some such like end, but God served himself of them to execute his judgements. And herein we clearly see an admirable witness of the power of God, which is not tied to the will of men, neither depends it upon their fantasies, but it is free for him to call whom he will to do him service, yea such as are utterly ignorant of it. And yet the wicked are not hereby excused when they are thus drawn against their purpose, because they serve not God freely, for they propound some other thing unto themselves, as cruelty, spoil and violence, and God by their cruelty correcteth the sins and offences of his people.   
Vers. 27. None shall faint nor fall among them: none shall slumber nor sleep, neither shall the girdle of his loins be loosed, nor the latchet of his shoes be broken. 
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 having enrolled his soldiers, should by and by give order to prepare the ways to bring in provision of victuals, and to administer all things necessary whatsoever. He shows then that they shall be ready and nimble, and that there shall be no impediment to cause them to prolong the time. He also shows their diligence, affirming, that none of them should so much as slumber. Now in these words, none shall slumber, nor sleep, the order is a little inverted: for he should rather have said, none shall sleep, nor slumber: because it is a less matter to slumber then to sleep. But this manner of speech must be thus resolved, They shall not slumber nor sleep: that is to say, they shall be so far off from sleeping, that they shall not slumber at all. We have the like phrase of speech in the 127. Psalm, He which keeps Israel shall neither slumber nor sleep. It is an hebraism then, which agrees neither to the Greek, nor Latin.   
Vers. 28. Whose arrows shall be sharp, and all his bows bend: his horse hooves shall be thought like flint, and his wheels like a whirlwind. 
HIs meaning is, that they shall be furnished with fit weapons. Now he retains the manner of fight used among the Assyrians and other Eastern people, who for the most part were accustomed to arm themselves with bows and arrows for war, as we see the Englishmen do at this day: but under these particulars he comprehends all sorts of weapons. But because the way was long, and the voyage difficult, the jews might happily think there would be many impediments to turn away the enterprise of the enemy, and that is the cause he saith, why the hooves of the horses should be like flint, so as they should neither faint nor be weary, but should easily come to judea. Hereunto appertains the other member, when he compares the wheel●● to a whirlwind: for the people of old time were wont to go to war with Chariots, and therefore he not only mentions horses, but also wheels. And all this is to be referred to this great haste and diligence which they should use, to wit, that the Lord should not be hindered by the long distance of the way to bring in deadly enemies against the jews to destroy them.   
Vers. 29 His roaring shall be as a Lion, and he shall roar like Lion's whelps: they shall roar, and lay hold of the pray: they shall take it away, and none shall deliver it. 
THis appertains to cruelty. He compares the Chaldeans to Lions, whose sight is fearful, and of nature cruel, as if he should say, They shall not be such men as are touched with any sense of pity, mercy, or humanity, but shall rather show themselves cruel, and like wild beasts. He also adds, that they shall be of such strength, as none shall dare to come near them to pluck the pray out of their teeth. Meaning thereby, that the jews shall be utterly unable to disappoint their assaults, because that for fear of their cruelty none shall adventure to approach unto them; for in regard that God would use them as his servants to punish the jews, it was requisite they should be furnished with a terrible power and majesty, that this sottish people might be made to understand at the last that they had not to do with men, but with God, 
Heb. 10.31.  into whose hands it is a terrible thing to fall.   
Vers. 30. And in that day they shall roar upon them, as the roaring of the sea: and if they look unto the earth, behold darkness, and sorrow, and the light shall be darkened in their sky. 
THe Prophet adds this, to let the jews understand that the Chaldeans should not come into the field at random, 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 seem like unto a deluge, by which all judea should be drowned. He also cuts off all hopes, in foretelling that there should be neither case nor end in these chastisements. The jews (saith he) shall look up and down to find means to escape, as men are wont to do in any great perplexity, but on which side soever they turn them, be it to heaven or to the earth, they shall find no ease from either of them, because miseries and calamities should utterly overwhelm them on all sides. This manner of speech is very common, yea even among the rude people, at such time as destruction and calamities do threaten on every side, when no issue or ease can be perceived. It is necessary then that it should far thus with us, when the Lord pursues us, to the end his high hand may always appear in our eyes; and that on which side soever we turn ourselves, we might behold the creatures armed against us for the execution of his judgements: for we may sometimes escape men's hands, but which way shall we be able to flee from the hand of God?    

THE VI CHAPTER.  
Vers. 1. In the year of the death of king Vzziah I saw also the Lord also sitting upon an high throne and lifted up, and 
* Or, with his lowe● parts he  the lower parts thereof filled the Temple. 
THey have been wont to begin the 6. Chapter here, but some think it is the beginning of this book; and therefore that the Prophecies of Isaiah were not well collected and gathered together, alleging this reason, that the Prophet refuseth to take upon him the office of teaching, which he would hot have done, if he had exercised it before: and that he seems altogether a novice, seeing he yet knew not his vocation. Moreover that here he declares how he had now seen the Lord, and not before. But I think these reasons are not of any value, as I have touched heretofore, and therewithal I answer, that it ought to seem 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 utterly 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 have given up the ghost. And it is very necessary that the children of God should be thus touched, when God letteth them perceive the signs of his presence, to the end they may be humbled and confounded in themselves. Add also, that God meant thus to fear the rebellious people in the person of his servant, and therefore it is no marvel if he excuse himself being so astonished with fear; as also in regard that he had not before felt the weight of his charge as now he did, after the majesty of God had thus evidently appeared unto him.  
But why was not this vision given him in the beginning? I answer, Quest. Ans. it was necessary in regard of the time, to confirm 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 commandment, not to pass the bounds of judea, but after Christ rose again, 
Mat. 10.5. john 20.22. Act. 2.3.  he establisheth them anew in a solemn manner. He breatheth on them, and tells them that they should receive the holy Ghost; and contents not himself therewith, but sending down the holy Ghost from heaven upon them in fiery tongues, he put an extraordinary power upon them. So according to the divers mutations which happened in times and kingdoms, it was necessary that Isaiah should be confirmed and approved again by a new vision: as well that he might be encouraged to constancy, and might with the more cheerfulness follow his vocation in time to come, as also that his ministry might be authorised among the jews by the authority of God. This reason to me seems sufficient why he had not this vision at the beginning, but had it rather sometime after he began to teach.  
Now that this book takes not his beginning here, it sufficiently appears by that we have seen in the former preface, which is much more clear and proper then this. And because all passage might be stopped by the desperate obstinacy of this people, it was necessary he should begin his speech with this vehemency here set down: as also because it is very likely that he had exercised the function of teaching a long time under king Vzzias, who was dead as I think before this prophesy was published. Lastly, the Prophet by these words signifies, that God appeared unto him after he had already begun to execute his office.  
Some by Death understand the Leprosy wherewith this king was smitten, 
2. King. 15.5  which was indeed a civil death, because the king was constrained to forsake the company of men, and to leave the government of the kingdom: but I had rather take death in his proper signification. Thus I think then, to wit, that Isaiah prophesied the former things from the time of Vzziah, at that time when he was strucken with Leprosy, and that Isaiah had this vision after his death, at that time when jothan should succeed him. For we know how the change of kings do bring divers stirs and hurly burlies, so as it is no wonder if Isaiah were confirmed again in his calling. Also the prophesy itself which follows will declare sufficiently that he had preached sometime before he had seen the Lord. For the blinding of the people is here spoken of, whereof the Prophet had such experience, that their stubbornness might have caused him to have given over that which he had begun, seeing he lost all his labour. The Lord than confirms him by this vision, to the end all discouragements being set apart, he should manfully continue to do his duty, and go on with that which he had begun by the commandment of the Lord.  
Object. I saw the Lord.] Some ask how Isaiah could see the Lord, who is a spirit, and therefore can not be seen with corporal eyes: and also because the understandings of men are not able to mount up to his infinite greatness, how it can be that he should comprehend him under a visible form? Ans. But we must note, that as oft as God showed himself to the fathers he never appeared unto them in his whole essence, but as men were able to comprehend him, according to their capacity. For it is not inconvenient (albeit men creep here as it were upon the earth, or at the least are very low beneath the heavens) that God should descend down unto them, so as the beams of his glory should appear unto them as in a glass. Such a form than was represented before Isaiah, whereby he tasted and saw the incomprehensible majesty of God as far as his weakness could bear. And therefore he attributes a seat, a garment, and a bodily sight unto him. Whence we may gather a very profitable doctrine, to wit, that as oft as God shows any sign of his presence, we are to know for certain that he is present by us: for he deceives not in giving vain representations, as men wickedly disfigure him by their foolish inventions. Because this representation than was a true testimony of God his presence, Isaiah rightly affirms that he saw him. As when it is said that john saw the holy Ghost in the likeness of a Dove, 
Matth. 3.1.6  the name of the spirit is transferred to the sign, because he should not doubt but it was the holy Ghost which rested upon Christ.  
Object. It is demanded in the second place who this Lord should be. S. john in the twelfth of his Gospel teacheth and that truly, Ans. that it was Christ, because God never showed himself to the fathers but in his eternal Word, and only Son. And yet some notwithstanding do restrain this amiss to the person of Christ in my judgement, seeing the Prophet gives him indefinitely the name of God. The name Adonai, which seems best to appertain to Christ, favours their opinion nothing at all, for it is often attributed unto 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 invisible God from everlasting.  
Sitting upon a seat.] He could not have better described the majesty of God in regard of the circumstance of the place then under the person of a judge, to the end his majesty might the better awaken the jews, and we shall see hereafter the horrible judgement which the Lord pronounceth from his seat. But to the end we think not the Prophet should invent how he could paint out God, we must note that he faithfully represents the same shape and form which was exhibited and showed unto him. Object. Now some may doubt whether the Prophet was brought into the Temple, or whither these visions were revealed unto him sleeping. Ans. Although they are wont to bring many reasons for the one or the other exposition, which leaves it in suspense, notwithstanding the most probable conjecture is, that although he were out of the Temple, in the house, or in the fields, yet that this vision might be given him as to the rest of the Prophets.  
And with his lower parts.] Almost all the expositors do understand this of the fringes of the garment; although it may be referred to the verges of the judgement seat: so as his meaning is to show that the greatness of God was such, that it spread itself throughout all the parts of the Temple. He also means to attribute a more excellent and glorious form unto God, then to any human creature whatsoever. And that he thus appeared in the Temple, it doth yet add greater authority to the vision, because he had promised his presence to his people there, and there the people waited for answers, according as Solomon had expressly 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 (upon whom they called daily, and upon whom in a vain confidence they were puffed up) this vision was showed to the Prophet in the Temple. Now this must needs obtain great credit among them, when it was preached aloud that this was no word of any mortal man, but a divine oracle coming down from God, whose name they had wont boldly to usurp as oft as they would attribute unto themselves any great matter. For this indeed was a very sharp and an odious prophesy, and therefore had the greater need of sound confirmation. And it is also a thing usual among the Prophets of God, namely, that he spoke unto them from his Temple and from his Sanctuary.   
Vers. 2. The Seraphims stood upon it, every one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. 
Having testified that God had appeared unto him full of majesty and glory; he adds that the Angels were about him, which he calls Seraphims, in regard of their fervency. Now although the etymology of this word is well enough known, yet divers reasons are brought on both sides. Some affirm they are called Seraphims, because they burn with the love of God: others, because they are swift as fire: others, because of their brightness. Howsoever it be, the incomprehensible majesty of God is set forth unto us in this description, as by the sun beams, to the end in them we might learn to consider and adore so admirable and excellent a glory. Many think there were two Seraphims, 
Exod. 25.  even as there were two Cherubims, which compassed the Ark. I willingly receive this opinion, and yet I dare not affirm any thing, where the scripture is silent. Now in regard it is an usual thing in the scripture to appropriate the descriptions which are made of God, to the signs, the use whereof was ordinary, and the knowledge thereof familiar among the faithful; it may be the Prophet saw such a figure. In the mean while I so continue to hold this as a probable conjecture, that yet notwithstanding I hinder not any to receive a contrary 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, contained some mystery, which the Lord would not have wholly hidden. The two by which the Angels fly, signify nothing else but their readiness and nimbleness to execute the commandments of God. And seeing the analogy of this thing is certain and evident, I hope those which are not contentious will easily agree thereunto. The other two wherewith they covered their faces, sufficiently show, that the Angels themselves can not bear the brightness of God's majesty; yea, that they are dazzled with his look, even as we are when we behold the sun in his brightness. And if the Angels can not bear the majesty of God, how great shall the rashness of men be if they strive to attain thereunto? Let us learn then to inquire no further of God than is lawful and expedient, in such wise as our knowledge may soberly and modestly taste that which yet is very far off from our capacity. Yet notwithstanding the Angels do not so cover their faces as that they should utterly deprive themselves of any sight of God, for they fly not at random. So we also may behold God, but yet so far forth as the weakness of our understanding can endure. There is a little more difficulty as touching the other two wings. For some think they have their feet covered, lest they should touch the earth, and so get some soil from thence, as we ourselves and others have been wont to do. For even as in walking we gather dust & filth, so whilst we remain upon the earth we are infected, as with touching some contagious thing. Whence we may learn, that the faithful shall have no acquaintance with the Angels, unless they fly aloft, being no longer glued to the earth. This is the exposition which some bring. But I am rather of their opinion who think these wings had a contrary use to those which were above rehearsed: for even as they covered their faces with wings above, lest they should be overwhelmed with the exceeding brightness of God; so had they wings beneath, to cover themselves from our sight. Now if it be so that we can not behold so small beams of the brightness of God which glimmereth in the Angels but we be by and by dazzled; how can we behold that most excellent and bright majesty of God which is able to swallow up a● our reason? Let men learn then that they are far remote from the perfect knowledge of God, seeing they are unable to attain● so far as to the Angels. This exposition I take to be the best, and yet I reject not the first.   
Vers. 3. And one cried to another, and said, Holy, holy, holy, is the Lord of hosts: the whole world is full of his glory. 
IT was necessary all these things should be represented to the Prophet in a vision, to the end that not only the people but even Isay himself should be the more moved. For there was no less need in regard of him, then of all the people, seeing he was to sustain very hard and difficult assaults; neither could he have boldly denounced these things, unless he had been first confirmed. The people also being admonished by this vision how exceeding great and fearful the majesty of God wa●, who pronounced this sentence against them, should be terrified therewith in good earnest. This God (at whose only look● the Angels themselves tremble, and whos● praises they continually sound forth with full voice; lastly, whom they serve and obey) came forth upon his throne: but men whom he had vouchsafed to adopt for his children, proudly with obstinacy resisted him. Now when we hear that the Angels are continually busied in sounding forth God's glory, let us know that their example is set before us for our imitation. 
To be occupied in celebrating Gods praises, is the highest service we can do him.  For it is the highest service we can do unto him to be occupied in celebrating his praises. In as much then as he herein makes us companions with his Angels, it is to the end that whilst we wander here below, we should notwithstanding be conjoined and made like to the heavenly inhabitants. Lastly, to the end the harmony between us and the Angels may be perfect in all points, it behoves that the praises of God do not only sound upon our tongues, but that all the actions of our life be referred thereunto; which we shall then do when we endeavour to do all things therein to the glory of God. The Ancients have used this testimony against the Arians when they would prove the three persons in the one essence of God. 
Holy, Holy, Holy.  I mislike not their judgement, although if I should have to deal with heretics, I had rather use stronger arguments, for they triumph and become the more hardened when we contend against them with such places as are not sufficiently plain and evident, as here they might readily answer, that by the number of Three in this place was showed a perfection (as in many other places of the scripture beside.) Although I doubt not but the Angels do here set forth one God in three persons (and to say the truth, we can not magnify 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 use more solid testimonies, to the end that whilst we go about to prove the chief article of our faith, we expose not ourselves to the scoffs of heretics. So then by this repetition there should be rather showed an unweariable continuance of praising, as if the Prophet had said, The Angels never ceased their melody in singing the praises of God: as indeed his Holiness ministereth to us infinite matter thereof.  
The whole world is full. Word for word it is, The fullness of whole earth: which we may refer as well to the fruits, living 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 divers furnitures which are in it, we may see the glory of God to shine, because they are so many testimonies of his fatherly love towards us. Notwithstanding the most simple and natural sense is, that the glory of God fills the whole world, and is spread abroad throughout all the quarters of the earth. And in mine opinion there is here a close opposition, by which he beats back the foolish overweening of the jews, who imagined the glory of God was showed no where else but upon them, as if they meant to shut it up in their Temple. Now Isaiah shows that it is so far off from being shut up within so narrow bounds, that it fi●●es the whole earth. And this agrees to the prophesy which will afterwards follow touching the blinding of the jews, for thereby he hath given entrance for the Gentiles into the Church of God, in regard they supplied the empty and forsaken place of the jews.   
Vers. 4. And the lintels of the door cheeks moved at the voice of him that cried, and the house was filled with smoke. 
THis noise of the posts sufficiently shows that it was no voice of man which the Prophet heard; for there is no mortal man that is able to make the posts and threshold of an house to shake with his voice. Now the Lord meant not only to confirm his voice to the Prophet, but to men also, and that for ever, that so it might be known throughout all ages. Let us know then that the voice of God is confirmed to us 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 moved therewith, what ought we to do; we, I say, which feel, smell, taste, and only understand it, to the end we should holily and reverently obey his holy word?  
The house was filled with smoke.] This was a common and an ordinary sign which the Lord used among the ancient people: for as soon as Moses entered into the Tabernacle we read that the smoke was spread, 
Exod. 33.6.9.  so as the people could neither see Moses nor the Tabernacle. The smoke than which Isaiah describes was no new thing; but God according to his accustomed manner meant thereby to testify that he would manifest his power in executing judgement upon this people.  
But some may ask why the Lord would manifest his presence by this sign rather than by an other? Quest. Ans. A twofold answer may be given to this question. First, because the Lord hath always been bend to repress the boldness of men, to the end they should not inquire further into his Majesty then was meet, being always prone (even all of us) to be prying overmalepertly and rashly in this regard. We would pierce above the clouds and search into the very secrets of God's counsel, and in the mean while neglect that which is before our feet. From thence ariseth this labyrinth of errors, in which after the spirits of men are enwrapped, they forthwith fall to serve false gods: for men no sooner give leave unto themselves to forge what they list of God in their fantasy, but they by and by therewithal 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 weakness. And yet he would not have them to be either blind, or besotted with the blockishness and error of the Papists, who at this day cover ignorance under the name of simplicity: but he forbids to search or pry further into the heavenvly mysteries then that which is manifested unto us by himself in his word: for that (as S. Augustine 
Augustine.  saith) is a very learned ignorance. Wherefore as oft as mention is made of the like smoke, let us 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 fear into them, as we see when David describing God to be terrible and angry, saith, that clouds and darkness are round about him, Psal. 97.2. which also agrees very well to this place, because he pronounceth an horrible judgement, to wit, the blinding of the jews. Some would have this a forerunner of the fire which should burn the Temple: but that which I have set down is more probable.   
Vers. 5. Then I said, woe is me, for I am undone, because I am a man of polluted lips, and I dwell in the midst of a people of polluted lips: for mine eyes have seen the King and Lord of hosts. 
NOw the Prophet tells in what manner he was effectually touched with this vision, to wit, that he was so terrified with the fear of God's presence, that he thought himself undone. And he adds the reason wherefore he thought thus of himself: Because (saith he) I am of polluted lips. I wonder why S. Jerome hath turned it, Because I held my peace, seeing there is no ambiguity in the word. It is true that the verb Damah signifies to hold one's peace, but in this place there is a certain note of the verb passive which is added. It may also be translated thus, Woe unto me for I am brought into silence: because silence is often taken for death in the scripture, and it is said, 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 indeed 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 renewed according to God. Whence is it that men live, that is, that they think they live, being puffed up with the knowledge of their own reason and power, but because they are ignorant of God? And so before he reveal himself to us we think we are gods rather than men, but when the Lord appears, than we begin to feel and perceive what we are. Fron thence comes that true humility which consists in this, that men attribute nothing to themselves, but depend wholly upon God. Wherefore this and such like places upon this argument, aught to be diligently observed. Now it was an ordinary thing with the holy fathers to cry, 
judg. 13.22.  I shall die, I am undone, as oft as they saw God. Wherefore before our minds be well awakened by approaching to God in good earnest, our life is nothing else but a vain imagination: we are in darkness, wherein it is very hard to discern truth from error: but when we are come into the light, it is easy to discern the one from the other. So when God comes to us he brings the light with him, to the end we may see that we are nothing, which yet we can not perceive whilst we are puffed up with a vain opinion of ourselves before.  
Object. Yet mine eyes have seen.] Is it the sight of God which brings death to men? For it seems strange that the look or presence of God should take away the life, whereof he is the fountain. I answer, Ans. that this falls out by accident, and in respect of our own default, and not from the nature of the Lord. Death is in ourselves, and we perceive it not but when it is compared with the life of God. And without all question this is it that the Prophet here means. For he saith not simply, I am dead, but he adds the reason, namely, because he is of polluted lips.  
Quest. But why restrains he pollution to the lips? Was he pure in his understanding, in his thoughts, and in the other parts of his body? I answer, Ans. The Prophet toucheth that which was the principal and most precious thing in him, to wit, his tongue, which was dedicated 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 holiness of God, he confesseth he is polluted, yea even in that part which is the most holy in him. And this I take to be the simple and native sense of this place, although the expositors have said nothing touching it hitherto.  
In the mids.] This is added by way of exposition. For here he puts himself among the people, no otherwise then as one who felt himself guilty of the pollution of the whole body, and forgets the purity he had received of God, because he was unable to stand before him. Hence it appears, how such err as think the Prophet feigned as the common people are wont to do, who forge divers inventions of God. For as I have said, the presence of God is the confounding of the flesh, because it shows us that we are nothing in ourselves. He which seethe God, and is guilty of his own misery, what can he feel but his own perdition? because God is the judge, from whom nothing can be hidden, or unknown; in whose presence all our purity becomes impurity. And if this befell the Prophet, what may we think of ourselves? for what are we in comparison of him? Although God hath begun to purge us, yet must we always acknowledge our uncleaneness, the relics whereof we shall always feel in our flesh. From this place also we are to gather a general doctrine, to wit, that men's mouths are polluted and impure if they be not purged of God. 
All doctrines of men smell of impurity.  Whence it follows, that all human doctrines do always smell of their impurity: for there is nothing pure, but that which proceeds from the Lord.   
Vers. 6. Then flew one of the Seraphims unto me with an hot coal in his hand, which he had taken from the altar with the tongs. 
THe Prophet shows what remedy was given him after he had been thus terrified, and as he thought to death: and this confirms that which I have said already, to wit, that the purity of the lips comes from God only, for men can bring nothing of their own which is not vain and impure. If any object, it is absurd that the Lord should purge him now, as if his tongue had been impure and profane before, which notwithstanding was the organ of the holy Ghost: I have heretofore sufficiently answered this objection. 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 wholly obtain at the first. Wherefore we must not gather that the Prophet's lips were impure before, because they are now purged: but we are to regard to what end this was done, namely, because the Lord would augment and increase his graces in him, and raise him up higher in dignity, to the end he might have greater authority 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 divine and heavenly, because the law forbade to take any strange fire from thence: the reason is, in regard that whatsoever men do mingle with sacred things, can not but be a mere profanation. Wherefore Isaiah was taught by this figure, that all purity floweth from God only.   
Vers. 7. And he touched my mouth, and said, lo, this hath touched thy lips, and thine iniquity shall be taken away, and thy sin shall be purged. 
WE see how God stoops down to the weakness of human sense. He puts the tongs in the hand of one of the Seraphims; to the end he may take a coal from the Altar and apply it to the Prophet's mouth. This was done in a vision: yet notwithstanding God raised up the understanding of the Prophet by the help of this outward sign. But we must not think that the coal had any virtue in itself, as superstitious people imagine hidden virtues in magical arts: there is nothing of all this here; for it is one God and none other which can purge uncleanness from any part whatsoever. The Angel was here the minister of the purgation, but he was not the author of it; to the end we post not that over to another which belongs to God alone. And this the Angel himself expresseth clearly, in that he attributes nothing to himself, but taking the holy pledge which he had received of God, he applies it as a sacrament to the mouth of the Prophet: not as if he could not have been cleansed without the coal, but because this visible sign was profitable for a witness and confirmation of such a thing. And this also is the use of Sacraments, 
The use of Sacraments.  namely, to confirm us according to our weakness. For we are not Angels to behold the mysteries of God without any helps; and therefore he lifts us up to him by little and little, and as it were by steps.  
Behold he hath touched.] He shows how the confirmation which was given by the sign was not in vain, 
God gives us the thing signified in the Sacraments, and feeds not our ●ies there with empty shadows.  but that the thing which was signified by it was forthwith granted, so as Isaiah well perceived he was not deceived. Whence we may gather, that the thing itself is given us in the Sacraments with the sign. For the Lord feeds not our eyes in the Sacraments with bare and empty figures, but he joins the truth itself with them, to testify that he works by the signs effectually. And we must note this so much the more diligently, as there are few at this day who are acquainted with the true use of the Sacraments; as also in regard that commonly there are contentions among many holy and learned personages, even about this matter. Now in the first place we must hold this article, 
The truth never separated from the signs, y●t they must be distinguished.  That the truth can never be separate from the signs; although it ought to be distinguished. For we see and feel the sign; as the bread which is given us by the Minister in the Supper: and because Christ must be sought in heaven, it behoves us that our thoughts be carried thither. Notwithstanding he offereth his body by the hand of the Minister, to the end the faithful might truly enjoy it; 
Faith.  provided that they aspire to heaven by faith where he is. He gives it then to the faithful who raise up their minds to him by faith, because he can be no deceiver.  
Now the unbelievers receive the sign indeed, but because they lie groveling upon the earth, and ascend not up into the kingdom of Christ, they are not partakers of the verity, because that he which hath not faith, can not lift up his thought to God, and therefore can not be partaker of Christ. It is faith only which opens us the gate into the kingdom of God: wherefore whosoever will live by the flesh of Christ, it is necessary that he be lifted up far above all human sense into heaven by faith. In a word, 
The Spirit.  there is nothing but the spirit of God only which can make us partakers of this Communion: yet notwithstanding it follows not thereupon that the truth of the Sacraments should be diminished by the unbelief of men, seeing God always offereth the spiritual thing, but the wicked leave it behind them; even as the grace of God by the Gospel is offered to all, but all do not receive it, although they hear it, and be constrained to consent to the truth of it.  
Moreover we learn from this place, 
The Word and Sacraments must go together.  that the Sacraments are never separated from the word, for the Angel represents not a dumb person in this place; but after he hath given the sign, he by and by adds the word, to show the end of it: for it could have been no Sacrament, unless the word had also been joined unto it, whereby Isaiah might understand wherefore the coal was put to his mouth. And therefore let us know that the principal part of the Sacraments consists in the word, which without it are but mere corruptions; as we see at this day how the Sacraments in the Papacy are commonly turned into mere may-games. Now the sum is, that there should remain no impediment why Isaiah should not now sustain the person of God, being perfectly cleansed, and pure from all spot.   
Vers. 8. 
* Or, after.  Also I heard the voice of the Lord, saying, whom shall I send? and who shall go for us? Then I said, Hear am I, send me. 
THe Prophet gins now to declare the end of this vision, and why the Lord appeared in so glorious a majesty to ordain him a Prophet again, to wit, because he was to carry an incredible embassage touching the blinding of the jews: he is made more certain than of his vocation in so odious a matter, to the end that treading all fear of man under his feet, he may obey the commandment of God, for there is nothing that so secureth the minds of the faithful, as when they know they serve God. He had also another testimony, to wit, that he was purged of God, and this was sufficient to make him undertake the hardest burden which could be imposed upon 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 think that the blockishness of the Priests and Prophets is here 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 certainty of the vocation of the Prophet, to wit, that the Lord called him not forth at random, but with choice. This is then a grave deliberation which the Lord takes as touching him whom he should send: not that he doubteth but these manners of speech are in regard of us, even as when he said, I will go down, and see, Gen. 28.21. For God, to whom all things are manifest, needs no inquiry: but to the end that men may not think he hastens too much in doing any thing, therefore he applies himself to their common manner of speech. So when 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 we are to gather that the authority of Isaiah was confirmed, to the end he might not only be held for a Prophet, but the chief among the Prophets. Who shall go for us? I am of opinion indeed that this place notes out the three persons in the Deity, as elsewhere also, Let us create man after our image, Gen. 1.26. For God deliberates with himself, and that in the plural number. And no doubt but he here consults with his eternal Wisdom and Power, that is to say, with the Son, and the Holy-Ghost.  
Hear am I.] This so prompt an answer sets forth the greatness of that readiness which proceeds of faith. For he who before was like a dead man, fears now no difficulties at all. Whence we see, that this terror whereof we have spoken heretofore, proceeded not from rebellion, as if he would flee the presence of God, and refuse the charge which was enjoined him: but because he had need of new grace, that so he might feel and know himself sufficient for the sustaining of this office. Whence it is to be observed, that we can never rightly enterprise any thing, without certain testimony of our vocation: for without that, 
He that doubts of his vocation, must needs stagger at every step.  we shall stagger and doubt at every step.  
Besides, it is a great prop to uphold our infirmity, when we feel that we are not destitute of necessary gifts, but that God furnisheth us, to the end we may the more easily perform our charge. Moreover it behoves us to be instructed by this excellent example of obedience, that as oft as the Lord calls us, we be ready and prepared to bear the burden which he shall lay upon us, and that we refuse it not, notwithstanding all the difficulties which may stand in our way. When the Prophet saith, Hear I am, it is as much as if he should have said, I am ready to execute that which God shall command me; for by this manner of speech, obedience is often noted forth in the Scripture.   
Vers. 9 And he said, go, and say unto this people, ye shall hear indeed, but ye shall not understand: ye shall plainly see, and not perceive. 
IT appears again from hence more clearly, how necessary this vision was for Isaiah, to the end he might not faint in his course even at the first push. For this was a great offence of mind unto him, that he must be feign to have experience of such an obstinacy and rebellion in the people of God; and not for a year or two, but even for more than sixty years together. It was necessary therefore that he should be well armed, and to become even as a wall of brass, that he might be enabled to stand against such a rebellion. The Lord plainly testifies to Isaiah then, that he shall have to deal with obstinate people, whom he shall do very little good upon; yet that he must not faint by taking offence at so strange a thing, neither be discouraged by such a stubbornness; but that he is to overcome all these temptations, and to pass beyond them with an invincible courage. For the Lord admonisheth him before hand touching that which should come to pass: and it is as if he should have said, Thou shalt teach, but without fruit, but yet cease thou not for all that to instruct still, because I command thee: 
Ministers are to yield obedience unto God: and to commend the success of their labours to the blessing of God.  and though thou perceive no fruit, yet be not therefore weary: only obey me, and leave all the issue of thy labour unto my wil I forewarn thee touching these things betime, to the end thou shouldst not faint nor turn aside by reason of thy ill success, as though something unexpected were befallen thee. Add withal, that he is commanded to detect their blind obstinacy openly, 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 approves of my actions, to whom my preaching shall be a sweet smelling savour, although it bring death unto you, 2. Cor. 1.   
Vers. 10. Make the heart of this people fat, make their ear heavy, and shut their eyes, lest they see with their eyes, and hear with their ears, and understand with their hearts, and convert, and he heal them. 
HEre the former sentence is better expressed. For God not only admonisheth Isaiah that he shall lose his labour in teaching; but also that he will close up the eyes of this people by his doctrine, thereby giving them occasion of greater blindness and obstinacy, which in the end shall work their perdition. He signifies that the people being deprived of reason and understanding, shall perish, and that there shall be no remedy left: notwithstanding he therewithal advertiseth the Prophet, that his labour shall be an acceptable sacrifice unto him, howsoever it bring ruin and death to the jews. And truly this is an excellent sentence, not only because Isaiah foretelles the things which were accomplished in the kingdom of Christ, but because it contains a very excellent doctrine, the use whereof is perpetual in the Church of God. Also those who walk faithfully in the ministry of the word, shall be forced to feel the experience, of it: and we learn it by effect more than were to be wished: but this hath been common to all the servants of Christ, and therefore ought we to bear it with the greater courage, howsoever it be a great scandal to those that serve God with a pure conscience, Besides, we are not only much offended hereby, but Satan under this pretext pricks his instruments forwards to bring their doctrine into the greater disgrace; namely, that is not only without fruit, but also because it doth hurt, so as it makes men more obstinate, and works their confusion. For many at this day having nothing else to reproach the doctrine of the Gospel withal, affirm, that the preaching thereof brings no other fruit but this, that it makes men worse than they were before. Now whatsoever the event be, yet notwithstanding God declares that our ministry pleaseth him, because we do that which he hath commanded.  
Besides, albeit our labours seem unprofitable, and that men cast themselves headlong into destruction, waxing more obstinate, yet must we go on still, because we do nothing of our own will, and therefore to content ourselves that we are approved of God. We have cause to sigh indeed when the event answereth not our labour: and we ought to be much in prayer unto God that he would give his word efficacy. Yea, we are to lay the fault in part upon ourselves, when we see so little fruit; yet are we not for all that to cast away our weapons, or to forsake our charge. The truth must always found forth from our mouths, although there be no cares to hear it, yea, although the world be as blind and as senseless as stones. For it is more than sufficient that we faithfully serve to the glory of God, and that our labours are pleasing to him: neither is the sound of our voice in vain when it leaves the world without excuse.  
The faithful teachers ought here to receive a singular consolation, to fortify themselves the better always against the offences which fall out every day by the rebellions of men, lest they be thereby cooled: no, let them continue in their office with invincible constancy. Now farasmuch as this also is a general offence, to wit, that the lively word of God (at the hearing whereof all the world ought to tremble) strikes thus the ears of men without fruit or profit; let the weak in faith learn also to strengthen themselves with this sentence. We are wont to wonder how it can possibly come to pass that the greatest part of the world should so furiously resist against God. And from thence also ariseth this difficulty, to wit, whether that can be the heavenly truth of God or no which is rejected without punishment; because it is not likely that God would speak to men, to the end they should scorn 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 here of that which befell once, but it is a prophesy of the kingdom 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 jews: wherefore there is very great vehemency in the particle demonstrative Hinneh, as if he should say, The people whom the Lord had specially chosen, heard me not; but shut their eyes in so manifest a light.  
Therefore let us not marvel, if whilst we speak to those who brag of the name of God, it happens to us even as if we told a tale to deaf ears. True it is this is a sharp message that the Prophet should say he is sent of God to stop up their ears, to shut their eyes, and to make their hearts fat, because it seems these things are nothing agreeable to the nature of God, and that therefore they are contrary to his word. But we must not think it strange if God avenge himself upon the malice of the people by such an extreme blinding of them. In the mean while the Prophet hath showed heretofore that the cause of this blindness was in themselves. For in commanding them to hearken, he testifies, that there is a doctrine fit for their instruction, if they would show themselves teachable; and that the light is offered to enlighten & lead them, if so be they would open their eyes.  
All the fault than is imputed unto the people, because they rejected so wonderful a blessing of God. Whence the solution of the difficulty which we touched a little before, is more apparent. I grant it seems 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 David gives 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 hereafter this word is called perfect wisdom, Chap. 8. Object. How comes it to pass then that it takes away men's understanding, and makes them dullards? Rather the hearts which were before of stone, iron, and steel; should hereby be mollified: how can it be then they should be come the more obdurate? Ans. I answer (as I have touched already) that such blindness and hardening proceeds not from the nature of the word, but is by way of accident: and it ought to be attributed to the wickedness of men. For even as they who have sore eyes can not accuse the Sun for hurting them with the light thereof: nor he which hath a weakness and fault in his hearing, a clear and very loud voice which he can not bear: 
Similes.  lastly, as he that is of a weak capacity is not to be offended with high and difficult things which he is unable 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 the fault is in themselves because they do not give it access into their hearts, what wonder is it if that which was appointed for their food, do become their bane? For it must needs be, that the disloyalty and infidelity of men should be punished in this manner, 
The punishment of infidelity.  to the end they should feel death from that, whence they might have received life; and darkness from thence, whence they might have received light: lastly, all noisome and hurtful things from thence, where they might have had the fullness of all blessings to salvation. Which is diligently to be noted, because there is nothing more common with men, then to abuse the gifts of God: and whilst they make themselves believe they are very innocent, anon they deck themselves with other men's feathers. But they are doubly wicked, in as much as they apply not those things to their true use which the Lord hath given them in trust; but have also profanely and miserably corrupted them.  
S. john allegeth this place to set out more plainly the obstinacy of the jews. True it is that he recites it not word by word; but yet he explains the meaning thereof sufficiently. And therefore could they not believe (saith he) because Isaiah said, he hath blinded their eyes, and hardened their hearts. Notwithstanding this prophesy was not the cause of their unbelief, but the Lord so foretold it, because he foresaw they would be such. Now the Evangelist applies that to the Gospel which was practised under the law: and teacheth therewithal, that the jews of his time were deprived of reason and understanding, because they were rebellious against God. Although if any should ask the first cause, we must come to the predestination of God. But because this counsel is hidden from us, we must not be curious in searching into it. For the reason of God his eternal counsel apperteines not to us; but we must look to the cause which is before our eyes, to wit, their rebellion, by which they made themselves unworthy of so many and great benefits.  
S. Paul also shows from this place not once but often, that all the cause of their blindness remained in themselves, Act. 28.27. Rom. 11.8. They, saith he, have made their ears heavy, and stopped their eyes. So, that which the Prophet attributes here to doctrine; that the Apostle attributes to the wicked affection of this people, who were the cause of their own blinding. 
Act. 28. joh. 12.41.  S. Paul brings in the holy Ghost speaking in this place. S. john saith, that Isaiah spoke thus of Christ, after he saw his glory. Whence it appears, as we have said heretofore, that this God which filled the whole earth with his glory, 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 himself to the Prophet in the lively image of his Son, yet is it also certain that whatsoever he represented unto him, was wholly shed into him by the power of the holy Spirit. Now let the wicked bark against us 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 gain nothing thereby, neither yet be able to diminish the least tittle of the authority thereof, for they must forthwith condemn God himself when they condemn his doctrine, but their slanders can not let that his justice should not appear; or that he should not preserve that and us also blameless.  
That they convert not.] He here clearly pronounceth, that he sent not the Prophet to save the people, but rather to destroy them. Object. But the word of God in itself is healthful, and at least necessary it is that there come some fruit from the preaching thereof, which may profit some, although many lose the fruit of it by their own infidelity. I answer, Ans. mention is made here of the whole body, which was already destinate and vowed to destruction, for there are always some whom the Lord hath exempt from this general perdition. The word was powerful to save those, and did truly bring forth his effect: but the common state being sunken deep in rebellion and infidelity, perished. Whereby we also see that the word of God is never so hurtful, that there should not be some few which feel salvation by it, and have trial thereof effectually.  
But we are to note from the order and course of the words, that repentance is the beginning of healing. First of all than let us see what he means by this word healing. He refers it to the rods and scourges of God wherewith the people had been humbled for their sins. Now the cause of all the evils which we endure, is our rebellion against God; but when we repent, and that he shows us the light of his countenance, than the rods wherewith he chastised us are cast into the fire, and thus we are healed. This order ought to be diligently observed of us, by which it very well appears whereat the Lord aims in inviting us to come unto him, as also what drift the holy doctrine hath, to wit, 
Mat. 3.2.  that we might be converted. Behold here then that part of the Gospel, Do penance, or Repent. Afterwards, by offering us reconciliation, he promiseth remedies for all evils, not only against the body, but also against the soul. But if we receive not so excellent a fruit of the word of God: if we be not reconciled unto God as soon as the word sounds in our ears, we have cause to blame none but ourselves, because the fault wholly remains in us. And in very truth that which the Prophet recites here is a strange thing, and as it were against nature, to wit, that she were utterly perished. As often then as this falls out let us yet be fully resolved that there is still a sap hidden within, which howsoever it appear not by and by to our eyes, will yet show forth his fruit in the end. Now this sap is hidden in the word of God, by which only the Church is upheld.  
Holy seed.] Hear he shows what this substance is, to wit, the small number of the faithful, which he calls a holy seed. For he means the elect, which should be saved by the free mercy of God, and should be reserved from this captivity, because that this banishment was as it were the purgation of the Church whereby the Lord took away the wicked, who being cut off, he gathered unto himself a very small people, but yet truly sanctified. Some refer this to Christ, but this exposition seems too far fetched; it will agree better if we refer it to all the faithful, because the holy seed is the substance of the Church.    

THE VII. CHAPTER.  
Vers. 1. And in the days of Ahaz the son of jotham the son of Vzziah king of judah, Rezin the king of 
* Or, Syria.  Aram came up, and Peka the son of Remaliah king of Israel, to jerusalem to fight against it, but he could not overcome it. 
THere is here recited an excellent prophesy of the wonderful deliverance of jerusalem, even when it might have seemed wholly desolate. Now the Prophet recounts all circumstances, to the end by them the miracle might be the more admirable; that it might clearly appear how the City was preserved by the mere goodness of God, and not by any policies or power of men. For this people were so ungrateful, that unless after the deliverance, all these things had been brought to their remembrance one after another; they could not understand how they were delivered by the hand of God. And few there were who in the present danger waited upon that which Isaiah had promised; because they judged of the public state of the kingdom and of their own also, according to that which they saw with their eyes. To the end than he 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 delivered when God freed them out of their enemy's hands. As touching ourselves, let us know that this mercy was showed to a people unthankful, to the end the Church might be preserved; and that Christ at the last might appear.  
We must note that the Prophet speaks of the second war which Rezin & Pekah made: and this we shall more easily gather out of the holy history, for in the first war Achaz was overcome, and a great multitude led into captivity, 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 again the kings of Syria and Israel raised an army and assailed Achaz, because it was thought they had so spoiled them by the first war, that they had left them no power to resist. Whereas then he makes mention of the second war, it is to amplify the miracle: for Achaz had not a competent power to resist so great a multitude, seeing all the flower of his soldiers were carried away in the first war. And howsoever there were now many people remaining, yet they were scattered; and beside, were much affrighted with the remembrance of the discomforture which was very fresh in mind. And herein doth the goodness of God and his power appear to be so much the greater, that having compassion upon so great a calamity, he gave succour to his people, and in a moment drew them out from the gates of death, even then when they had no hope of salvation. Came up. Here is the proposition and sum of the whole matter. For he shows of what affairs he was to speak: and in few words according to the usual manner of speech in the Hebrew tongue tells what he means to declare anon more at large, and more clearly. For from the very entrance he propounds the issue, to wit, that the enterprise of these two kings took none effect: but by and by after he will show the reason why jerusalem could not be taken; and yet before he toucheth that, he will briefly show what counsel and courage Ahaz had.   
Vers. 2. And it was told the house of David, saying, 
* Or, Syria.  Aram is joined with Ephraim: therefore his heart was moved, and the heart of his people, as the trees of the forest are moved by the wind. 
His meaning is not that the news of this league was brought at that time when the two kings were already near the city, for Ahaz could not safely have issued forth if the army of the enemies had been already in the field: but it is said, that king Ahaz trembled for fear before these kings had assembled their men of war together. Whence it follows, that he was terrified more and more as the danger grew nearer him. The house of David signifies the Palace and Court of the king: as if the Prophet had said, Ahaz and his Counsellors were admonished of the conspiracy made against the country of judah.  
As touching the words; the verb Nachah is diversly translated by the expositors; and because it signifies to lead, some draw this sense, that the Syrian brought his soldiers to the succour of the army, and therefore they think there should be some change of the letters in the word Al. others derive 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 have thought good to turn it, Syria is joined, or combined: for the Prophet meant nothing else but that the Israelites and Syrians had made a league of war together, to conjoin their forces for the assailing of jerusalem. Also in the word Ephraim there is a figure called Synecdoche, must used in the Prophets. The whole kingdom of Israel is comprehended under Ephraim, not only because that Tribe was the richest and more populous than the rest; 
1. King. 11.26.  but also because jeroboam the first king came out of that Tribe.  
His heart was moved.] Here we well discern that by the house of David, he means nothing else but the Palace of the king, from whence soon after all the rest of the people were terrified: neither could it otherwise be but the common people must needs fear when they heard that the King and his Counsel were also in that plight. As soon then as these news came, all were overtaken with such an astonishment, that none could hold a joint still. He expresseth this quaking by a very apt similitude, which we also are commonly wont to use when we say, He trembled like the leaf of a tree. And this appertaineth to the setting forth of the miracle; for thence it appears that they were in a desperate case, not only in other men's judgements, but even in their own also. They had been all undone then if the Lord had not speedily prevented the mischief. We have here a fair looking-glass, wherein we may behold the strength which the wicked take unto themselves all the while they feel not the hand of God; and contrariwise how they are suddenly overtaken with fear, when the Lord shows them any danger; for they are so secure when all things fall out to their wish, that the Lord can scarcely bring them in subjection under his government, and then they think themselves also out of all danger. But if affliction do but a little touch them, than they are by and by out of heart; yea, are so possessed with terror in their minds, that they behave themselves as blockish people, deprived of all sense. And this is the punishment by which the Lord awakens them out of that deep slumber into which they had cast themselves. For before, it seemed their estate was so firm and sure, that they could never be put down from their greatness: but now at the least noise they hear, they strait fall into a swound for fear.  
Such a fear is a just vengeance of God, whom they would never have reverenced unless it had been drawn from them by force. Let us learn then, that if we have but the least dram of true faith, we must not thus distrust God when we are in any danger. I grant it can not be that we should be free from trouble and fear when we are in danger of enemies: but we must not so tremble and fear as being perplexed we should move this way & that way, as though we knew no haven, nor place where we may safely fix our footing. For this difference will ever be between the faithful and the unbelievers, namely, the latter sort feel no remedy to quiet their consciences, but the first do by and by flee to God, where they repose themselves with great tranquility of mind, although they be vexed with disquietness for a time, as knowing that they have a most safe refuge and haven of rest in him.   
Vers. 3. Then said the Lord unto Isaiah, Go forth now to meet Ahaz (thou and Shear-iashub thy son) at the end of the conduit of the upper pool, in the path of the fullers field, 
First, we see how the Lord remembering his covenant, prevents this wicked king, by sending his Prophet to meet him. Shear-iashub the son of the Prophet is joined with him, that he might be a witness of this prophesy. And it is a probable conjecture that this name was not imposed upon him at random, but by a secret instinct of the holy Ghost, or by express commandment from God, to declare the future deliverance of the people. He bore a seal then as it were engraven in his name, as well of the near exile, as also of their return. It is also credible, that this sign or witness of the prophesy was known among the people, for he should not have been joined in commission with his father, unless he had sustained some authority in his person. The place is specified for certainty of the history: and it may well be that the king went carefully to consider of the approaching of the enemy, to the end he might repulse him, which appeareth more clearly by the holy history, 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: howsoever it be, it was a sign that this miserable hypocrite ran hither and thither with fear and terror, when Isaiah was coming forth to quiet and secure him.   
Vers. 4. And say unto him, 
* Or, be assured.  Take heed, and be still: fear not, neither be fainthearted for the two tails of these smoking firebrands, for the furious wrath of Rezin and of Aram, and of Remaliah's son. 
THe verb Shamar, which signifies to keep, is here put in the conjugation of Hiphil, and many expositors take it, to take heed; although they draw it amiss, and to a sense both constrained and besides the purpose, as if the Prophet had admonished Ahaz to take heed how he made war. The sentence is more simple, to wit, that he should not wax fainthearted, nor waver doubtingly, but that he should be quiet & secure, therefore I have translated, Be assured. The sense is then, that Ahaz should take such heart unto him, that at no hand he suffer himself to boil with impatience, neither to torment his mind with restless thoughts. For when men are once stricken with terror, their minds are tossed up & down and have no settled stay.  
This exposition is confirmed by the words which follow, Be still: for these two things are joined together: first, to stand quietly upon his watch, to the end he may not be distracted with divers thoughts, looking this way and that way: secondly, that he be still, and of a calm and quiet spirit within. And behold here the fruits agreeable to a justifying faith. For as the unbelievers waver and float in uncertainty in divers assaults, and know not to which end to turn them: so the faithful on the contrary are stayed, and cast themselves upon God with quiet minds. Impiety is never at rest: but where faith hath gotten strength; there we may see security and quietness of mind, not trembling beyond measure.  
These words than do express the virtue of a true faith. Now having showed the remedy whereby to appease the troublesome passions of the heart, he also forbids him to fear: because nothing is more contrary to faith (who commits her salvation into the hands of God) than fear. But I confess indeed that it is impossible for us to be void of fear, when dangers approach. For faith makes us not senseless. Contrariwise, the children of God are touched with a double fear: 
A double fear.  the first proceeds from natural sense; which fear they could not avoid, although they had a perfect faith: the other, from the weakness of faith, because there is no man that hath profited so well therein, that there should not still remain some relics of distrust, against the which we must continually fight. This exhortation of the Prophet therefore must not be understood as if the Lord forbade all fear; but his meaning is, that the faithful must arm themselves with such constancy, that they overcome all their fears. As if he should say, Take heed thou be not cast down: and if thou meetest with strong and sharp assaults, be of an invincible courage, that dangers overwhelm thee not? but rather manfully stay thyself upon the power and goodness of thy God; to the end thou mayest be able to overcome all calamities.  
And hereunto he by and by adds, that he be not fainthearted, which is as much, as to melt away, or be dissolved. Also it is not without good cause that the Apostle teacheth us, 
Heb. 11.27.  that our hearts are established by faith. For when (in forgetting God) we suffer ourselves to moulter away any thing at all, through our own infidelity; it proceeds first from a weak and sluggish cowardliness. But he cannot be said to be delicate, or womanish, who resting himself upon the spirit of God, valiantly resistes all adversities. Whence we gather, that the Prophet meant nothing else, but that Ahaz should wait with an undaunted mind, for that issue which God had promised him.  
For the two Tails.] Isaiah useth a very elegant similitude here, to weaken the opinion which the jews had conceived concerning these mighty Kings, whose greatness had smitten their hearts with such terror: for their cruelty and fury was as it had been a flaming fire; sufficient to have consumed all judea? yea, and it seemed that this fire could never have been quenched. But Isaiah on the contrary vouchsafeth them not so much as the name of firebrands; because that might have seemed somewhat: but only calls them I cannot tell what fragments or ends of firebrands not kindled, but only 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 than contains a singular consolation; by which we are admonished to esteem far otherwise of the violence of the wicked, 
We must not esteem the violence of the wicked according to outward appearances.  then according to the outward appearance. They seem to be so mighty, as if they were able to set on fire, destroy, and consume all the world. Now the Lord minding to prevent and take the fear which we have conceived from us, pronounceth that it is but a little weak smoke, of small continuance: although to our seeming it should be such a fire as never could be quenched.   
Vers. 5. Because Aram hath taken wicked counsel against thee, and Ephraim and Remaliah's son, saying: 
ALthough he had said before, that the threats and endeavours of the enemies against the people of God, should be vain and turned into smoke; yet he dissembles not how many cruelties they had devised, if God withheld them not. For by evil counsel, he means a destruction: because these two Kings had both conspired to destroy the country of judeah. And to the end he might the better express the same, and might also let them see it, as it were before their eyes, he recites their counsel in the verse following.   
Vers. 6. Let us go up against judah, and let us waken them up, and make a 
* Or, an entrance into it.  breach therein for us, and set a King in the midst thereof, even the son of Tabeal. 
LEt us go up.] That is to say, let us make ready an army. Some turn the verb Nekitsennah, let us trouble or afflict: the which indeed shows the original of the word: but in this conjugation it signifies rather, To awaken. And howsoever I reject not this first interpretation; yet notwithstanding I had rather follow the second, because it agrees best with the Text. By Awakening, I understand, To trouble; and to practise some new stratagem: as we commonly say, raise up stirs, that this kingdom may no longer be in quiet. As touching that which follows, many expound Nanquiennah: Let us enter into it by force: others; Let us so handle the matter, that it shall not be able to stand before us. I have translated, Let us make an entrance into it. For the verb Baqua signifies that which we commonly say, let us make a breach, or entrance. Now the mean to break into judea, was either to stop the passages by force of arms: or by fears to solicit those which should be timorous and wavering, to revolt: for whilst subjects hold their obedience, all passage is shut up; but when all is on a hurly burly, by seditions and factions; an easy entrance is made to pass even to the strongest and best fortified places. Thus these two Kings hoped as soon as they should be arrived in judea, that they should terrify all the hearts of the people with their great and mighty army, so as they should have neither power nor will to resist. For it is not likely that having so great a multitude of men, they meant to hold any long siege. True it is, that jerusalem was well fortified: but they thought the city would be frighted and troubled with this great army; and therefore would by and by yield itself to their mercy. Yet notwithstanding I leave it to the liberty of every one, touching the interpretation of these words: seeing the Prophet's meaning is plain 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 enemy to the house of David, these Kings would bind and oblige unto them.   
Vers. 7. Thus saith the Lord God, it shall not stand, neither shall it be. 
THat which was said before, was to the magnifying of so rare and excellent a deliverance. For when the Lord means to secure us in temptations, he sets the greatness of the danger before us, to the end we might perceive that he promiseth no less than the necessity requireth. He lesseneth not, but rather amplifies the evils wherewith we are pressed: then he offereth his promise, and shows that he is all-sufficient to deliver us, although it seem we be past recovery. The Prophet hath followed this manner of teaching. For he might simply have told them what should come to pass, and might have encouraged the King and the people; to the end they should not be affrighted nor discouraged in regard of these great armies: but he discovers the counsel and deliberation of these Kings; against which he now opposeth the promises and decree of God, that his admirable work in their deliverance might the better appear. 
The sacred anchor.  Behold then the sacred anchor which only holds us fast in the midst of all tempestuous temptations: whereas on the contrary, if God should take away his word from us, we were never able to hold out in adversities. Although the King then was almost overwhelmed with despair already; Isaiah tells him that there is nothing so terrible which he may not boldly despise, if so be that fortifying himself strongly upon this promise of God, he patiently wait for that which he sees not, which yet seems almost incredible to him. He affirms then that howsoever these men have lifted up themselves as giants against God, 
See verse 6.  yet they shall not bring their practices to perfection. And he useth the word, To arise up, as also the Latins by this similitude signify a work with his doings forward. Lastly, he affirms that such a boldness so full of sacrilege, cannot stand. There is yet more vehemency in that which he adds, It shall not stand: that is to say, it shall be so disannulled, as if it had never 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.   
Vers. 8. For the head of Aram is Damascus, and the head of Damascus is Rezin: 
* Or, ye● 65 years, and  and within five and threescore year Ephraim shall be 
* Or, broken.  destroyed 
* Or, and shall be no more a people.  from being a people. 
THe head of Syria.] As if he should say, These two kingdoms shall have their limits, even as they have at this present. They aspire to thy kingdom, but I have set them bounds which they shall not pass. Damascus was the chief city of Syria, as Paris is of France. He saith then that these two Kings must be content with their own greatness, and that look what estate they were now in, the same should they continue in hereafter. Now after he hath told them it is in vain for them to endeavour at this time to amplify their limits; he foretells the calamity of the kingdom of Israel. For by the word, To break, he signifies that this kingdom 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 Savoy is now incorporated into the kingdom of France, and hath lost his name. This is it which the Prophet means, when he saith, that they shall be no more a people: because that Israel in this exile should be mingled with strange nations, and should even lose his proper name.  
Yet sixty five years.] Seeing that the Israelites were led into captivity in the sixth year of King Hezekias, and that Achaz reigned but sixteen years: it is certain that this reckoning of years should not begin from the day that Isaiah was sent to bring this message. For there was only twenty years to the time that the ten Tribes were carried into captivity. Amos had prophesied of it: 
Amos 3.11.  and no doubt but as this prophesy of Amos was known, so also the period of time appointed was understood of all, every one knowing the number of years. If we reckon, then from the time that Amos foretold these things, we shall find it threescore and five years: for jotham reigned sixteen years, Ahaz as many. Add thereunto six of King Hezekias, wherein the ten Tribes were let into exile: and then take twenty seven years wherein Vzziah reigned after this prophesy, and it will make threescore and five. This conjecture is very probable: neither need we doubt but Isaiah meant thus. For we have the prophesy of Amos, by which the Lord admonished the people, lest they should have complained they had been suddenly overwhelmed without warning. Isaiah confirms this prophesy, and proposeth the same time which was already known of all. Besides, by these words he sharply galls the senselessness of the people of Israel, in that being thus admonished of the destruction both of their country and name; they not only despised (with all boldness) the name of God, but burned with a desire to devour all judea: as if they meant to scorn this heavenly revelation 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 wax old and whither away, in so small a number of years. But because the Israelites were deaf, Isaiah gives them of judeah a set time wherein to look for the ruin of their enemies. This place also teacheth, that the Prophets were faithful assisters one of another, to the end they might serve God with one heart and affection.   
Vers. 9 
* Or, In the mean while.  For the head of Ephraim is Samaria, and the head of Samaria is Remaliah's son. If ye believe not, surely ye shall not be established. 
BEcause this is a repetition by which he would confirm that which he said before, namely, that God hath limited the bounds of the kingdom of Israel for a certain time; therefore I have translated, In the mean time: for otherwise it would be absurd, that the chief city should remain in her perfection after the kingdom (as he erewhile foretold) should be brought to nought. The sense than is, whilst the threescore and five years are running on, and coming to their end, Israel hath some respite. His chief city shall be Samaria: let him content himself with his bounds, and aspire no higher: for such shall his estate be, till he be wholly cut off, and be no more reputed a people.  
Except ye believe it.] The particle Ci is put in the midst of the sentence, as yielding the reason of it. And therefore some translate thus; If you believe not: that is to say, because you are not believers. And so restrain the first member to the prophesy of Isaiah: but the second, to the whole word of God, as if he should say, If you give no credit to my words, than your infidelity shall be known to all. But thus there should be no difference between the verb Thaaminu, and the other verb Theamenu, which are of divers conjugations. But the Prophet hath not changed the termination without cause: and it appears by many testimonies of the holy Scriptures, that the verb Am●n, in the conjugation of Niphal, is taken for to stand, or continue fast in his degree. I think then that this is as much as if he had said, Behold your only stay; wait quietly without being vexed in yourselves for that which the Lord hath promised, to wit, deliverance: if you wait not for it, what remains, but that you perish? The particle Ci signifies as much (it being also usually so taken in many other places) as surely. He affirms then that they cannot stand, unless they believe this promise: yea, his words sound somewhat more bitingly; namely, that although they refused to give credit unto it, and should endeavour to the uttermost to overthrow the steadfastness thereof; yet would God for his part continue still to be firm and sure: as also, that themselves could not stand, unless they rested upon the promise here offered them. Whence we have to gather a general doctrine: to wit, that our destruction then approacheth, when we shall departed from the word of God; howsoever we imagine ourselves to be well and sufficiently grounded. For our salvation is enclosed in the word of God: and when that is rejected, God justly avengeth the wrong that is done to him therein: for he was near to have sustained men by his power, if they had not voluntarily plunged themselves headlong into destruction: we must rest confidently then upon the promises of God, or else it is in vain to look for salvation.   
Vers. 10. And the Lord spoke again unto Ahaz, saying: 
BEcause the Lord knew very well that King Ahaz was so wicked, as he would not rest upon his promise; he therefore sent Isaiah to confirm him by adding a sign. For when God sees that his promises suffice us not, he adds fit and convenient signs according to our weakness: to the end we should not only hear him speak; but that also in seeing his hand reached forth unto us, we might be further confirmed by evident testimonies. Whereupon we ought diligently to note the use of signs; namely, to what end God shows miracles: to wit, that we might be confirmed by them in the certainty of the word. For when we see his power, if we make scruple to believe his word, he corrects our doubting, by making us see even the thing itself: and miracles being added to the word, do become seals thereof.   
Vers. 11. Ask a sign for thee of the Lord thy God, ask it either in the depth beneath, or in the height above. 
I Understand these words hie, or low, simply. He puts it to his choice to choose a miracle, whether he ask it in heaven, or in earth. It may be this word in the depth, hath some greater vehemency in this place, as if he should say, Take thy choice, God will show thee by and by that his dominion is far above all the world; yea, that it reacheth even to the bottom of all depths, so as at his will and pleasure he can raise the dead out of their graves. See here then a singular goodness of God towards the King, and towards the people, that not only patiently bears with their distrust for a time, but thus graciously submits himself so far, as to be ready to give them even such a sign as they themselves would desire for a pledge of his power. Indeed he had not so much regard herein to the wicked alone, as rather to provide for the weak which had some seed of godliness in them, to the end they might be the more assured that Isaiah spoke not at adventure, seeing he could so readily show a sign of the power of God for a confirmation of his speech. The same goodness of God is now displayed towards such as he bears so much withal, although he have just occasion to be angry with them. For how great injury do they to him when they doubt of his truth? What is left to God, I pray you, when he is despoiled of that? Now although we doubt, yet he is not only contented to pardon it, but also to underprop our distrust, not with words only, but which is more, with miracles; and presents them not only to the faithful, but even to the unfaithful likewise, of which we may take a view in this king. Now if he be so gentle to strangers, what shall we think he will be to his own household servants which wait upon him?   
Vers. 12. But Ahaz said, I will not ask, neither will I tempt the Lord. 
HE under a fair pretence refuseth the sign which the Lord offered him, saying, that he would not tempt him: for he seems as if he believed the words of the Prophet, demanding nothing else but the word. And truly as impiety is detestable before God, so doubtless he greatly prizeth faith. Wherefore it should seem that he who rests upon the only word of God, despising all things else, is worthy of great praise, because there is no greater perfection then to submit ourselves to God. Object. But will some say, Do we tempt God when we receive that which he offereth? Certainly no. Ans. Ahaz lied then when he refused the sign which was offered him, under pretence of not tempting God, for there is nothing better or more excellent, then to obey God. It is a great virtue in deed to ask no-nothing but the word; but if God be pleased to add somewhat more unto it, it is then no virtue but a vice to reject such an help as a thing superfluous. Yea, there is great injury offered unto God in despising his liberality; as if that which he doth for our sakes were unprofitable, or as if he were ignorant what things were good and necessary for us. We know that faith receives her chief praise, because she holds herself in obedience: but when we will be wise in our own conceits, and despise the least thing which is of God, we are abominable before him, what pretence soever we make before men. We must so join faith to the word then, that we despise not the helps which he offereth and giveth us for the strengthening of our faith.  
As for example, the Lord in the Gospel offereth us all things necessary for our salvation: for seeing by it we be joined to Christ, the sum of all good things is contained in it. But to what end serveth Baptism and the holy Supper then; should we esteem them as things superfluous? No surely, because whoso without flattering of himself shall take knowledge of his infirmity, which all from the least to the greatest ought to feel, such an one will be willing to strengthen his faith by these helps. True it is we ought to mourn and weep that the holy truth of God (which can not lie) should have need of any prop for the infirmities sake of our flesh. But in regard we can not cast off this corruption from us at the first chop, whosoever according to his ability shall add faith to the word, he shall forthwith render perfect obedience to God. 
The signs and word must not be separated, where God hath coupled them together.  Let us learn then to embrace the signs with the word, seeing it is not in the power of man to separate them.  
Now in that Ahaz refuseth the sign which was offered him, he therein showed his rebellion & unthankfulness; for he despiseth that which God had presented him for his exceeding profit. Hereby also it appears after what manner we ought to require signs, to wit, when they are offered us of God: he then which refuseth them, must needs reject the grace of God therewithal. Some frantic ones there are at this day who make no reckoning of Baptism, nor of the Lords Supper, thinking them abces for little children: which yet they can not do, but they must therewithal reject the whole Gospel: for those things must not be separate which God hath joined together. But some will ask notwithstanding, Quest. whether it be not lawful to ask some signs of God, for we have an example thereof in Gedeon, who desired that his vocation might be confirmed with some sign: the Lord granted his request, and disliked not such a desire: judg. 6.17. To this I answer, Ans. that although Gedeon had no express commandment of God to ask a sign, yet notwithstanding he was stirred up to do it by the holy Ghost, and did it not of his own proper motion. Wherefore we must not take the like liberty to ourselves by abusing his example, especially seeing the importunity of men is so great, that they make no bones to ask signs of God without end or measure. Such a boldness therefore is to be suppressed, to the end we may content ourselves with those which God offereth us. 
Two sorts of signs.  Now there are two sorts of signs: some extraordinary; which we may call supernatural: as that whereof the Prophet will speak anon, and that which was given to Hezekiah, as we shall see God willing hereafter, Isay 38.7. Others are ordinary, and in daily use, as Baptism, and the holy Supper, which contain no miracle, at the least which can be seen to the eye, or by any other outward sense. For that which the Lord miraculously works therein by the holy Ghost, can not be seen; but in the extraordinary, the miracle is visible to the eye. 
Extraordinary miracles, visible.  Now all other signs have the same end and use, because that even as Gedeon was confirmed by that marvelous sign, so also are we confirmed by Baptism and the holy Supper, although we see no miracle before our eyes.   
Vers. 13. Then he said, hear you now o house of David, is it a small thing for you to grieve men, that ye will also grieve my God? 
BEcause it was an intolerable wickedness to shut the gate against the power of God which should confirm the truth of the promise under colour of honesty and modesty; the Prophet is justly offended, and sharply rebukes these wicked hypocrites. Now howsoever it were an honourable thing for them to be held for the race of David (which had been so indeed if they had walked in the steps of David) yet notwithstanding he now calls them the successors of the house of David rather by way of reproach, than otherwise. And in very deed, the ingratitude was so much the more heinous, because this favour was rejected by that house, out of which the salvation of the whole world should come. Their original therefore from whom they had so shamefully degenerated, was a great dishonour unto them. And we must observe this order here: for we ought not to begin with sharp reprehensions, but with doctrine, to the end men may be gently drawn, rather than enforced by it. Doctrine. When the bare & simple doctrine will not serve, than we must add confirmations: 
Confirmations.  but if they will profit by hither of these, than it is needful to use greater vehemency: In this manner it is that Isaiah thundereth here, 
Reprehentions.  for having offered doctrine and signs to the king without fruit, he now useth the last remedy, sharply and grievously chiding this obstinate man: and not him alone, but also all the house royal, which was defiled with this impiety.  
Is it a small thing?] He useth comparisons between God and men; not that those of whom he speaks, to wit, the Prophets and faithful Teachers, can in deed be separated from God, for they are nothing else but the instruments of the Lord, having 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 than shapes his speech according to the impiety of Ahaz and his fellows, because they thought they had to do only with men. And no question but we may hear the like voice which the wicked belch out even amongst us at this day: Are they not men that speak unto us? and by this means they think to make void the doctrine of God.  
It being then an ordinary thing amongst the profane contemners of holy doctrine to speak thus, the Prophet acknowledgeth indeed that they were men which had this charge committed unto them, to teach the word of God. As if he should say, be it that I am a mortal man, as you say I am, and that you have such an opinion of the Prophets of God; yet is it a small thing for you to grieve us, but that you will also grieve God himself? But in rejecting the sign of his admirable power which he is ready to give you, you reject him. It is in vain then for you to brag that you make no account of it, because you have to do with men, and not with him. This then is the cause why the Prophet is so moved with anger: whence we perceive the thing which I touched erewhile, to wit, that it is time to use severe reprehensions after we have used all the good means which God hath given us, and have omitted nothing of that which was our duty: then we must rush upon them with greater vehemency, and lay open that impiety which lay hid under these cloaks of hypocrisy.  
My God.] He said before, Ask for thee a sign of the Lord thy God, to wit, whilst his perversity and rebellion was hidden: now he takes it as proper to himself, because Ahaz and those that were with him were unworthy of the honour of so excellent a title. He shows then that God is of his side, and not with these hypocrites, and thus testifies what his confidence is. For he shows with what conscience he promised deliverance to the king, as if he should say, I came not of myself, but was sent of God, and have told thee nothing but out of the mouth of my God. All Ministers should have the same boldness, not in appearance only, but effectually rooted in their hearts. The false Prophets will brag too much of this; but it is only a vain and impudent jangling which they keep, with a blind confidence proceeding from presumption.   
Vers. 14. Therefore the Lord himself will give you a sign, Behold the Virgin shall conceive and bear a son, and she shall call his name Immanuel. 
AHaz had already refused a sign which the Lord had offered him when the Prophet protested against his obstinacy and unthankfulness. Isaiah notwithstanding testifies that this shall not let nor hinder the Lord from giving the jews the sign which he had promised and appointed. But what sign? That a Virgin should be with child. This place is obscure: but the jews themselves are partly the cause of it, who as much as in them is have depraved the true exposition by divers cavils. For this testimony toucheth them near, in regard it contains an excellent prophesy of the Messiah, who is here called Immanuel: and therefore have they studied by all means to wrest the Prophet's meaning to another sense. Some of them pretend that mention is made here of king Hezekias, others of the son of Isaiah. Those which draw this place to Hezekias, are too shameless, seeing it must needs be that he was of years when jerusalem was besieged, showing thereby that they are altogether ignorant of the history. But behold the just reward of the froward, namely, that God so blinds them, they they are deprived of all judgement. The like befalls the Papists at this day, who oftentimes make themselves laughingstocks when they are carried away with the spirit of giddiness to deprave the scriptures. The pretence of those who think it was the son of Isaiah, is altogether frivolous, because we read not that a deliverer should be raised up of the seed of Isaiah which might deserve the title of Immanuel: for this title is so high and excellent, that it can appertain to no man.  
Others think, or at the least confess (because they will not contend overmuch with the jews) that the Prophet speaks of some child which should be borne then, by which Christ notwithstanding was figured darkly. But they bring no reasons of any weight, neither do they show who this child should be, nor yet prove it by any testimonies. Now it is certain (as hath been said) that this name of Immanuel can properly agree to none that is man only, and therefore we need not doubt but the Prophet speaks here of Christ. But all both Greeks and Latins which have written upon this text are too confident in the expounding of it: for they simply affirm, that Christ is here promised of the virgin Marie, as though there were no difficulty in this place. Now the knot which the jews would have us untie is not easily done, to wit, that mention is made of Christ here without any cause. Thus they deal with us, willing us to consider well the circumstance of the place. jerusalem was besieged, the Prophet was to give them a sign of their deliverance: to what purpose is the Messiah promised them now, who should be borne five hundred years after? By this argument they think they have won the goal, affirming, that the promise touching Christ could stand Ahaz in no stead for assuring him of the deliverance of jerusalem. And here they cry victory, chiefly indeed because none have answered them. And therefore I said that the expositors hitherunto have been too confident in this respect, for it is not a thing of small importance to show the cause why mention is made here of the redeemer. Let us see then how we may resolve it.  
King Ahaz refusing the sign which was offered him of God, is brought at the last by the Prophet to the foundation of the covenant, which even the most wicked durst not reject. The Messiah must be borne, and all looked for him, because the salvation of all the people depended upon him. The Prophet then having rebuked the king, proceeds with him again in this manner, Thou wouldst feign overthrow the decree of God in rejecting his promise; but this decree notwithstanding shall remain inviolable: thy disloyalty and ingratitude shall not hinder God from being the deliverer of his people, because at the last he will raise up his anointed. And for the more full declaration of these things, we must observe the custom of the Prophets, who in confirming particular promises, do lay this foundation, to wit, that God will send the Redeemer. By this general prop the Lord every where confirms that which he specially promiseth to his people. And questionless it must needs be that he which looks for help and succour from God, must therewithal be also persuaded of his fatherly love. But how should he be favourable without Christ, in whom he hath freely adopted us for his chosen, and always receiveth us unto mercy? 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 succour to his people in old time, he by and by reconciled them to himself in Christ. And therefore when he threatens famine, pestilence, or sword, he sets the Messiah before their eyes to give them hope of deliverance. Seeing this is so apparent, the jews have no cause to storm here as if the Prophet should speak without cause of a thing so far remote. For whereupon did the deliverance of jerusalem depend? was it not upon the manifestation of Christ? upon which foundation the salvation of the Church hath evermore been builded and upheld.  
Isaiah then speaks properly, saying, Thou receivest not the promises of God; but yet will he fulfil them: yea, he will send his Christ, for whose sake it is his pleasure to preserve this City: and howsoever thou be'st unworthy of it, yet God will have regard of his own glory. King Ahaz then is shut out from the sign which he had before rejected, and is deprived of the benefit of which he made himself unworthy: yet is the inviolable promise of God offered again unto him, which is sufficiently showed by the particle Laken, which signifies Therefore, as if he should say, Because thou reiectest this particular sign which God offered thee; the same God which was so liberal as to offer thee a sign freely, will not cease to give it, although it be irksome and cumbersome to thee. But whereas I have said, that the event of this promise is made even to Ahaz, my meaning is not as if God did therein comprehend him within the number of his chosen, for whose salvation God had ordained his Son: but as in respect that the word was directed to the whole body of the people. For they which expound the word Lakem, which signifies your sons, is constrained. Moreover, the Prophet leaves this profane king in regard of the accomplishment of the promise, and hath respect to the people who were adopted of God. He will give it you then, not to thee, o cursed king, nor to thy companions, but to you whom he hath adopted. For the covenant which God had made with Abraham remaineth sure and unmovable. And the Lord hath always had a remnant to whom the fruits of it do appertain, although hypocrites rule and bear sway over the people who are partakers thereof. So then there is no inconvenience to propound this promise to the visible Church, and to set it in full view before their eyes.  
Behold a virgin.] The word behold, hath great weight, and it is put to set forth the greatness of the matter. And so is the Scripture wont to speak of excellent and memorable things, to the end men's minds may be lifted up above all earthly things. The Prophet commands then that those which hear him should be attentive, and consider this extraordinary work of God; as if he should say, Be not sluggish, but weigh this great grace of God, which you ought cheerfully to receive; but it is hidden from you, because of your dullness. Now although the word Alma which signifies virgin, be derived from Alum, which signifies to hide, because shamefast and modest virgins press not into public meetings: and although the jews contend very much about this word, denying that it is taken for virgin, because Solomon useth it for a young maid which is beloved; we need not stand long in deciding this question. Let us grant them that Alma signifies a young Damsel betrothed, and that this word is to be referred rather to the age as they will have it (which the scripture notwithstanding useth often when it speaks of a virgin) the thing itself sufficiently refutes all their slanders. For what matter of admiration had the Prophet spoken of, if he had said, that a maid should conceive by the company of man? Truly it had been a ridiculous thing to set this forth for a matter of wonder or miracle. But put the case it should be spoken of a woman which should conceive by the help of man, yet all may see it to be a fond and senseless thing, that the Prophet speaking to the jews of a new and extraordinary matter, should add that a betrothed maid should conceive. It appears sufficiently then that he speaks of a virgin which should conceive by the power of the holy Ghost, and not according to the common order of nature. And this is that mystery which S. Paul so highly magnifies, to wit, that God was manifested in the flesh, 1. Tim. 3.16.  
And she shall call.] The verb is of the feminine gender among the Hebrues. For I know not whence they have taken it which read it in the masculine, seeing the copies which we use differ not one from another in this respect: so that being referred to the mother, it is certain that some extraordinary thing is expressed. We know that the charge is always given to the father to impose the name upon the child, in regard it is a sign of that authority and power which fathers have over their children, neither belongs it to the women. But here it is transferred to the mother. Whence it follows then that he is so conceived of his mother that he had no father on earth, for otherwise the Prophet should pervert the common use of the Scripture, which attributes this office to men only. Although it is to be noted, that this name was not imposed upon Christ by the will of his mother, neither had there been any weight therein; but the Prophet means that the virgin shall be as it were the Herald which shall publish this name, because there should be no earthly father to perform this office.  
Besides, this name was attributed to jesus Christ even in regard of the effect, because the only son of God clothed himself with our flesh, and united himself unto us in taking one selfsame nature with us. He is called then God with us, or conjoined with us, which can not agree to the man that is not God. The jews in their cavilings say, 
A cavil of the jews.  that this name was imposed upon Hezekias, because God delivered his people by his hand. He (say they) who is God's minister, Ans. represents his person. But neither Moses nor joshua, which delivered the people, were so called: it follows then that this name Immanuel, is preferred far before that of Moses, joshua, or any other; for by this name he surmounts all those that either were before, or shall be after him: it being a testimony of an high and excellent dignity and authority wherewith he is adorned above all creatures. Wherefore it appears that not only the virtue of God is here set forth unto us as it was wont to be by such ministers, but the union of the person, in which Christ appeared God and man together. Whence we still perceive, that Isaiah tells us no common matter, but shows an incomparable secret, which the jews labour with tooth and nail to obscure and darken.   
Vers. 15. Butter and honey shall he eat, till he have knowledge to refuse the evil, and to choose the good. 
HEre the Prophet confirms the true humanity 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 human reason. To the end we should not think then that he imagineth some ghost, he declares the signs of this humanity, by which he shows that Christ shall appear in the very true nature or flesh of men, to wit, because he shall be nourished after the same manner that other little children be. Now the jews had another manner of nourishing their children then we have, for they used honey, which we commonly use not, and they retain this fashion among them yet to this day, so as they cause the Infant new borne to taste of butter and honey before they give it suck.  
Till he know.] That is to say, till he be come to those years wherein he can discern evil from good, and as we commonly say, till he be of discretion: for the letter Lamed, signifies the time and term, namely, how long he shall be nourished after the manner of children: and this serves to prove his human nature so much the more. By knowledge he means that understanding and judgement which comes after Infancy is past. Whereby we see how far it pleased the son of God to abase himself for our sakes; that he would not only be fed with ordinary food, but was also content to be deprived of understanding for a time, and to sustain all our infirmities according to his human nature; 
Heb. 2.15.  for this can not appertain to the divine nature. S. Luke speaks of this time of Christ's ignorance, when he saith, he profited in wisdom, and in stature, and in favour with God and men, Luk. 3.35. If S. Luke had said simply that Christ profited, one might have replied, that was in regard of men; but he expressly adds toward God. It was needful that he should be like to all other little children for a time, that he might be destitute of understanding as touching his humanity.   
Vers. 16. 
* Or, Truly.  For before the Child shall have knowledge to eschew the evil and to choose the good, the land that thou abhorrest, shall be forsaken of both her kings. 
MAny are here deceived when they will conjoin 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 rational. But if we more narrowly weigh the Prophet's meaning it will sufficiently appear, that having left the general doctrine, from which he had made some digression, he now returns to the matter again; for having grounded the hope of jerusalems' deliverance upon the promised Messiah, now he teacheth how it shall be delivered. I expound not this verse then of Christ, but of all children in general; and herein I differ in opinion from all others which think it should be spoken here of some certain child. But for mine own part I take the word Hannar generally, so as the letter He should be added for the better understanding, rather to show the age, than some special child, as we commonly say, The child, adding this article The, for the clearer understanding of the matter; which also is very usual in the Scripture. Now if the word the had marked out some particular child, he would rather have said, this child, as in other places. Neither is it likely that this promise touching the ruin of the kingdoms of Syria and Samaria (which followed not long after) should be deferred five hundred years, that is, to the coming of Christ: we know this were too great an absurdity. The sense than is, Before the children which shall be borne hereafter shall know to discern evil from good, the land which thou abhorrest shall be forsaken.  
By land I understand the land of Israel & Syria: for although they were two Countries, yet notwithstanding they were esteemed but one, by reason of the covenant which the two kings had made one with another. Some take the land for judea; but that can not agree, because of the relative that follows. Now it is easy to gather from the holy history, that these things came so to pass according as they are here written. For after Ahaz had called the Assyrians to help him, Rezin was slain by them, 2. King. 16.9. Pekah king of Israel died soon after, that is to wit, in the twelfth year of king Ahaz: and Hoshea the son of Ela reigned in his stead, 2. King. 17.1. 
2. King. 15.30.  Before the children then which should be borne soon after should come to years of discretion, both the kingdoms 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 revived, 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 quickly perish. Some turn the word Mipne, Because; and I confess it is often taken in this sense: but I expound it more simply here, as if he should say, the land shall be forsaken and left destitute of the presence of her two kings, so as they shall appear therein no more. And by these words of the Prophet it sufficiently appears, that these things are to be understood of both kingdoms.   
Vers. 17. The Lord shall bring upon thee, and upon thy people, and upon thy father's house (the days that have not come from the day that Ephraim departed from judah) even the king of Ashur. 
HEre the Prophet on the other side threatens this wicked hypocrite, who seemed afraid (forsooth) to tempt God, and yet in the mean while sought help from those whom God had forbidden him to meddle withal. 
Exod. 23.32.  To the end than he should not lift up his crest too high in regard of this promise here made unto 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 overthrow. As if he should say, Thou promisest thyself wonders from the king of Ashur, and thinkest that he will stick close to thee, because that (against the commandment of God) thou hast made a league and peace with him; but thou shalt shortly feel what commodity will then redound unto thee by tempting of the Lord. Thou mightest have rested quietly at home, and so would God have been merciful unto thee; but thou lovedst rather to have help of Ashur: well, thou shalt learn by experience, that their cruelty shall far exceed the cruelty of all other enemies. This speech of the Prophet than suits very well with the former; for he presseth the disloyalty and unthankfulness of the king the more near, who in rejecting both the word of God and the sign, had made himself utterly unworthy of any promise at all. Also because that as soon as hypocrites have escaped any fear or danger they turn by and by to their old bias again, he affirms that the jews can by no means escape but they must be chastised, according as they had well deserved. For this cause he saith expressly, that the house of David (which by a special privilege ought to be exempted) shall be wrapped even under the like calamities. For God so moderates his judgements, that whilst he spares his Church and provides for the safety thereof, he yet in the end causeth the wicked (who are mingled with the good) to feel the rigour of his vengeance.  
From the day that Ephraim. 
1. Kin. 12.16 ] The Scripture useth this phrase of speech when it notes out say when a thing is sold extremely underfoot. There is no field so barren and unfruitful that is not worth more, if so be a man be able to husband it, as they do when a land is well peopled. He adds the reason of the changing of the price, whereby it appears that he speaks of a waist and destruction. There shall be no labourers, saith he, because of the bushes and briers, which we see comes to pass in an extreme calamity. I think also that the letter Lamed, which some have expressed by the word To, signifies Because. For the enemies having peeled and made havoc of all, and no husbandmen nor vinedressers being left, the best husbanded places must of necessity be covered 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 silver to buy the fairest Lordships.   
Vers. 24. With arrows and with bow shall one come thither, because all the land shall be briers and thorns. 
THe verb is in the singular number, yet notwithstanding we may expound it by the plural, to wit, that the Archers shall go through judea. Some think Isaiah speaks of Bows and arrows, because the enemies should be so fearful to behold, that no man should dare to approach near his possessions without armour. But I think it more probable that men shall go a hunting where the land was well manured and dressed before, because there should be caves and dens for wild beasts. Now this is a miserable change, to wit, when fields which in times past were husbanded and fruitful, are converted into forests and bushes. And therefore by bows and arrows in this place I understand hunting; and the sense is, that the Farmers shall not come near their Vineyards, but the hunters: and that they shall not meddle either with planting or pruning of vines there, but others shall hunt wild beasts in those places. So that for conclusion, he notes nothing else but an utter desolation, by means whereof the whole land shall be turned topsy-turvy.   
Vers. 25. But on all the mountains which shall be digged with the mattock, there 
* Or, there shall be no fear.  shall not come thither the fear of briers and thorns: but they shall be for the sending out of Bullocks, and for the treading of sheep. 
IT seems here that the Prophet contradicts himself, 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 thorns and briers, he describes as it were a new estate. This hath caused some to apply these words to the consolation of the people. But the Prophet's meaning is nothing less, because he declares that the mountains which were far remote from the places where men dwelled, and whither men went with great difficulty, should be now fit pasture for cattle by reason of the multitude of folks which should retire thither. And because every one would flee to the mountains, which in former times were desert and inaccessible, they should not fear to be scratched with thorns, because there should be inhabitants enough to suppress them. Now this is a miserable thing, when men can no otherwise escape from death, but by running amongst the thorns and brambles. His meaning is then, that men shall seek shelter and habitation in the mountains, which were desert and unhabited: because there shall be no room left for safety in the plain. And thus he portraites out the ruinous and pitiful estate of all the country; namely, such an horrible destruction, that the face of the land shall be utterly changed from that it was before. When the Prophet foretold these things to King Ahaz, no doubt but he contemned them. For this wicked King resting upon his forces, and upon the league with the Assyrians; stayed himself thereupon, and settled himself again upon his lees: as soon as the siege (which threatened the City) was raised and gone. But Isaiah notwithstanding ceased not constantly to discharge his duty; showing still, that there was no succour but in God; testifying to this wicked hypocrite also, that his ruin would come from that place whence he looked for safety and deliverance.    

THE VIII. CHAPTER.  
Vers. 1. Moreover, the Lord said unto me; Take thee a great roll, and write in it with a 
* Or, a common style.  man's pen; Make speed to the spoil, haste to the pray. 
THis Prophecy contains no new matter: but is a confirmation of the former; wherein Isaiah had prophesied the destruction of the two kingdoms of Israel and Syria, which was at hand. He had also foretold, that both Countries should lose their Kings, before the children which should be borne soon after, were able to discern between good and evil; that is to say, before they should be of discretion. But because the wicked take no warning by any threatenings, it was needful that this prophecy should be repeated, and confirmed by some sign: First, that he might awaken the people, God commandeth this Prophecy to be published and written, to the end all might take knowledge of it. We have said heretofore, 
See the end of the Preface before this Prophecy.  that the Prophets were wont after they had received commandment to publish any thing to the people, to comprehend the sum of it in few words; and then fixed it to the gates of the Temple: as we may gather from the book of Habacuk; 
Hab. 2.2.  wherewith if we confer this place, the thing shall be manifest enough. But here is a more particular thing: for he not only commands the prophecy to be written; but he requireth a great and large roll, to the end it might be read a far off. For by how much smaller the letter is, so much the more difficult and obscure it is to read. Hereunto appertains that which immediately followeth, touching the Style of a common person. The word Enosh, is taken for a man of any trade; to the end all, yea the simplest idiots might read that which should be written.  
Make haste.] This short and cutted manner of speech hath much more vehemency in it, then if he had stood to dilate the matter at large. For every one was able to carry home four words to his house; and in them to take knowledge of the swiftness of God's wrath; as also to be the more near, and in good earnest touched with his judgement, no less then if he had felt it with his finger. Lastly, the Lord would not strive with words, because it was now no time to plead; but rather to represent the matter by an outward sign. By an example than he sets the vengeance of God before their eyes; whereof the Prophets had so often told them in vain before: to the end it should pierce the more deeply into their hearts, and should remain engraven in their memories. So that as oft as one should but mention these words, haste to the spoil; 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 prophesied in the former chapter of the coming of Christ; many unaptly expound this of him: to wit, that being furnished with an heavenly virtue, he came to despoil the prince of the world; and therefore hasteneth to the pray. Although this hath some show of wit, yet it can by no means agree to the text. For the true and plain sense declares, that the Prophet saith not any new thing, but confirmeth that which he had said before.   
Vers. 2. Then I took unto me faithful witnesses, to record, Vriah the Priest, and Zechariah the son of jeberechiah. 
THe Prophet useth a noun and verb derived from one root, and the meeting together of the words hath elegancy: as if we should say, I have witnessed myself with witnesses. Now because this matter was of great importance, he took witnesses with him, as men were wont to do in things of consequence. He calls them faithful; that is to say, true and meet: 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 unto that at Damascus; and openly consented to an horrible impiety and abomination. I know there are others who are indeed of a contrary opinion: but if we consider the circumstance of the time well, we shall find it to be even that same Vriah, who like a trencher-chaplaine, conformed himself to the ungodly humour of the King; as the holy history witnesseth. Whereas they think it was some other, because Isaiah calleth him faithful: it is too weak a reason; for the Prophet did not so much look to the man, as to the office which he exercised; in regard whereof, he was sufficient to be a witness in this case. He meant not to say then, that Vriah was a good man; but that his person was not to be rejected, in regard of the authority of his office; but was in respect thereof, a witness free from all exception; as they say. Moreover, I think this prophecy was fixed to the doors of the Temple, in the presence of Vriah and Zechariah, who were taken to be witnesses to it. For he speaks of no vision, but of a commandment of God, which he indeed did and performed: to the end these words might be as a common proverb in the mouths of all the people.   
Vers. 3. After I came unto the Prophetess, which conceived and bore a son: Then said the Lord to me; call his name Maher-shalal-chash-baz. 
I Make no question but this which follows happened to the Prophet in vision to seal up the former prophecy. It seemed then to Isaiah, that he had the company of his wife; and that by this copulation he begat a son upon whom this name is imposed. There were no absurdity if we should confess that the Prophet had the company of his wife; and that he did indeed beget a child, to whom this name was given: 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 upon any man, there being no testimony of it: I rather incline this way, to think that this vision was offered to the Prophet, as a confirmation of the former prophecy. He calls not his wife a Prophetess, as the wives of Kings are called Queens, by way of honour: but because she was a public person in this vision. Isaiah therefore out of doubt, doth of set purpose turn away the minds of the faithful from thought of any carnal copulation; that they might so much the more attend to this sacred mystery. For howsoever it be a thing lawful in itself to beget children in marriage; yet notwithstanding nature itself teacheth, that the act is a matter of blushing, or shamefastness, which seeketh to do it secretly.   
Vers. 4. For before the child shall have knowledge to cry My father, and my mother, he shall take away the riches of Damascus, and the spoil of Samaria, before the King of Ashur. 
HEre follows both the exposition of the obscure words of Isaiah; as also of the vision adjoined unto it. For seeing God meant to speak briefly, it was needful it should be intelligible. I refer not the word child to the son of the Prophet, but to all those that should be borne soon after; as I have said heretofore. 
Chap. 7.14.  He threatens then, that the two kings of Israel and Samaria, shall be cut off before those children shall be of any growth. In the presence of the King of Ashur. That is to say, according to his desire and will. Wherein it may be he meets with the ancient manner of those which triumphed: before whose chariot they used to carry the spoils of the enemies. Thus the spoils of Damascus and Samaria shall be borne before the King of Ashur. From hence it appears yet better that the Prophet meant nothing else but to foretell the ruin of the kingdom of Israel and Syria: First, for the comfort of the faithful, and secondly, to scorn at the foolish fear of this cursed King, which could not endure that the Lord should secure him. He had not only rejected the promises; but also the sign which was offered him. This is the cause why the Prophet doth so much the more reprove the impiety of this king, and of all the people: as if he should say, I see that thou art resolved to believe nothing: but yet is the Lord determined to assist his chosen. For thou shalt shortly see sudden and unexpected changes, by which God will deliver his people. And yet it is certain that these things are not directed so much to the King, as to the faithful. Whence we are to note, that the servants of God do not always speak so that the hearers do by and by believe their sayings. Isaiah speaks here to the wicked, whom he profited nothing at all. Why then doth he direct his speech unto them? To the end he may convince them more and more, and to lay their infidelity in their dish: as also that the goodness of God might be the better known. For who would not have thought but such an impiety would have shut up the gate of all God's mercies from them? yet notwithstanding the Lord by his goodness overcomes both the perversity of the King, and of the people. Now ye see the Prophet's drift, to wit, that whilst he reproacheth the wicked with their pride, he shows them notwithstanding that God is always like himself.   

Vers. 5. And the Lord spoke yet again unto me, saying,  
6. Because this people hath refused the waters of Shiloah which run softly, and rejoice with Rezin, and the son of Remaliah.  
TO the end Achaz should not wax secure, nor rest himself upon a vain hope, the Prophet suddenly breaks off his speech touching the common salvation of the faithful, and doth again set the threatenings and chastisements before the unbelievers. Some think that he speaks here against those which only sought after news: as indeed it comes to pass, that the common people for the most part are not contented with the present state, but desire to hear of a new King. And that often happens to many, which we see befall those that are sick; namely, they hope to be better, when they have changed their place. The wills of men are so perverse, that when things fall not out as they would, they look after nothing but a change in the state, greedily pursuing after tidings thereof, thinking to receive some relief by it. But I think 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 general speech comprehending all estates: for impiety, and the contempt of God had almost overgrown the whole land.  
He speaks not then of any small number or of a particular faction; but of the whole assembly of the people: and seeing they were almost all of them degenerate, he very justly reproves them all. I confess indeed that he excepts a little remnant of the faithful, of whom he will make mention by and by. Now the offence is, that the people distrusting their own weakness, desired greater riches and forces. He saith then, that they despised the waters of Shiloah, because the jews made no reckoning thereof, and were discontented with their own estate. He adds, that they delighted to look to Rezin. Others translate, with Rezin: but the particle, to expresseth their perverse desire better. His meaning then is to say, that the jews seeing themselves destitute of great garrisons, looked unto others, and longed for the riches of the kingdom of Israel. For when they considered their poverty and weak estate they trembled, and trusted not in God at all; but only in outward helps. They thought they should be in great safety, if they could obtain a Prince equal in power to the King of Israel. Thus they rejoiced in other men's riches; and desired them.   
Vers. 7. Now therefore, behold the Lord bringeth upon them the waters of the river, mighty and great; even the King of Ashur with all his glory, and he shall come up upon all their Rivers, and go over all their banks. 
HE speaks in the present tense, to the end all should lay it the nearer to heart. Behold, the Lord brings upon you violent waters. We must note the similitudes which the Prophet useth: for the speech is much more elegant, then if he had spoken barely and nakedly without them: and it is as if he had said, Because the people are not contented with their condition, but are ever lusting after the riches and wealth of another, I will show them what it is to have a mighty King. As for example, if some few people subject to a poor and obscure Prince, having mighty neighbours that were subjects to a King of great renown should say, Oh, what a goodly thing were it to be the subjects of such a puissant King, to be under the government of the Emperor, or of the King of France, who have an invincible power! Should not God have just occasion to chastise such a wicked desire? For by how much the more mighty Kings are; so much the more do they oppress their people: they will be under no control, but will do whatsoever they list: add also, that they know not the measure of their power, but according to their strength they give themselves licence to do what them liketh. The Lord reproves this unbridled desire of the jews, that in distrusting their own strength, they looked not to the Lord; but to the riches of mighty Kings. Now this reprehension hath much more grace under these figures, then if he had spoken without them.  
Shilo, as S. jerom saith, was a little fountain, whence proceeded a river running softly thorough the midst of jerusalem. And because this little river was insufficient to defend them, they desired and asked after those great rivers which environed, and greatly enriched the cities. For there is nothing which brings more renown and riches to a country, than these great navigable rivers, by which one may fetch in and carry out all sorts of merchandise, the more easily. He compares Euphrates then, (which is the most renowned river in the East) with Shilvah; and follows the same similitude: understanding by violent waters, the Assyrians, which should waste judeah, and spoil it wholly, 
2. King. 18.  as it were with a deluge. I will show you, saith the Lord, what it is to wish for these mighty and violent waters.  
And shall come up.] This place ought to be diligently observed. For we have all of us a distrustfulness naturally rooted in us, so as when the help of man fails, we are out of heart. Let God make what promise he will, we cannot be resolved of the truth of it: but have our eyes fixed upon our own feebleness, and being besotted, we lie like blocks in our fears. And therefore have we need to seek a remedy for this vice. Shiloah then; that is to say, the vocation or condition to which God hath called us, with promise of blessing; should be unto us a strong defence, although we see it not before our eyes; and that we should prefer the same our estate before the power of the greatest Kings of the world. For if we rely upon the succour of men, and place our confidence in riches and abundance of silver; we must look for the chastisement which the Prophet threateneth in this place. The holy history witnesseth that these things came to pass; so as he which shall read therein, shall have no great need of an exposition of this place. The Assyrians whom the jews called to their succour, destroyed them: and this was a just punishment of their distrust. Wherein we have a fair looking glass to behold the end of such lustful people, who could not content themselves with the promise of God's aid and secure. Let us then look to ourselves, and let us be warned by this destruction of the jews.  
The Church for the most part is in such case, that she is always destitute of the help of men, lest whilst we be too well established in our outward estate, we should have our eyes dazzled with our riches and strength, and so should fall to forget God. We must learn to rejoice in our weakness, and to content ourselves therewith; to the end we may depend upon the Lord for secure: so as the small and low waters be better pleasing unto us then all the great and boisterous rivers of the Heathen: let us not therefore envy the greatness and power of the wicked. To this purpose it is said in the 46. Psal. The streams of the river shall rejoice the city of God; the sanctuary of the most high is in the midst thereof, therefore it shall not move: God will help it right early, the Heathen make a noise, the kingdoms shaked, and the earth trembled: The Lord of hosts is with us, etc. Object. If any shall object that the help and secure of men is not to be despised: the answer is very easy: Ans. to wit, that the Prophet condemns not such helps here; but that cursed fear which drives us into despair: as when we are so affrighted, that no promise of God whatsoever can hold us in our places. 
Let this be well observed.  Now we must yield God this honour to content ourselves with him alone, although all things else should fail us; seeing we are assured that he is always ready to relieve us. And then it is all one whether we have outward helps, or whether we have them not. For if we have them, it is in our liberty to use them; if we have them not, let us be content: and let one God only suffice us for all necessities. For he is sufficiently able to fulfil his promises of himself, and needeth none of man's help: therefore we may boldly commit ourselves over into his only custody and safeguard.  
The Verb Kalaq, which sometimes signifies to pass; is as much in this place, as to spoil and cut off: as if the Prophet should have said; He shall not only slightly pass thorough judeah, but shall also overflow it; so as he will drown and destroy it wholly. For he will spread himself all over the land in all places. He adds,   
Vers. 8. And shall break into judah, and shall overflow and pass thorough, and shall come up to the neck; and the stretching out of his wings shall fill the the breadth of thy land, O Immanuel. 
THis similitude is taken from a man, who entering into a river, goes forward by degrees till at length he come up to the neck. So shall judah be environed with this boisterous flood; to wit, with the Assyrian: in such sort, as he shall wade into it up to the neck. Now he speaks this of jerusalem, which was the chief and capital City in the kingdom: for when the Assyrian arrived there, it was no hard matter to destroy all judah. The breadth of thy land. That is to say, over all the parts of it. The Prophet goes on still with the similitude of his prophesy, and she●es how great the violence of the Assyrian will be, and he amplifies his fierceness and turbulency by the same similitude, to wit, of a raging stream, which having broken all ramparts that could be set before it, overflows and spreads every way, overcaries and bears all down before it. For he follows his denunciation against the jews, as he began to do in the two former verses. And as he had threatened the Israelites and Syrians with destruction, so now he likewise threatens the jews with the same. For the better understanding whereof, we must consider the context which Isaiah disposeth very fitly. He had directed his speech before to others, because Ahaz was unworthy of it. The Lord shall give you a sign, and this we have handled in the former Chapter. He therewithal adds the means whereby to preserve jerusalem, to wit, by the sudden mutations which should happen to Israel and Syria. This was confirmed in the beginning of this Chapter as well by express commandment, as by vision. Now he comes to the jews, who should not think to escape without punishment; as also that they should not be too much lifted up with the fall of their enemies: for he shows that their reward is very near, and that they shall be chastised for their impiety and disloyalty, because they despised the Lord, and would not be satisfied with his promises, signs, and benefits which were offered them in all fullness and abundance.  
Quest. Immanuel.] Some ask why the Prophet rather turns his speech to Christ, then to call it Gods holy land: for no doubt but by the name of Immanuel he means Christ. It should seem that this was said to express the indignity of the offence so much the more: because judah was not only consecrated unto God, but also had the pledge of his salvation in the person of the Mediator; and therefore should be a great indignity unto them to be destroyed by an Infidel king. Ans. But I think rather the Prophet adds this word, to give some hope again to the faithful, and to comfort them in so great a calamity, for they might have been out of heart, seeing the country so cruelly wasted and spoiled. His meaning is to say then, that this destruction shall not hinder the coming 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 remain in it. This then is added in stead of a consolation, giving them to understand that the land being peeled and destroyed, shall yet notwithstanding be rather Gods then man's. And this turning and applying of the speech to the second person, hath great vehemency; because by this means he hath recourse to the promised redemption: to the end the Lord may moderate his anger in the midst of these horrible calamities.   
Vers. 9 Gather together on heaps o ye 
* Or, peoples.  people, and ye shall be broken in pieces, and hearken all ye of far countries: gird yourselves, and you shall be broken in pieces: gird yourselves, and you shall be broken in pieces. 
THe Verb Raaf signifieth to bruise, or to break, whether it descends from the word Roa, or from Raah. But because Raah signifies to conjoin 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, Break you, to wit, either the kingdom of judah, or the Assyrians; it seems too constrained, & too far fetched. But it appears that the Prophet describes the counsels and enterprises by which they thought to cut off the Church of God, because he by and by adds, Gird yourselves. Also in the beginning of the next verse, Take counsel. The word then of Assembling, properly agrees to this place, unless any had rather take the word to Break by a figure; to which I willingly yield, and so the word amounts to as much as to heap up, or (as we commonly say) to pack up hard together, because things which are pressed, are also consequently pressed with violence and thrust together. He means then not only an heap, but an heap well pressed together: as if he should say, Gather yourselves close together, as if you were some very thick heap. This signification as it seems agrees very well to the circumstance of this place; and that which is added afterward tends also hereunto, Arm you, Gird yourselves. But the Prophet encourageth himself 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 selfsame means conceived a new hope against the enemies, who although they might seem to have obtained all their desires when they had spoiled the country: yet should the Lord be conqueror, and would maintain his own against the cruelty of their adversaries. And thus withdrawing his mind from the contemplation of this calamity, he turns it to Christ, and in beholding of him, he so fortifies himself, that he is bold to triumph over his enemies, as if he had already overcome them. We are to place the Prophet then as it were in the watchtower, from whence on the one side he beholds the discomfiture of the people, and from the other the Assyrians conquering and overflowing 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 delivered out of all misery, he turns himself against the enemies which God should destroy soon after. And this we ought diligently to observe, that having now to wrestle against the same temptations in these afflictions which the Church endureth, and with the burden whereof she is almost overwhelmed: that we forthwith cast our eyes upon Christ, by beholding of whom we may triumph over Satan, and all sorts of enemies.  
Quest. O ye peoples.] Wherefore makes he mention of peoples, seeing the Assyrian only should destroy the land of judea? Ans. I answer, that the Army of the Assyrian was composed of divers nations, for he had subjecteth the Chaldeans; together with many others: and therefore this Monarchy comprehended divers countries, notwithstanding, he hath also an eye to the Israelites, Syrians, and Egyptians, and to all other enemies whomsoever which had set themselves against the Church of God. Neither speaks he of one plague wherewith the Church was afflicted only, but of the perpetual combats which the chosen people should sustain from time to time. For the better understanding whereof we must join the verse following: where in the latter end it is added, 
The ground of comforting ourselves in the days of trial. Prou. 21.30.  because the Lord is with us. For behold the foundation of our deliverance, to wit, God with us. Let men conspire, let them plot, consult, and determine, all shall be in vain, because there is no counsel against the Lord. Let us begin then at this foundation, if we mean to be strong in deed.  
But we are to examine whether it be lawful for all to rejoice on this manner; the wicked brag in deed that God is with them: neither make they any bones to triumph and glory in his name, and yet is their glory vain and to no purpose. As touching the faithful, their valiant mind is grounded upon the word of God, and proceeds from a true faith, lively engraven in our hearts: by means whereof we dare boldly triumph over all our adversaries. As also S. Paul teacheth, who encourageth all the faithful by this doctrine, If God be with us, who shall be against us? Rom. 8.30. Let us then in the first place look that we have the Lord with us; which can not be done, but we must embrace the promises by faith: which if we have, then shall not our rejoicing be in vain. Whereas he speaks to a nation so far off, to which this voice could not reach, the reason thereof is evident enough, to wit, that the faithful might know the efficacy of the word, and might understand that the Assyrians with all their preparations should be governed by it, although they were very far remote: as if he should say, It is true that you despise God, but he can easily keep you back a far off, and beat down all your rage.  
Gird you etc.] The repetition is not superfluous, for it is much more hard to look for the succour of God again after we have once been delivered; then to embrace the promise of one only deliverance. And further, although the first assaults of the enemies do not much astonish us, yet notwithstanding when we see them obstinate in their malice; their hardness of heart weakens us, of the which we have daily experience. For if any danger presents itself, we can look for succour from God for a brunt, but if we fall thereinto the second time, we quail: and such is our woeful unthankfulness, that we can hardly be brought to believe that God will assist us once more. So then, we are out of heart if happily we fall into danger oft times, thinking surely that God will be weary at the last, if he do us good and succour us every day. 
We must not content ourselves to have put our confidence in God for once or twice, but we must hold out for ever, as it is in Chap. 26.4.  Isaiah therefore would prevent this weakness of men, that when we have been assailed once or twice by enemies well provided and furnished: yet notwithstanding to remain courageous and invincible still. And if it fall out that being once circumvented they yet double their forces, never ceasing to weary us, yet let us not therefore wax faint or out of heart, because God is able to destroy and cut them off to day and to morrow, even as oft as they imagine our overthrow.  
And in this place also we are advertised of our estate & condition, to the end we might learn to be always upon our watch, and ready to sustain new assaults: and not to think we are therefore discharged when we have resisted once, 
1. Pet. 5.8.  because Satan is never idle, but is ever busy in his charge, not ceasing day nor night to procure our ruin. He solicits and stirs up his soldiers, and sets them on fire with new lusts. But albeit we must of necessity enter into the combat often, yet let us be assured to obtain the victory. Let us fight then with cheerfulness; and keep our standing firm in the battle.   
Vers. 10. Take counsel together, yet it shall be brought to nought: pronounce a decree, yet it shall not stand: for God is with us. 
* Hebr. Immanuel.  
Having spoken of the force of the enemies, he comes now to their counsels; as if he should say, Howsoever the enemies are mighty not only in weapons and strength, but also in counsel and wisdom, yet shall they lose all their labour. This advertisement therefore was very necessary. For it often happens that we contemn our enemies, how mighty or well armed soever they be, because they want counsel, and are rather carried with blind fury, then led by reason: he advertiseth therefore that all the craft and subtleties whereby the enemies shall endeavour to snare the people of God, shall in the end turn all into smoke, and therefore that they shall bring nothing to pass, although they have all means ready, and that nothing be wanting in their power, counsels, and policies.  
He adds, Pronounce a decree, that the sense might be the more clear. I have translated Appoint, or Decree a decree. This appertains either to the insolency of the enemies, or else it is the conclusion of their counsel: for after a thing is determined, the Decree follows. He affirms, that all this shall vanish into smoke. Thus it appears what the Prophet means, and what use we are to mak●●f this place. Now this may serve us as a shield wherewith we may beat back all the darts of the enemies, whether they be furnished with weapons, riches, power, credit, authority: or whether they be endued with wisdom, counsel, policy, wit, foresight, aptness of invention, or boldness: for if so be we have God with us, we are then most strong, and very well appointed; and consequently, all that and dread of the people; to the end they might know that they should receive a just and due recompense of their wickedness and contempt of his Majesty, when they trembled like cowards, and were so amazed for the present dangers. Now, although he join dread and sear together; yet his meaning is not that the jews should so tremble as the mention of God's name, 
God would not have us so to fear him, that we should flee his presence.  as to flee from his presence: but he placeth these two words together, only because he requires a sonlike reverence of his Majesty: as also to note a constant perseverance therein. His meaning is then, that they shall be free and dispatched from trouble of mind, if so be his fear be so lively engraven in their hearrs, that they never departed from it. And truly, whosoever he be that subiecteth himself willingly unto God, setting his fear only before his eyes, to hold himself by means of this bridle, in his duty; such a one shall feel by experience, that there is no place of refuge more safe, then under the shadow of his wings. But in regard that the wicked cease not to provoke his wrath against them by their outrageous liberty; he avengeth himself worthily upon such a careless security, vexing their minds with a continual unquietness.   
Vers. 14. And he shall be as a sanctuary: but as a stumbling stone, and as a rock to fall upon to both the houses of Israel; and as a snare and as a net to the inhabitants of jerusalem. 
HE promiseth a secure and quiet conscience unto the true servants of God; because the Lord will easily appease all terrors, in keeping them under the shadow of his wings. Now he alludes to the word Sanctify, which he used heretofore: for the word which signifies Sanctuary, Tower, or fortress, is derived of that which signifies, to sanctify. He means to affirm then, that God asks nothing whereof he offereth not a like mutual recompense. For whosoever they are that do sanctify him in their hearts; shall also prove by experience, that he is a most certain Sanctuary, and haven of safety for them. But howsoever there be some correspondency between God and us in this sanctification; yet notwithstanding it is in a divers respect; because we are said to sanctify him, when we attribute unto him all praise and glory, and depend altogether upon him: but he on his part is said to sanctify us, when he delivers and keeps us in all dangers. Now because very few are found who obey him, resting themselves wholly upon his promises, the Prophet meant to arm the faithful against all such temptations. For they were in danger to be carried away by such and so wicked examples as by a kind of whirlwind. Behold now the Prophet's meaning; as if he should say; The Lord will be a most safe and faithful guardian unto you: and howsoever others spurn 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 Sanctuary is as a Tower situated in an high place, for the defence of the faithful; and for the destruction and ruin of the unfaithful, in regard they rashed upon God with a foolhardiness. But we shall hereafter see more clearly how this was accomplished; partly under Hezekias, partly also from the time of the captivity of Babylon: and yet notwithstanding, Christ was therewithal prefigured, who was to be a rock of falling, and not a fortress of defence to the Israelites. Isaiah advertiseth the faithful of this fall; to the end they should conform themselves to this warning.  
To the two houses.] The jews do fond and senselessly rend this sentence, instead of dividing 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 between the faithful and the unfaithful. But he rather commands the faithful not to be discouraged, although almost all the multitude of both the kingdoms, do hinder them from following of God; but that in forsaking all impediments, they should go on with cheerfulness through the thickest of them. The Prophet might have said in a word, he shall be a stumbling stone to Israel: but he meant to express it more fully: for he comprehends the whole people, and saith; that God shall be their overthrow. The people were divided into two Kingdoms; to wit, Ephraim and judah; and therefore he names both the one and the other. I grant that some were excepted out of this number: but he speaks here of the whole body in general.  
This is an excellent place, and cannot be too oft called to mind; especially in this time wherein we now live, wherein we see the estate of religion almost quite abolished in Christendom. Many boast that they are Christians, who yet are far off from God, and to whom also Christ is a stone of offence.  
The Papists proudly brag of his name, although they profane his whole service by their superstitions, and despitefully dishonour him. As touching those who have the pure worship of God established in the midst of them, there are very few who embrace the doctrine of the gospel with a sincere affection.  
On which side then soever we turn our eyes, we can see nothing but woeful temptations every where. And therefore let us set this most profitable advertisement before us; to wit, that it is no new thing to see the greater part, yea, almost all those who boast themselves to be the servants of the Church, yet to spurn against God. And in the mean while, albeit we be but as a little handful of people in respect of them; yet must we rest ourselves constantly notwithstanding upon the Lord.  
To the inhabitants of jerusalem.] This is the second amplification. For having made mention of both the kingdoms, he names the principal or head place of them both. Now howsoever the whole Country was degenerate; yet notwithstanding it seemed that the Lord had his chief residence there. He shows then that God is a stone of offence, and a rock to fall upon; not only to the common people, who were dispersed abroad in the Country and villages; but also to the greatest; as to the Magistrates and Ministers who were in jerusalem: yea even in this holy place (I say) where God intended that there remembrance of his name should especially be honoured. The which David also witnesseth when he saith; that the master builders whom God had set on work, rejected the chief corner stone: Plas. 118.22. jesus Christ alleging this place against the jews, 
Mat. 21.42.  shows 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 impiety & rebellion increased by little & little, even till it came to the height. So then as well the great, as the small, who had always obstinately resisted God, did yet more licentiously overflow at that time; so as being come to the top, in the day of their destruction, they were wholly forsaken of God, whose Son they had wilfully rejected. 
A testimony proving the Godhead of Christ.  And from hence we gather a testimony of the eternal Godhead of Christ: Saint Paul showing that it is God himself of whom the Prophet here speaks: Rom. 9.33. Now he mentions no new God; but him who created heaven and earth, and who manifested himself to Moses. It is God himself then, by whom the Church hath been always governed.   
Vers. 15. And many among them shall stumble, and shall fall, and shall be broken, and shall be snared, and shall be taken. 
HE continues to threaten the wicked as he did heretofore; and denounceth, that all those which would not rest upon God, should not escape unpunished. Now the threatening is this; After they have stumbled, they shall fall; and in the end, shall be broken. This agrees with the former Similitude, in which he compares God unto a stone. Christ alludes thereunto, comprehending both the members: Whosoever falls upon this stone, shall be broken; and upon whomsoever it shall fall, it shall grind him to powder: Matthew 21.44. That which follows afterwards, They shall be snared and taken, agrees to the Similitude following; wherein he compares God to a net and snare. Let not the wicked think themselves then stronger than God, or wiser than he: for they shall feel in the end, both to their cost and ruin, that he is the strongest and wisest. Therefore it must needs follow, that they be brought to nought; because they shall be broken to powder in an instant: or else so enwrapped, that they shall never wind themselves out. Now these things are not proper unto God otherwise than accidentally, if we may so speak: for his proper office is rather to draw men unto him, and to to give them assured ground of their salvation; which was very well known and seen most clearly in Christ. In regard whereof, Saint Peter saith, that howsoever many unbelievers stumble at him, yet that their falls ought not to hinder our faith, that it should not always march on; because to us Christ is a chosen and precious stone: 2. Pet. 2.4.   
Vers. 16. Bind up the testimony, seal up the law among my Disciples. 
THe Lord now turns his speech to the Prophet, and encourageth him against he should fight against Apostates and rebels; to the end he might execute his office boldly and constantly; which was not a little needful. For Isaiah had tried the great rebellion which was in the people: so as if he had looked only upon the present estate, to wit, the infidelity of the people, and the labour which he bestowed in vain, he might forthwith have been utterly out of heart. For this cause the Lord purposed to confirm and ratify his vocation afresh unto him: and not for his sake alone, but for all their sakes also which should obey his doctrine. And howsoever few should give credit to the same; yet doth the Lord witness notwithstanding, that his doctrine is sealed up to those few: and that for their sakes Isaiah was not to give over 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 be read nor understood but of a small number; that is to say, of those to whom they were directed. And thus there are very few who understand the word of God, (for they are the elect only) howsoever it be offered to all in general. The word of God than is sealed up to those that profit not by it; and yet so sealed, as that the Lord opens the same notwithstanding to his chosen by his holy Spirit.  
Some derive the verb Tsur, which signifies to Bind, of the verb Natsar; and translates, Keep. Now although this be of no great importance; yet notwithstanding it appears by the other word seal, that the exposition which I have followed is the best: for the ancients were wont to bind a thread about their letters, and then to set the seal upon it. Now from hence we gather a most profitable doctrine: to wit, that the Pastors and Ministers of the word, aught to continue constant in their office, although it seems that all revolt, and that nothing is to be seen in men but outrage and rebellion: because the Lord will ever reserve unto himself, some disciples which will profit in the reading of his letters; howsoever they be closed and shut up to others. The Prophet will use the same Similitude, Chap. 29.11. where he saith, that the word is like to a closed book: but there mentions the wicked only: but here he speaks of the Disciples, amongst whom his doctrine should not be unfruitful.  
But some will demand; whether the Prophet should leave the people so, Quest. as to withdraw and shut up himself apart with his disciples, Ans. who made some benefit of his warn? I answer: This was not the Prophet's intent; for it was the will of the Lord that he should preach publicly and manifest his message unto all. And because he spoke as to deaf ears, & might therefore lose his labour, and so be discouraged in seeing no fruit to come thereof; the Lord hereby encourageth and strengtheneth him, to the end he should go on forward still, although all things were in a manner desperate: that so, contenting himself with the small number of his disciples, he might be more courageous in his ministery then ever before.   
Vers. 17. 
* Or, So.  Therefore I will wait upon the Lord, that hath hid his face from the house of jaakob; and I will look for him. 
SO I will wait.] I had rather translate the Hebrew particle Van, in this sense; because the Prophet retires himself apar● as it were, having received consolation! from the Lord: as we have seen heretofore. It is as much then as if he had said; Seeing the Lord is pleased to have some Disciples, amongst whom his doctrine should be sealed, I will wait, although he hath hid his face from jaakob. That is to say, although he hath rejected and cast off his people. This place is worthy our observation; in the meditation whereof, we ought continually to be much encouraged: yea, if so be the Lord proceed so far, as that he hath turned his face away from his people, and should reject those who make profession of his name: yet for all this, must we wait upon him with invincible patience. This is the only remedy we have. The word waiting, hath great emphasis in it, as if he should say; Yet notwithstanding will not I turn away from the Lord; I will still persevere in faith. He yet augments the matter when he adds, So I will wait. Seeing our faith is wont to stagger and faint when offences do happen. It is grievously shaken when we see ourselves forsaken of our companions, and that the sworn enemies of the Church do proudly usurp the title of it: for offences for the most part do cause us to turn away from God, filling us with such perplexed thoughts, that we are ready to call the truth of his word into question. This consolation than is very necessary, as well in the calamities wherewith the Church is oppressed, as in the troubles wherewith she is tossed by the disloyalty of others.   
Vers. 18. Behold, I and the children whom the Lord hath given me, are as signs and wonders in Israel, by the Lord of hosts which dwelleth in Mount Zion. 
Here the Prophet not only testifies, that he will wait in patience; but also shows what his constancy is; proposing himself, with his disciples and those which remained with him, to open view. As though he should say, Although others recoil, yet Lord behold I am ready to do thee service; and I also bring those with me, whom thou hast vouchsafed to save miraculously by my labours. He shows an invincible manfulness then, and protests that he will continue in the faith and obedience of the Lord, although all should revolt.  
By Children, he understands servants and ministers; following therein the usual custom as well of the Hebrew tongue as of the Latin. Now he speaks of the Disciples whom he mentioned before. Whence it appeareth, what their duty is, who would be reputed the true disciples of the Lord; to wit, that they protest with Isaiah, to be teachable, and ready to hearken, and that they be ready to obey, as soon as the Lord shall speak. 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 rank, and to show them the way by their example; as was said in the second Chapter, verse 3. otherwise they should have no authority in teaching. The Apostle in the Epistle to the Hebrews, 
Heb. 2.13.  applies this place to jesus Christ; and from thence draws an admonition, which ought to serve us as a sharp spur; to the end we should not think to follow Isaiah alone for our leader and Doctor, but Christ himself; and to be so much the more encouraged to run our course with greater alacrity.  
Which the Lord hath given me.] The Prophet shows here of whom it is that we hold our faith; to wit, of God and of his free election. For Isaiah preached to all publicly, admonishing every one, and soliciting all without exception, to draw near unto the Lord: but the word profited those only which God had given him. By the word Given, he meaneth those whom God drew inwardly by the secret instinct of his holy Spirit; for otherwise the external voice should have sounded in the ears of the people in vain: and thus it is said that the elect are given to Christ of God his Father: joh. 6.37. Whereby we perceive, that the promptness of faith depends not upon the will of man; but that some few among many do believe, because (as S. Luke saith) they were ordained before unto life: Act. 13.48. Now God is wont to call them whom he hath predestinate; and sealeth up the testimony of their adoption effectually in them, to the end they may give themselves to teachableness and obedience. Such a thing is the gift then whereof Isaiah speaks in this place. But this agrees fitly unto Christ, to whom the Father offereth and giveth Disciples; as it is said in john; No man cometh unto me except my Father draw him: john 6.44. Whence it follows, that he is appointed our guardian to preserve us under his protection unto the end: and therefore he saith; That none of those whom the Father hath given him, shall perish: joh. 17.12. 
joh. 10.20.   
Signs and wonders.] Some refer this to miracles amiss: for the sense is far otherwise, namely; That all the faithful shall not only be hated, but also be had in execration; so as they shall be esteemed monsters; and that not amongst strangers and open enemies, but even in Israel itself; whereof we have experience at this day. The Papists on the one side abhor us more than Turks or jews; nay, more than dogs and swine. Now although this be odious, yet must we not be much astonished thereat; for this prophesy of necessity must even now be fulfilled. The Prophet found it by experience amongst his own people: as all those have likewise done, which have followed his doctrine. But we find not only this hatred towards us in the Papists alone, but even in those who would seem to have profited most in the Church: and the greater part of these abhor us, mock us, and esteem us as very monsters; only because we trouble ourselves so much, and are so careful for the salvation of the Church, of God's honour, and of life eternal. But yet let us not be afraid to put ourselves into dangers, to incur hatreds, envies, taunts, banishments, want, hunger, nakedness; and last of all, death itself for all this. To them indeed they are monstrous things; for how can they taste of these sovereign good things with any relish, whilst they pamper themselves, and are so careful for their quiet and ease? But to the end their flouts may not astonish us, we must arm ourselves with this exhortation of the Prophet.  
Now to the end he might show how vain and frivolous the conspiracy of the wicked is he stoutly triumphs over the pride of the whole world, by placing the Lord of hosts as opposite against them: as if he should say; I pass nothing at all that men abhor and detest me, seeing I am assured that God is on my side. When he also adds, that the Lord dwelleth in mount Zion; these words carry great weight. For though the people were covered under an infinite heap of vices and wickedness, yet they gloried as if they only were holy to the Lord; and in abusing his promises, they condemned the true servants of God, which reproved them. On the contrary, that the Prophets might pluck this pride & vain confidence away from them, they testified that they were the Ministers of the only true God; whom this people notwithstanding falsely bragged to worship in Mount Zion. Now God did not so choose his dwelling place there, as if being tied to that, he would therefore allow a bastard and newfound service: but would be sought and served there, according to the rule of his word. And therefore Isaiah taking the God which dwelled in Mount Zion, on his side, taxeth and sharply galleth the hypocrites, who foolishly and proudly bragged as oft as they cried, The Temple of the Lord: 
jer. 7.4.  because it was rather an idol wherein they gloried; contrary to God's word. Now although they snatched the promises to themselves, yet they falsely alleged them against the true servants of God; as the Papists at this day do against us. The Prophet than adorneth God with this title, to the end he may unmask those hypocrites, which made no conscience vainly to oppose the name of the Temple against the express word of God. And in this regard Isaiah now saith; Take us for monsters as it pleaseth you, yet notwithstanding God will approve of his own: you cannot abhor them, but you also therewithal reject the God of Abraham and David, whose servants we are.   
Vers. 19 And when they shall say unto you, Inquire at them that have a Spirit of divination, and at the Soothsayers, which whisper and murmur; should not a people inquire of their God, from the living to the dead? 
But if they say.] The Prophet goes on with his speech; to wit, that all the faithful being armed with the authority of God, should not only as with a buckler, but as with a wall of brass, constantly resist all impiety. He admonisheth them then to continue steadfast, and not to be shaken, if any should offer to solicit them to superstition and idolatry. He useth the plural number, to show that it was a vice common among all estates, which had overflowed every where: as if he should say, I see very well what will come to pass, you shall be in great danger: for those which remain amongst you, will endeavour to turn you aside from the true God, because themselves being wicked, will also desire to have you become like them. There withal he showeth how wickedly they were revolted from the law and covenant of God, in that they were not ashamed to solicit others to seek unto Sorcerers and Enchanters, whose very names ought to have been abominable and accursed unto them.  
A people.] Some read this altogether in the person of the wicked; as if under pretence hereof, they would deceive the simple: to wit, that there is no nation whatsoevet, without oracles & revelations, but every one asketh counsel at his gods, or at least, of the Magicians and Soothsayers. Yet notwithstanding, me thinks the opinion of others is more sound, who think that Isaiah teacheth his disciples how they should answer, if so be any should solicit them to idolatry. 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 less to the greater; What? do the Gentiles ask counsel at their gods, which notwithstanding are falsely so called; and shall we not make more account of him whom we know to be the true God, especially seeing he hath manifested himself so to be unto us, and that by so infinite testimonies? Is it not a foul shame that the heathen should make more reckoning of their gods, than we do of our God? But I rather expound this of the jews themselves, who are called People, by way of excellency; because they were adopted of God. Neither is it material that the Prophet useth the 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 beat back all those superstitions which glide so smoothly throughout the world. And if others doubt and stand in a mammering whether they should ask counsel at dead Idols, or at Saints departed; yet let us always have this answer ready at hand; That we ought to ask counsel of God only. Now the Prophet alludes to the place in Deuteronomie; where the the Lord forbids that they should go to Enchanters or Sorcerers: Deut. 18.10. And lest they should allege the examples of the heathen, who had their Soothsayers and expounders of dreams, and observed the flying of the fowls, he adds in 15. verse, that they should not want a Prophet neither should they be left destitute of necessary doctrine. It was the will and pleasure of God then, that they should wholly depend upon his word, and only learn from thence whatsoever was expedient for them to know, and so to yield him loyal obedience.  
As touching that which follows, from the living to the dead, some expound it otherwise, and interpret for in stead of from: and then the sense is this; Will ye ask counsel at the dead for the matters of the living? But in regard this sense is constrained, it should be more proper it may be, to expound it thus, The Lord will be our master, and for this end hath ordained his Prophets, that we should learn his will of them: for the Prophet is the mouth of the Lord. It is not lawful then to go unto the dead, to whom this office was not given: and add hereunto also, that the Lord minds not to use the service of the dead to teach us. But yet, when I have well considered the text somewhat more narrowly, I had rather translate the Hebrew word Bede, From; to wit, from the living to the dead: as if he should say; that one only God ought to suffice us, as well for the living as for the dead. Whether thou considerest the heaven, the earth, or the lowest parts thereof, thou shalt find that one God only sufficeth us. Me thinks this sense is most proper, and easy. The Prophet than arms the faithful against the devices and plots of the wicked, which otherwise might have caused them to revolt; to the end they might content themselves to have God only for their Master; and that they should not do him that injury, as in forsaking his doctrine, to give themselves to other teachers; but rather casting off all other things, they should only depend upon the truth; the which he repeats and confirms immediately.   
Vers. 20. To the Law, and to the Testimony, if they speak not according to this word, it is because there is no light in them. 
THis place is diversly expounded. For some take it to be a form of an oath, as if the Prophet should Swear by the law, that those were apostates, which drew others to the like apostasy with them. But I take it otherwise; namely, that we are rather brought to the Law, and to the Testimony; because the particle Lamed, shows that this is the true sense. The Testimony is conjoined with the Law; not as if they were divers things, but for the plainer understanding. As if he should say; To the Law, which contains the Testimony of Gods will toward you. Lastly, we must take the word Testimony, for an epithet; to the end we may know what the use of the Law is; namely, that God manifests himself therein, and shows what a one he will be towards us: and lastly, he there ordains all things which are needful for us to know. This then is an excellent commendation of the Law, which contains the doctrine of salvation, and the rule of a right and happy life. And this is the reason why he justly forbids us to turn from it in the least jot; as if he should say, Forsake all your superstitions, after which these run so violently. They were not content with God alone, but sought a thousand inventions: for what will satisfy him that forsakes the Lord? Christ speaks also in this sort; They have Moses and the Prophets, let them hears them: Luke 16.29. For although Abraham be brought in speaking there, yet is it a perpetual oracle which proceeds out of the mouth of God.  
We are enjoined then to hear the Law and the Prophets, to the end we should not be carried up and down after the curiosities of man's brain; neither to desire the knowledge of any thing by means of the dead. For if the Law and the Prophets sufficed not, the Lord would not forbid us to use other means. And hereby we learn, that whatsoever is added to the word of God, aught to be condemned and rejected. Why so? 
All our wisdom should be limited within the bounds of God's word.  Because it is the Lords will that we should wholly depend upon his word, and that all our wisdom should be limited within the bounds thereof. If we then listen unto others, we snatch unto ourselves a liberty which he hath forbidden us; and in so doing, we offer him great outrage. Now whatsoever it is which men shall be bold to set up of themselves, will be found nothing else but a corrupting of this word. Let us therefore reject all other teachers, if we mind to obey God. And he also shows further, that we shall then be well armed against all idolatries and superstitions, when we rely upon the Law of the Lord. For as S. Paul calls the word, The sword of the Spirit: Ephes. 6.17. so also by it ought we to bring Satan and all his inventions to nought. Retire we thither then, when the enemies shall assault us; that being armed therewith, we may fight valiantly, and at the last, overcome and put them to flight.  
If they speak not, etc.] I will not recite all the divers expositions of this place, because it would be too tedious. And indeed, the true exposition seems to me so sure, that it may easily refute all others. The common interpretation is, that the wicked do therefore advance their lies, and set their wiles to sale, because there is no light in them: that is to say, because they are deprived of common sense. But for mine own part, I expound it, that the faithful are hereby exhorted to be of good encourage: so as if the unfaithful agree not to the true doctrine, they do nothing else herein but show their blindness. And therefore must we contemn their blockishness, to the end it may be no let nor impediment unto us: as also Christ admonisheth that we should boldly let such blind guides alone, lest we be moved with their blind obstinacy. They are blind, saith he, and leaders of the blind. Will you wittingly perish together with them? Matth. 15.14. For this cause the Prophet commands that such authority be given to the word of God, to the end we may boldly despise the whole world, if they should gainsay it for by the authority thereof, we may condemn the Angels themselves, if they should fall into such a sin. If an Angel from heaven should preach any other doctrine, let him be accursed; saith Paul, Gal. 1.8. How much more boldly than may we condemn men which resist God? And this manner of speech also which the Prophet useth, hath great weight, if they speak not according to this word: because such a one is judged blind, who readily and without resistance embraceth not this sentence; namely, That we must not be wise beyond the Law of God. 
We must not be wise beyond the law of God.    
Vers. 21. Then he that is afflicted and famished, shall 
* O●, shall pass by this Country.  go to and fro in it: and when he shall be hungry, he shall even fret himself, and curse his King and his gods, and shall look upward. 
LEst the faithful should suffer themselves to be enwrapped in the common errors, he adds how horrible the punishment is which threateneth the wicked when they shall be once revolted from God, and also shall enforce themselves to draw others to the same revolt with them. The place is somewhat obscure, but the cause thereof proceeds of this, that some have not weighed the words as they ought to have done. Now the verb Abar hath great weight: for by this word To pass, he signifies the giddiness which causeth men to wander, so as they are altogether disquieted, not being able to stay long in any place whatsoever. We must supply a noun to the verb indefinite, to wit, The jews shall pass. By the pronoun in it, he understands the country of judea, which the Lord had preferred above all other regions: and therefore this may be well enough understood, albeit the Prophet hath not expressed it. As if he should say, I have promised indeed that this region should be the perpetual heritage of my people, 
Gen. 12.15. & 17.8.  but they shall be as restless vagabonds; and it shall far with them as with those who being driven out of their country, being afflicted with pestilence, famine, and all manner of miseries, do seek every where for some place of abode better than their own, but can no where find it. Thus these words are opposed to that singular benefit of God, whereof Moses makes mention so often, to wit, that they should dwell perpetually in judea: for he foretelles here that they shall be night-wanderers and vagabonds not in their country, but in a strange region, so as in whatsoever place they should arrive, they should be assailed and vexed with infinite calamities.  
Affamished.] It seems the Prophet speaks of the jews conversion, as if he should say, After they have been thoroughly humbled with God's judgements, they will come to repentance: and questionless this is the true remedy whereby God for the most part heals the obstinacy of men. Notwithstanding if any t●inke that by the word hunger the Prophet describes the wrath and stubborn yelling of the wicked, it must be observed that he not only comprehends hunger and thirst, but (by the figure called Synecdoche) all other calamities also. By the word To provoke, he signifies that which we have in our common speech, they fret, or chafe. The meaning is, that they shall begin to be displeased in themselves, and shall also detest all those succours in which they trusted before: and this in deed is the beginning of conversion; for in prosperity we flatter ourselves, but being oppressed, we abhor whatsoever is about us. Now if any had rather refer this to the reprobate, than this word fret shall note out that gall and bitterness which rather pricks them forward to a furious raging, then to a calm and quiet humbling of themselves.  
They shall curse their king.] By king, some understand 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 upon earthly things. The jews having a king, were puffed up with his glory and power: and when Isaiah preached, the wicked exasperated the king against him, and they moved all the people to imitate their king, who was as it were the standard-bearer. In as much then as they were puffed up as well in regard of their idols as of their king, he shows that they shall be oppressed with so many calamities, that they shall be constrained to curse their gods, and their king. And behold here the beginning of repentance, namely, to detest and put far away all impediments which turn us away from God.  
Lifting up their face on high.] He here describes an affrighted and perplexed conscience, which vexeth the afflicted so long till they have learned to lift up their eyes boldly on high. It is some beginning of repentance, as I have touched a little before, to endeavour to seek true remedies, having been instructed and awakened by calamities and chastisements. But we must go a step further, to wit, that resting ourselves upon God only we gaze not here and there, neither yet be tossed to and fro with all winds. To be short, Isaiah threateneth the jews with an utter ruin, because they were become so desperate, that a light and easy stroke of God's hand had not sufficiently tamed their rebellion. Yet notwithstanding we may expound this in the good part, to wit, that the jews should lift up their eyes at the last unto heaven:   
Vers. 22. And when he shall look to the earth, behold trouble, and darkness, vexation and anguish, and he is driven into darkness. 
But then we must read this 22. verse apart, and so the sense will be, that the jews shall convert unto God, because they shall be destitute of all means on earth, and shall perceive nothing but horrible calamities on which side soever they turn their eyes. Now these speeches are partly simple, and partly figurative: for by darkness and obscurity he means nothing else but adversity, after the manner of the scripture phrase: but he adds driven, amplifying it greatly by this word affliction: for if one push him forwards which is in darkness, he stumbleth and hurts himself very greatly. His meaning is then, that to one sore affliction the Lord will add another more grievous, to humble them more and more. For his intent is nothing else but to show that the judgements of God shall be so horrible, that they shall be constrained in despite of their teeth to cast up their eyes to heaven.    

THE IX. CHAPTER.  
Vers. 1. Yet the darkness shall not be according to the affliction that it had when at the first he touched lightly the land of Zebulon, and the land of Nepthaly; nor afterward when he was more grievous by the way of the sea beyond jordan in Galilee of the Gentiles. 
HE gins to comfort the afflicted with hope of a mitigation of the chastisements, lest they should be swallowed up with so great an heap of calamities. Many draw these words to a clean contrary sense, saying, that it is a threatening which presageth a more heavy affliction to the jews, 
2. King. 15.29. & 17.6.  then that wherewith they were chastised by Tiglath-pelezer, or by Salmanazar. The first did them much evil, and the second more than the former: for he carried the ten tribes away captive, and abolished the name of Israel. Some think then that the Prophet in this place foretells of a more heavy calamity then ever they yet tasted of, which being compared to the two former, should much surpass them. Although I am not minded to reject this exposition because it is something probable; yet notwithstanding I am of a contrary opinion, albeit this first hath the fairer show: the Prophet meant to take all pleasures from the hypocrites, lest they should imagine that this destruction which was to overflow all, should be like some little spoil which might pass 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 natural sense of the place will agree better if we say, that it is a consolation, wherein the Prophet gins to moderate that which he had formerly spoken of these horrible darkness, and driving forward: and in mitigating the bitterness of these chastisements, he comforts and draws them to hope that God will show them mercy; as if he should say, And yet, even in this cruel destruction which the jews shall undergo, the darkness shall not be such as it was when the land of Israel was first afflicted by Tiglath-pelezer, and then a little more severely by Salmanazer: for the faithful might have grown out of heart in such distresses, if they had not had some consolations to have cheered and comforted them. The Prophet than speaks unto them, to the end they should not think themselves undone, and declares unto them that the rods wherewith God meant to beat them should be more easy than the first. We shall easily discern hereafter by the context how proper and natural 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 jerusalem should be razed, the Temple broken down, the Sacrifices abolished, which notwithstanding in former wars remained wholly untouched? this than should seem the cruelest, and the others but light in comparison. Ans. We must observe that there is a certain promise added to this, which was not to the others; now it is by this promise only that temptations may be overcome, and the judgements made more light: this (I say) is the only remedy which sweeteneth our evils, so that those who are destitute thereof must needs fall into despair. If the Lord confirm us by this means, giving us hope of his help, there is not the greatest affliction which we shall not esteem very light. This may be illustrated by a similitude: It may fall out that a man shall drown himself in a little river, if he fall thereinto with his head downward; the which notwithstanding in the midst of the sea might have been saved, if he had had some plank or board which might have brought him to the shore. So also the little calamities will overwhelm us if we be destitute of the grace of God; whereas being grounded upon the word of God, we can escape and come forth out of an extreme ruin safe and sound.  
As touching the words, some take Muaph for an adjective, as if the Prophet should say, It shall not be darkened: but the relative of the femenin gender which follows a little after, hindereth from referring this unto men. The opinion of those who say it is a noun substantive is better, & therefore I have thought good to translate word for word: There shall be no darkness in judea according to the time, etc. Whereas some expound the verb Hekal, as if the earth had been oppressed and burdened with people led into captivity; this is utterly wide from the Prophet's meaning, neither agrees it to the scope of the Text: for it is said, by and by after, that the neighbour region was burdened with a second war: no doubt then but this verb answers to the former, Harishon. Because then that Tiglath-pelezer assailed but a little portion of the kingdom, it is said that the war which he made is but light in comparison of that of Salmanazar. He also saith by the way of the sea, because Galilee was near the river of the Mediterranean sea, on the other side it was environed with the flood jordan. It is called Gallile of the Gentiles, not only because it was neighbour to tire and Sidon, but also in regard many nations were mingled there amongst the jews; for after David gave this country to king Hiram, 
1. King. 9.12.  it could never be so quiet but the Gentiles would always occupy some part of it.   
Vers. 2. The people that walked in darkness have seen a great light: they that dwelled in the land of the shadow of death, upon them hath the light shined. 
HE speaks of things to come, and yet notwithstanding useth the time present, that in this destruction of the City, and in the captivity and ruin thereof, the people might behold the light of God. The sum is then, that even in the midst of darkness, yea of death itself, they were nevertheless to hope, seeing God is able sufficiently to give life to his people when they shall be thought as good as dead. It seems that S. Matthew in alleging this place turns it to an other purpose: for he saith this prophesy was fulfilled when jesus Christ preached by the sea side, Math. 4.15. But if we rightly consider the Similitude, S. Matthew hath justly applied this place unto Christ, and hath observed the true sense. Although it seems our expositors can not tell how to make it hang together: for whereas they simply affirm, that this appertains to the kingdom of Christ, they yield no sufficient reason of it, neither do they show how this agrees to this place. If we will have the true sense then, we must call to mind what hath been said heretofore, namely, that the Prophet in speaking of the return of this people from the captivity of Babylon, presented not one age or season before his view, but comprehended all others, even to the coming of Christ, who brought a full and perfect liberty with him to his people. For the deliverance from Babylon was as an entrance and beginning of the restoration of the Church, not to establish it for some few years, but till such time as the Messiah should come, who brought salvation, not to men's bodies only, but also to their souls. We shall find this manner of speech to be very familiar with Isaiah, after we have proceeded further, and shall be a little better exercised in reading of his prophesy.  
The Prophet then having spoken of the captivity of Babylon, which showed a very great calamity to come, declares that it shall yet be more light than that which Israel had sustained at the first, because the Lord had moderated and limited a certain end to this calamity, to wit, the space of 70. years, 
jere. 25.11.12. and 29.10.  which being passed, the light of the Lord should shine again upon them. By this hope of deliverance than he cheers up the hearts of such as were cast down with fear, to the end they should not be discouraged. And thus he hath put a difference between the jews and the Israelites, who had not any certain hope of so near a deliverance. For howsoever the Prophets had given a certain taste of the mercy of God to a small number of the faithful amongst the people of Israel, yet notwithstanding because the deliverance of this people was as an overplus, and depended upon the deliverance of judah, the Prophet justly affirms that a new light is offered, in as much as God hath determined to redeem his people. Saint Matthew also rightly spreads the beams of this light over Galilee, and the land of Zabulon.  
Darkness and the shadow of death.] Hear he compares their exile in Babylon to darkness and death, because those which were detained therein were poor 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 graves, Ezech. 37.11.12. Their condition then was such, as if no brightness or sparkle of light had shined upon them. Yet notwithstanding he shows that this shall be no hindrance at all, that they should enjoy the light, and recover their first liberty again: which liberty he stretcheth not to a little space, but even unto Christ his time, as hath been already said.  
And hence we observe how the Apostles were wont to allege the testimonies of the Prophets, 
How the Apostles are wont to allege testimonies out of the Prophets.  and to show the end and true use of them. As S. Paul allegeth the testimony 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 properly spoken of the jews: and shows that it was fulfilled when the Lord did incorporate the Gentiles into his Church. Thus when this people were in this banishment and enclosed therein as in a sepulchre, they differed nothing from the heathen. And in regard they were in one and the same condition, it is good reason that this testimony should appertain to the Gentiles as well as to the jews. Neither must it be referred to an external misery only, but to the shadow of eternal death, until Christ shine upon us by the doctrine of his word, which is the cause why Paul saith, Awake thou that sleepest and stand up from the dead, and Christ shall give thee light, Ephes. 5.14. If then we extend the beginning of the deliverance from the return out of Babylon until the coming of Christ, from whom proceeds all bounty and liberty of good things, we shall have the true sense of this place, which otherwise hath not been expounded clearly enough by the expositors.   
Vers. 3. Thou hast multiplied the nation and increased their joy: they have rejoiced before thee according to the joy in harvest, and as men rejoice when they divide a spoil. 
THis place is somewhat obscure, as well in regard of itself, as also because of the diversities of interpretations: for it seems absurd to say that the joy was not increased, seeing he by and by adds, They rejoiced. For this cause the jews say that the particle Lo is not negative here, as if one letter were put in stead of another, to wit Al●ph for Vaughan: as also that this is found in the scripture, 
Exod. 21.8.  albeit very seldom: and this they publish, because they can not make the text hang together as they would. 
2. King. 19.35.  Some refer this to Sennacherib, because his so great an army brought him no matter of joy, but rather of sorrow. Others not amiss expound it of the Church: but they give no reason for it, for they think the Prophet speaks this because the faithful are subject to many miseries and troubles thorough out their whole life. Others draw out a sense further from the purpose, to wit, that the Gentiles which should increase the Church, should not bring any joy to the jews, nor to the ancient Synagogue. But I cannot approve any one of these interpretations. And therefore I expound it thus: that even as in the beginning of the Chapter the Prophet said, the benefit of this redemption should be greater than all the rest, although it seemed not so in regard of the small number of those which should return home into their country: so now also he repeats the same comparison again: or at the least, another every way like unto it: namely, that the grace of God should shine much more than it did when he multiplied the people. For if we compare the estate of the kingdom of judah, before the captivity of Babylon, with that which followed after the return; we shall well perceive that it gained at that time more than it lost before.  
There returned but a small handful of people indeed, in comparison of the great multitude which had been led captive thither. Moreover, they inhabited not freely in their own country, 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 dignity. Who would not then have preferred the flourishing estate which was in the house of David before this? Yet notwithstanding the Prophet affirms, that this last estate, howsoever it appeared much less, and more miserable, is yet nevertheless to be preferred before the first flourishing estate and glory of it. He shows also that there shall be greater joy 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 beauty of the last Temple should be greater than the first; although to outward view it should seem far otherwise. It is as much then as if Isaiah should have said, There was never greater joy, no not when the multitude of people was much more: for howsoever we be few, and a small number, yet notwithstanding thou hast so revived us by the light wherewith thou hast shined unto us, that there was no joy in the former ●state comparable to this. For this deliverance was as an entrance of the true and perfect salvation, which was at the last brought and offered by Christ.  
Before thee.] His meaning is, that the joy shall not be light nor momentany. For men often rejoice; but it is with a vain and a false joy which brings nothing in the end but sorrow and tears. Now he declares that the root of this joy shall be so steadfast, as it shall never perish nor be moved. And hereunto appertains the particle before thee, because there is nothing that glads the hearts of the faithful more, than when God causeth the light of his countenance sweetly to shine upon them. 
The faithful are not carried away with a blind joy, as the children of this world are.  They are not carried hither and thither with a frantic and blind joy, after the manner of the children of this world, but their full and perfect joy is to repose themselves in the loving favour of God. It may be also that the Prophet alludes to that sentence wh●ch is so often found in the books of Mose●: 
Levit. 23.40  Thou shalt rejoice before the Lord thy God, Deut. 12.12. For although he there speaks of the Tabernacle, yet may this manner of speech be fitly applied to the present purpose, namely, that the joy of the godly shall not be profane, but shall arise from hence that they know God, and by faith behold him to be the author of their salvation.  
Others expound it somewhat more strictly, as if the faithful should rejoice before God in their consciences, because in the world they find nothing but sorrow and continual cause of grief. Now although this be true, yet notwithstanding we may gather a less constrained sense from the circumstance of the place, to wit, that the faithful which should be miraculously delivered, should rejoice with true gladness, because they were assured by this deliverance that God was their father, and therefore might boldly rejoice, as being for ever exempt from all evil, when they shall be received into his protection. This sets forth a perpetually joy then, as I said ere while.  
The similitudes which he adds of the harvest, and spoils, whereby he amplifies the greatness of this joy, are clear enougn of themselves. To conclude, it appears by this place, what profit Christ brings unto us; to wit, 
joh. 16.20. What manner of joy it is which Christ brings us.  a steadfast & perfect joy, which can by no means whatsoever, be plucked away from us; no, not although we be assailed with waves and storms, yea and pressed with all manner of anguishes. For howsoever we be weak and feeble, yet must we rejoice and be of good courage: for our joy consists not in multitudes, neither in riches nor outward appearances; but in a spiritual felicity which we obtain by the preaching of the Gospel.   
Vers. 4. For the yoke of their burden, and the staff of their shoulder, and the rod of their oppression hast thou broken as in the day of Midian. 
HE shows the cause of this joy; to wit, that the faithful being delivered from an horrible and cruel tyranny, should esteem of this benefit even as much as if they had been drawn out of the jaws of death. Now to the end this favour might be the better illustrated, Isaiah sets forth the vile and insupportable slavery wherewith the jews were oppressed: and hereunto belongs this heaping up of words, heavy yoke, rod of the shoulder, staff of the oppressor, or, exactor. For although we be overtender and delicate when afflictions press us; yet notwithstanding as soon as the bitterness is past, we by and by forget them. To the end than that this redeemed people might keep the singular benefit of God in remembrance, and in a reverend regard, the Prophet would have them to consider how hard and lamentable this servitude was, wherein they groaned and bowed underneath heavy burdens, when as the staff never moved from off their shoulders, being pressed by a Tyrant which insulted over them: for which cause they might well rejoice and be glad of their deliverance.  
And he yet extolles the excellency of this favour by another circumstance, in regard that God did openly display his arm and power in their deliverance, even as it were from heaven itself. And therefore he brings in an ancient and memorable example: that as God had in times past discomforted the host of the Midianites, 
judg. 7.22.  by a wonderful and incredible means, without the strength and succours of men: so now also he would display even the very same power; to wit, that he will deliver his people from under that tyranny which shall oppress them, without the help of any man: even then, when none of the poor jews shall dare to lift up their finger (as they say.) We must also observe, that God so succours his, that sometimes he serves himself of ordinary means: 
Why God defers sometimes to secure us by means.  but when he sees that these means will be hurtful unto men, and hinder them from looking to the hand of their deliverer; he than works alone and by miracles, lest any thing should over shadow or hinder men from the manifest beholding and knowledge of his power. 
judg. 7.16.19.21.  Thus the arm of the Lord appeared from heaven in this victory of Gedeon, where the enemies were cut off without any help of man's hand at all. For what had Gedeon but a noise of broken pitchers, with which he should very hardly have scared a sort of poor mice: he had a little handful of men against a great host: and in stead of all sorts of weapons, they had vain and ridiculous scarecrows.  
For this cause he compares the future deliverance of the people to this other deliverance, and showeth that the manifest power and virtue of God shall be known unto all in this last, as well as in the victory of Gedeon. Some expound this place simply of the Law; which may well be called a heavy yoke & a staff burdening the shoulder. But this exposition agrees not with the text; for so it might seem that the Prophet spoke from the purpose, which were as much as to o●fer violence (as it were) to this place. Let us hold the mean then whereof I have spoken before; to wit, that God having brought his people out of Babylon, continued on this benefit still even unto the coming of Christ. This is the sense then; Thou hast taken off these burdens, under which thy people was unjustly and cruelly oppressed.  
Others apply this to the destruction of jerusalem, which was under Vespasian. But they have no ground for it. Almost all the jews refer this to Hezechias, 
2. Kin. 19.35.  when the Lord delivered the City from the siege of Senacherib, and did cut off his host. But this interpretation cannot agree, 
Chap. 38.36  because Hezechias reigned not tyrannically over the jews. Moreover, the Lord delivered his people then out of the danger, and from the fear wherein they were, and not out of any servitude. Whence it appears, that the Prophet looked further off; and that our exposition is both true, and suits best with the text.   
Vers. 5. 
* Or, Although.  Surely every battle of the warrior is with noise, and with tumbling of garments in blood: 
* Yet.  but this shall be with burning and devouring with fire. 
ALmost all the expositors agree in this, that Isaiah meant to oppose all other victories to that which God should give unto his people. For other conquerors obtain victory in overthrowing their enemies: but here the Lord shall overcome by his immediate hand. He expounds this speech then, 
Verse 4.  As in the day of Madian, more fully. The Lord saith, he shall not use many men's help in this work: but shall win the victory from heaven. Now when God works thus himself alone, having rejected all impediments, we can clearly discern that he is the author of our life and salvation. Seeing also there is an opposition which shows the difference between the common manner of warfare, and the miracle of deliverance, the conjunction vau, which is in the midst of the verse, should be resolved into a particle adversative: as if he should say; Enemies are wont to be put to flight by a furious fight: but God will work otherwise; because he will cut off the enemies of his Church, as if he shot forth his lightnings, and should send down fire from heaven upon them. We may well receive their opinion who expound it, With a breath; namely, that all warriors shall be astonished, and, In burning of fire. But the first sense agrees best, and is confirmed even by the Prophets own words. It appears also that the Prophet speaks not here only of that deliverance which the people received under Cyrus, who gave them liberty to return into their Country; but we must apply these things also to the kingdom of Christ.   
Vers. 6. For unto us a child is borne, and unto us a son is given, and the government is upon his shoulder: and 
●●●●ncy. O●, his name shall be call●d.  he shall call his name Wonderful, Counsellor, The mighty God, The 
* Or, of the world.  everlasting father, The Prince of peace. 
ISaiah shows now the final cause; wherefore this deliverance was to be preferred before all other benefits of God; because he will not only bring his people out of captivity, but will also establish Christ in his royal throne; under whose Kingdom there shall be seen a sovereign and an eternal felicity. And thus he shows that this deliverance shall be no temporary or perishable benefit, seeing he comprehends the whole time wherein the Church should be preserved until the coming of Christ. Neither is it any marvel if the Prophet passeth forthwith from the return of the ancient people, to the full & whole restoration of the Church, which notwithstanding should not come to pass many ages after. For we have said heretofore in the seventh Chapter, 
2. Cor. 1.20. All the promises of salvation grounded upon the Mediator.  verse 14. that all the promises of salvation are grounded upon the Mediator, for whose sake only God is merciful unto us: and therefore the Prophets were often wont to propound this pledge and earnest penny, as oft as they would encourage the faithful, and raise them up to a comfortable expectation of deliverance. And thus it came to pass, that the return from the captivity of Babylon, was a beginning of that restoration of the Church, which in conclusion happened in the perfection thereof; to wit, when Christ appeared: in regard whereof, there is no absurdity in this so continual a progress of time. And therefore Isaiah teacheth, that they were not to stay their minds in the beholding of the present benefit, but to consider the end; and thereunto to refer all these things: as if they should have said; Our happiness consists in our deliverance from death; not to lead our lives only in the land of Canaan; but rather that we should aspire to the kingdom of heaven.  
This place admonisheth us, that we should not swallow up the benefits which we receive from God, so as we should forthwith put them to forgetfulness; but aught r●ther to lift up our minds unto Christ: for otherwise it will be but a flashing and vain joy; because such benefits will not make us taste the sweetness of the love which God our Father bears us, unless his free election ratified in jesus Christ goes before. Lastly, 
To rest in the enjoying of outward benefits, without having an eye unto Christ, will prove but a vanishing joy in the end.  the Prophet would not have this people to rest in the pleasure of that one outward and transitory deliverance, which they obtained; but that they should consider the end thereof; to wit, the conservation of the Church until such time as Christ the only Saviour and redeemer should appear. For he it is who ought to be the matter and end of all our joy.  
A child is borne to us.] The jews do impudently wrest this place: for they expound it of Hezekias; who was born notwithstanding before this prophesy was published. But he here speaks as of a new and rare matter; yea, which more is, it is a promise to confirm the faithful in the hope of a thing to come; whence we may truly gather, that such a child is here spoken of as should be borne afterward. He is also called the Son of God. I deny not but the name of Son stretcheth very far in the Hebrew tongue, 
Chap. 65.20.  but it is when some other word is joined therewithal. Every man is the son of his Father: those who have attained to the age of an hundredth years, are called Sons of an hundredth years: the wicked are called Sons of iniquity: those which are blessed, Sons of blessing. Heretofore in the fifth chapter, verse 1. Isaiah called the fruitful hill, the Son of the Olive. But this word Son by itself, can be understood of none but of the Son of God. And here it is attributed unto Christ by way of excellency, to the end we might kn●w that by this mark he is separated from all other men. Neither is there any doubt but the Prophet had respect to that famous prophesy which was so often in the mouths of all; I will be his Father, 
2. Sam. 7.14.  and he shall be m● Son, Psalm. 86.27. as it is said in the second Psalm, Thou art my Son, this day have I begotten thee. For had it not been a thing commonly known, that the Messias should be the son of God, the Prophet had unaptly and to little or no purpose mentioned the name of Son barely and simply. This title therefore depends upon the Prophecy before going: from whence the Apostle concludes, that Christ is more excellent than all the Angels, and is exalted far above them, Heb. 1.5.  
Moreover, although Christ should be contemptible in the person of a little child, yet notwithstanding his dignity is adorned with the title of Son. I confess indeed that he might also have been called the Son of David: but it is better referred unto God. Now the other titles following (we know) do in no sort belong to Hezkeias. And I will hereafter refute at large the cavils wherewith the jews arm themselves to corrupt this place. Let them bark as long as they will, yet is the thing clear and most apparent unto all such as will judge thereof peaceably, and with sound judgement. There is also great weight in this which he adds, that this son is given to the people: to the end the jews might know their salvation, and also the salvation of the whole Church was enclosed in the person of Christ. And this gift is one of the principal articles of our faith, for the birth of jesus Christ should little avail us unless he were given unto us. 
Christ's bi●●● should l●t●l● avail us unless the Father had giu●n him unto v●.  Now in the verses following, Isaiah shows what this child, and his condition shall be.  
His government is laid upon his shoulders.] It is utterly frivolous to think (as many do) that the Prophet alludes to the Cross of Christ. He bore his Cross upon his shoulders, 
john 19.17.18.  and thereon triumphed gloriously over the prince of the world. But seeing it is here said, That the government is laid upon his shoulders, in the same sense as it is said, that the key of the house of David is laid upon the shoulders of Eliakim, as we shall see in the 22. Chapter, we have no need to coin new inventions without a foundation. Me thinks here is rather a close opposition between the government which the redeemer should bear upon his shoulders, and the yoke which was mentioned before, verse 4. wherewith the tyrants oppressed the poor captives. This exposition agrees well, and is not subject to any cavil whatsoever. The Prophet shows then that the Messiah shall in nothing resemble those foolish kings who give themselves to lasciviousness, never taking thought for the discharge of their duties, for he shall be strong and mighty to undergo the burden imposed upon him. Thus he extolles the majesty and excellency of Christ, because he shall obtain honour and authority by his own power, and shall not execute his office with his finger's ends only, but with his whole strength.  
His name shall be.] Although the verb be of the active signification, yet notwithstanding because it is taken indefinitely, I have been bold to render it in the neuter gender: for it is as much as if the Prophet should have said in the plural number, They shall call. This manner of speech is in use amongst us Frenchmen, saying, 
* On appellera.  They shall call. For whereas the jews refer this unto God, and read it thus, Wonderful, Counsellor, The mighty God, The eternal father, and Prince of peace, shall give him his name; we see easily that they do this of set purpose, and with an affectation of darkening the glory of Christ: for were they not so obstinate as to desire to spoil him of his Deity, the text would run exceeding well as our men have turned it. Besides, what need was there to adorn God with these epithets, if the Prophet had only meant to say that he should give the name to Messiah? For the epithets which are wont to be given to God are either perpetual, or applied to the matter which shall be handled, which we see is not so in this place. Furthermore, it were a perverting of order, to put the name of God in the midst of divers epithets, but it should rather be put before the verb Shall call, to wit, The mighty God shall call, etc. Moreover, I see not how the name of Counsellor, can simply agree unto God: for it must be referred to those which are assistants or counsellors to kings, or some others. If any caviller will yet rest himself too obstinately in this wrangling of the Rabbins, he shall do nothing else but manifest his impudency. Let us follow that which is plain and clear.  
Wonderful.] We must note, 
1. Wonderful. These titles given to Christ be no vain things.  that these titles be no vain things, but fitly applied to the present occasion: for the Prophet teacheth what a one Christ shall show himself to be towards the faithful. Now he disputes not of his incomprehensible essence, but extols his virtues, whereof we shall have experience by faith. Which we ought so much the more to keep in mind, 
Men are wont to content themselves w●th the bare name of Christ, without consideration of his power.  because men for the most part content themselves with the bare name of Christ, without consideration of his virtue and efficacy; the which indeed we ought evermore chiefly & principally to weigh and consider. In the first epithet he prepares the minds of the faithful 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 God's ordinary works. As if he should say, There are inestimable treasures, & wonderful things hidden in Christ. And the very truth is, that his redemption far surpasseth the work of the creation of heaven and earth. So then the sum is, that the grace which God hath manifested in Christ is more excellent than all other miracles.  
The second epithet signifies, 
2. Counsellor.  that the redeemer shall come adorned and decked with all wisdom. But here we must call that to mind which I have touched before, namely, that the Prophet disputes not in this place of the hidden and secret essence of Christ, but of that virtue which he manifested towards us. He calls him not Counsellor then because he knows and understands all his Father's secrets, 
john 1.18.  but rather in regard he issued out of his Father's bosom, and therefore performed all the parts of the office of a sovereign and perfect Teacher: so as it is not lawful for us now to be wise further than his Gospel; to the praise whereof also this appertains, 
1. Cor. 1.24.30. Ephes. 1.17. Col. 1.9.  for therein the wisdom of God is fully contained, as Saint Paul also often shows; and therein also jesus Christ manifests and declares whatsoever is necessary for our salvation; and that so familiarly, that he speaks no more to his disciples as unto servants, but as unto friends, john 15.14.15.  
The mighty God. 
3. The mighty God. ] El is one of the names of God, which notwithstanding is derived from might or power, so as sometimes it is added in stead of an epithet. But here we may perceive it is a proper name, because Isaiah contents not himself therewith, but hath added the epithet Gibbor, which signifies strong. And truly if Christ were not God, it were ill done to rejoice in him; for it is written, Cursed is he that trusteth in man, jere. 17.5. The majesty of God then must of necessity shine in him; that in him we may place our confidence, because we can not rest upon any creature without high sacrilege. He is called the Mighty 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 rejoicing should be frivolous and perverse, and the stay of our hope should be grounded amiss, and without any steadfastness. 
If Christ be God, yea a mighty God, ●hen we may boldly repose our confidence in him. Eph. 6.12.  But if so be he show himself to be a God to us; yea a mighty God, then may we boldly and securely repose our confidence in him. There is also very great reason why the Prophet calls him the Mighty and Strong: for we have to fight against the devil, death, and sin; enemies that are far too mighty and strong for us to deal withal, who would quickly master us, if we were not clothed with the invincible strength of Christ. By this epithet than we are taught that Christ is strong enough to uphold our salvation, to the end we should desire none but him: 
Christ is a strong God for us.  for he is God, and will show himself strong for us. This application is the key of this place, and of others like unto it; to wit, that we distinguish between the incomprehensible essence of Christ, and that power by which he manifesteth himself unto us.  

4. Eternal Father.  Eternal Father.] The Greek Translator hath added, To come: and in my judgement hath rightly expounded it; for it sets forth the Eternity: unless we had rather say, that a perpetual and continual order of times and seasons should agree better, lest the heavenly life, which is yet hidden from us, should needlessly be restrained to this place. It is true that the Prophet also comprehends that; yea, and admonisheth us that Christ shall come to make his elect immortal: but because the faithful being yet in this world, must pass from death to life, this time to come, is referred to the eternal estate of the Church. The name Father, is taken for Author; because Christ maintains his Church in all ages, and gives immortality as to the whole body thereof in general, so to every member in particular. Whence we learn, how frail and brittle we are, being out of him. For be it that we live very long, according to the manner of men, what shall become of this old age at the last? Let us therefore lift up our minds to that eternal and blessed life, which we possess by faith and hope, although we see it not visibly with our bodily eyes.  

5. Prince of peace.  The Prince of peace.] Behold the last epithet; whereby the Prophet declares, that Christ shall bring full and perfect felicity with him at his coming; or rather a quiet and blessed security. For the word peace signifies as much oftentimes amongst the Hebrews, as prosperity, in regard that among all blessings, none are found better or more desirable than peace. The sum is, that all those who will subject themselves under the government of Christ, shall lead a quiet & a happy life under his obedience. Whence it follows, that where this King reigns not, men's lives are most miserable and full of troubles. But herewithal we must observe, that the nature of this peace, and of this kingdom are both alike. For it hath his principal seat in the consciences of men: otherwise it must needs be that we should be always in conflicts, and exercised through continual assaults. And therefore Isaiah doth not promise an external peace only, but such a peace whereby we may enter again into favour with God, from whom we were utterly estranged and enemies before. Being justified by faith, we have 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 have the chief place in our hearts, so as we shall carry ourselves patiently under all afflictions: and beside, from this fountain we shall see outward prosperity to stream down unto us, which is nothing else but an effect of the blessing of God.  
Now to the end we may apply this doctrine to our use; as oft as we are vexed with any diffidence, and that all means do fail us, yea when all things seems in a confusion before us, let us remember that Christ is called wonderful; because he hath incredible means in his hands to aid his withal, 
1. Wonderful.  and is able by his power to surmount far above all that we can imagine. And when we shall be destitute of counsel, let us remember that he is that Counsellor. 
2. Counsellor.  And if our power and strength do fail us, yet let us remember that he is the mighty God. 
3. The mighty God.  And when we shall see new fears ever and anon to terrify us, and that many deaths do environ us on all sides, let us rest and rely upon his eternity; 
3. The eternal Father  whereof he is not called the Father for nothing. And let us learn to sweeten all the miseries of this world even by this remedy. And if it fall out that we be tossed up and down with divers tempests, and that Satan labours to disquiet our consciences, let us remember that Christ is the Prince of peace, 
5. Prince of peace.  who can easily quiet all our troubles. And thus these epithets shall confirm us more and more in the faith of Christ, and shall fortify us against Satan and hell itself.   
Verse 7. The increase of his government and peace shall have none end: he shall sit upon the throne of David, and upon his kingdom, to order it and to establish it with judgement and with justice, from hence forth even for ever: the zeal of the Lord of hosts will perform this. 
HE here gins to expound and confirm that which he had said before, where he called Christ. The Prince of peace; to wit, that his government must endure for ever, and that there shall be no end of his dominion, nor of his peace; 
Dan. 7.27.  which also was repeated by Daniel. The Angel Gabriel in like manner had respect hereunto when he brought the message to the Virgin; or rather he expounded this place, because it can be understood of none but of Christ. He shall reign, saith he, over the house of jacob for ever, and of his Kingdom there shall be none end: Luke 1.33. Now we see by experience, that the greatest dominions in the world, do quickly fall to the ground through sudden mutations, no less then if they were built upon ice. We may also know both by histories and examples of things which fall out every day, how variable and unstable earthly kingdoms are. 
Earthly kingdoms unstable, Christ's kingdom eternal.  There is none but this government only then, which is immutable and eternal.  
Now this spreading and perpetuity whereof Isaiah here speaks, contains two members: for it refers itself as well to the time, as to the state thereof. Now albeit the state of Christ's Kingdom be such, as it seems ever & anon likely to perish: yet notwithstanding God contents not himself only to defend and keep it, but doth also enlarge the bounds thereof far and wide; and then upholds it, and causeth it to stand fast for ever and ever. Which we are diligently to note, to the end the continual assaults wherewith the Church is assailed, do not shake our faith; because we are here assured, that amidst these furious threats, yea amidst the very swords of the enemies, the Kingdom of Christ shall stand steadfast by the invincible power of God: so as in despite of the whole world, it shall flourish for ever. 
We must not judge of the steadfastness of Christ's Kingdom by worldly things.  Indeed we must not judge of the steadfastness thereof by the appearance of worldly things, but by the promise; which makes us certain of the eternity and continual increasings of this kingdom.  
The eternity of peace is added to the government, and not without cause, seeing the one cannot be separate from the other: add also that it should be impossible for Christ to be a King, but by means thereof he must hold his subjects in a happy and quiet peace under him, and also enrich them with all manner of blessings. But in regard they are subject daily to infinite sorts of troubles, bearing many hard brunts, yea tremble and are pressed with fears and perplexities; therefore they ought to apprehend this peace of Christ; which hath the chief seat in the heart: to the end they may continue safe and sound, yea and may stand fast in the midst of the shake of this whole world.  
Whereas the letter man, placed in the word Lemarbeh, is close, contrary to the common ma●er of the writing of the Hebrews; some think it signifies the bondage wherein the jews should be till the coming of Christ. Others think that by this sign, this people were excluded out of the fellowship of the kingdom, because of their disloyalty: and for mine own part I reject none of these expositions. But yet can we scarcely affirm that the Prophet wrote thus; notwithstanding because it hath been given us from hand to hand, and that the Rabbins are such diligent observers even of the least prick or point, we cannot think that this was done unadvisedly.  
If we grant that the Prophet wrote thus of set purpose, me thinks it is an advertisement very profitable to the faithful, lest they should imagine that the Kingdom of Christ was to flourish in outward pomp; also lest hereupon they should forge any carnal triumphs through a vain hope; but might rather be assured only amidst so many afflictions, that the Kingdom of Christ should grow, no man perceiving how; because they had a promise thereof made unto them.  
Upon the throne of David.] Because the Lord had promised David that the redeemer should be borne of his seed, 
2. Sam. 7.12.13.  and that the kingdom of David was nothing but a little shadow of a more perfect and happy estate which God had determined to establish by the hand of his Son, the Prophets are accustomed to call Christ the Son of David; 
jer. 23.5. & 33.15.  to the end they might bring the people back to the remembrance of this so memorable a miracle. For howsoever the name of so holy and renowned a King was for just cause precious and honourable; yet notwithstanding the faithful much more esteemed the promise touching the restoring of salvation which was promised unto David; yea and the very remembrance of this prophecy was famous amongst all; so as there was none, no not the simplest which did not reverence it, being assuredly persuaded of the truth of it. I will not heap up together all the testimonies wherein the Prophets promise the afflicted that they shall be restored in the person of David, 
jer. 30.9. Ezech 34.23, 24. & 37.24. Hosea 3.5.  or of his Son. For they sometimes say, that David should be King, who yet notwithstanding was dead long time before. So Isaiah in this place shows that he propounds nothing of his own head, but only refresheth their memories with the consideration of that which God had in times past promised touching the eternity of this Kingdom. By the way then, he touched that which Amos had handled more fully; to wit, that the throne of Christ which had been overthrown for a time, should be set up again, Amos 9.11.  
Isaiah also describes the estate of this kingdom, but it is under a similitude taken from earthly kingdoms. For he saith; that Christ shall be a King, who shall order and establish his kingdom by judgement and by justice. These indeed are the two means whereby worldly governments do flourish and stand steadfast; which on the contrary do by and by fall to ruin, when they are governed by violence and tyranny. 
justice the fortress of Kingdoms.  Therefore in regard that justice is an excellent defence and fortress of kingdoms and governments, and that the felicity of the whole people depends thereupon; the Prophet by this particular teacheth, that the Kingdom of Christ shall be an example and pattern of an excellent government.  
But this judgement and justice whereof he here speaks, 
Christ's Kingdom spiritual.  appertains not to outward policy; because we must hold the proportion which is between the kingdom of Christ and the conditions of it. Now it being spiritual, it is established by the power of the holy Ghost. Lastly, all this aught to be referred to the inward man; to wit, when we are regenerate of God to be made truly righteous. The outward justice indeed follows forthwith: but it is necessary that this renovation of the spirit and heart do go before. 
We are none of Christ's unless we be given to uprightness.  We are none of Christ's then unless we be given to uprightness and equity, bearing that righteousness in our hearts, which he hath engraven and fixed there, by his holy Spirit.  
Where it is added, from hence forth, it seems it should rather be referred to the perpetuity of justice and doctrine, then to the eternity of the Kingdom; to the end we should not t●●nke his laws resemble those of Kings and Princes, which continue in comparison but three days, or a very small time, and are sometimes renewed, that a little while after they should come to nothing; but that we might know how the virtue and power thereof endures for ever. For they are established as Zachariah saith (in his song) that we might serve God in holiness and righteousness before him all the days of our life. 
Luke. 1 75. Rom. 6.9.  For as Christ's Kingdom is perpetual, because himself dieth not; so also justice and judgement endures for ever, and cannot be changed by any time.  
The zeal of the Lord.] By zeal, I understand a burning affection and care which God will manifest in the conservation of his Church, by removing all difficulties and impediments which otherwise might hinder the deliverance of it. For even as when we enterprise some difficult and hard matter, our affection, vehemency, and ardent desire surmounts all the hindrances which lie in our way to break off or let our endeavours: so Isaiah shows that God will be inflamed with a rare and singular desire to save his Church, that if the faithful in their understandings cannot comprehend the promise which he erewhile made them, yet they should not cease therefore to be of good comfort, because the way and course which God holds, is wonderful and incomprehensible. Lastly, he signifies that the Lord will not come with a light and slow arm to deliver his Church, for he will always be inflamed with an inestimable love which he bears to his faithful ones, and with the care of their salvation.   
Vers. 8. The Lord hath sent a word into jacob, and 
* Or, is fallen.  it hath lighted upon Israel. 
Here follows a new prophecy. And as I think, this Sermon is divided from the former, because the Prophet speaks now of the future estate of the Kingdom of Israel, which was then adversary to the jews. Now we know that the jews were terrified with the forces and power of this Kingdom, and not without cause: especially when the Israelites made a league with the Syrians, because the jews were too weak to resist their power. Wherefore for the comfort of the faithful, he shows what the estate of the Kingdom of Israel shall be. He takes jacob and Israel for one and the same: but this variety hath his elegancy; when he shows that the wicked shall gain nothing by their devices, in seeking to wind themselves out of God's judgements, and to blot out the remembrance thereof. He alludes to the speech of those, who think to escape by scoffs and taunts, turning whatsoever the Prophets do threaten, unto sport and matter of merriment: as if some wise man would strive to beat back a tempest, by blowing against it with his mouth. It is a yielding of the thing unto them then by way of derision; as if he should say, You are of opinion that God will bring every thing to pass which he hath threatened, upon others: but all the menaces which he pronounceth against jacob, shall also fall upon Israel.  
The verb To send, is taken, To appoint, or ordain. The particle Beth, signifies, into jacob himself. 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 repeat hereafter in other terms, My word shall not return to me in vain: Chap. 55.11. because look what he hath once decreed, is never published but it fructifieth. For by the word to fall, he shows the certain effect and event of the thing: as if he should say, I imagine not, neither do I foreshow these things out of mine own brain; but it is God which hath spoken, who can neither change, nor be deceived.   
Vers. 9 And all the people shall know, even Ephraim and the inhabitants of Samaria, that say in the pride and presumption of their heart. 
BY the word people, I understand not the jews, but rather the Israelites: as also that herewithal the Prophet looseth this knot, by naming Ephraim expressly. He adds Samaria thereunto, which was the capital city of this people, or of the ten Tribes; because the strong and best furnished Cities, which think themselves out of all danger, are for the most part much more proud than others. For they think by agreeing with the enemy, to be always able to escape out of danger, although all the rest of the Country villages be destroyed. And therefore Isaiah threatens, that it also shall be enwrapped in the very same destruction with others. He saith also, that all shall feel, that the propriesies which are come out of the mouth of God, shall not be pronounced in vain. And by the word To know, which is to be referred to experience itself, he privily taxeth their infidelity; as if he should say, Because I speak but to deaf ears, and to such as make none account of my admonitions, experience shall make you wise; but yet too late.  
Which say.] Hear the Prophet inveighes against the obstinacy and rebellion of this people; who having been chastised many times with the rods of God, and that very sharply, were yet notwithstanding so far off from repentance, that they hardened their hearts more and more, as if they had been made fat with blows. Truly those who mock thus proudly at the Lord, cannot be brought within compass, till they be wholly overwhelmed. Now such a conspiracy doth manifestly provoke 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 follows, that it is just with God to apply to hard and knotty wood, hatchets harder than it.   
Vers. 10. The bricks are fallen, but we will build it with hewn stones: the wild figtrees are cut down, but we will change them into Cedars. 
THese were the words of the rebellious, and despisers of the calamity which was befallen them, as though it had been for their profit; because they take occasion thereby to deck their houses and fields the more richly. We will build more stately ones (say they.) The houses of brick are fallen, that we may dwell in excellent palaces. The trees are cut down; but we will plane them with more fruitful ones. 
The state of Europe.  This vice hath not reigned in one age alone; for we see the like obstinacy even now in the world. With how many calamities hath Europe been afflicted within these four hundred years? with how many scourges hath it been called to repentance? and yet notwithstanding we perceive not that any one of them hath done it any good: but excess contrariwise increaseth day by day, the voluptuous inflame themselves, men persevere in their vices and wickedness with greater boldness than ever before. In a word, it seems that afflictions are even provocations to pride and excess: what must we look for then, but to be broken with harder blows than any of the former?   
Vers. 11. Nevertheless, the Lord will raise up the adversaries of Resin against him, and 
* Or, gather his, etc.  join his enemies together. 
BEcause the Israelites were puffed up with the confederacy 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 overthrow all their plots. For the Assyrians rose up soon after, and made war with the Syrians. And Rezin being slain, the estate of that kingdom was wholly overthrown. He amplifies the matter when he adds, he will gather together. For his meaning is, that the Lord will assemble and mingle divers 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 divers nations.   
Vers. 12. 
* Or, Syria.  Aram before, and the Philistines behind, and they shall devour Israel 
* Or, with all the mouth.  with open mouth: yet for all this his wrath is not turned away, but his hand is stretched out still. 

2. King. 16.9  THe Prophet shows what this change shall be, and what shall come to pass after the death of Rezin, who banded himself with Israel against judah: 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 war upon them, which also came to pass. And this is his meaning when he saith that Syria shall be before. For their exposition who by Syria, understand them of the East; and by the Philistims them of the West, is not agreeable. The plainest sense is, that the enemies shall nuiron and assail them on all sides, because those whom they thought to enjoy as faithful friends, should rise up round about them to overthrow them. Where he saith before, and behind, it answers to the common manner of speech, so as we need not seek a new or strange exposition. 
What it is to put confidence in confederacies.  Let us learn by this example what it is to put confidence in the power of men, and in confederacies with Princes, and especially when we wax secure, being snared with unlawful bands: for when the Lord will, those who before were on our side, in an instant shall band themselves together for our destruction: and the remedies which we shall take to be profitable, shall be hurtful unto us, and shall compass us round before, and behind. We must also observe, that God manifests not his plagues all at once, but when we rush against him obstinately, and provoke him more and more, than he augments and redoubles also his blows, and sends new chastisements, to the end he may tame and break our rebellion and stubbornness. With all the mouth, signifies the same which we have in our common phrase of speech, With full mouth, as if he should say, Israel shall be exposed as an open pray unto his enemies, so as he shall be devoured with open mouth, as of the Syrians; so of the Philistims.  
Yet for all this.] This is a harder sentence than all the rest, and aught to have terrified the unbelievers more than any thing whatsoever. For although they have suffered many punishments, yet are they not at an end: he hath still new rods ready prepared again for them, because by going on in their rebellion they draw the wrath of God more and more down upon them. For men take occasion to become utterly obstinate and to overflow in all evil whilst they suffer but some light punishment, thinking they shall suffer no more, and so become the more stiff-necked. They also persuade themselves they shall be delivered from the judgement of God, imagining that all his rods are spent or worn, so as they give themselves the bridle, and shake off the yoke, as if they were wholly 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 useth accusation, than doctrine, although the threatenings tend also to this end that the doctrine may be the better understood. But because he had to deal with desperate people who had profited nothing at all for any blows they had received, therefore it is that he shows 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.   
Vers. 13. 
* O●, but yet.  For the people turneth not unto him that smiteth them, neither do they seek the Lord of hosts. 
THey expound this as if the Prophet yielded a reason why God ceased not to strike them blow upon blow with new chastisements, to wit, because the people are so obstinate and stiff-necked, that they will not come to an acknowledgement of their faults, nor to amendment. For wherefore should God give place to the obstinate, in whom he sees no repentance? so it might seem they were stronger th●n he. This is the cause then why he continues to smite them more sharply. And seeing Israel amended not for any correction whatsoever, his destruction was just: such was their extreme obstinacy, that not so much as any one of them were moved, or turned any whit, although they had been chastised and beaten so often. This form of chiding is terrible. For when the Lord not only admonisheth us with words, but pricks us forward, and constrains us by his works, namely, by divers chastisements, and yet we remain obstinate, not enduring that he should pluck us from our wicked delights: is it not a sign of a desperate malice; and can one think or speak of a thing more horrible? It is too much when men submit not themselves to his doctrine as soon as it is propounded unto them: but the sin is yet greater when they are not moved by any reprehensions; but greatest of all is their sin when they ha●den themselves against the rods of God, yea kick and wince, or by their brutishness inflame the wrath of their judge more and more against them: never calling themselves to account wherefore they are smitten, nor what it is to which the Lord thereby calls them. When the remedies than profit nothing, what should we think, but that the malice of such is become incurable and past all hope of amendment?  
Now this reprehension appertains not to the Israelites only, but to us also. For the Lord hath already chastised all the world in such wise by divers plagues and calamities, that there is almost no part thereof free. And yet notwithstanding it seems that all have obstinately conspired against God, in so much that albeit he do his utmost, yet they are always like themselves, never ceasing to go on still in their lewdness. The Lord then may justly take up this complaint against us. And the truth is, that he speaks now to us by his Prophet Isaiah: neither ought we to look for another Prophet which should threaten new chastisements, seeing our case differeth in nothing from that of the Israelites, being guilty of the same iniquities with them.  
When he saith, that they have not sought the Lord, he therein expounds the first member of the verse; for God smites, to draw such unto him as recoil back from him. And yet it seems notwithstanding that by this means he drives men far off from his presence: but because his property is to draw those out of their graves whom we think he hath overwhelmed with his chastisements, he humbleth poor sinners by fearing them only, to the end they should return unto him. And truly the beginning of our conversion, yea the only rule of good life is, to seek God. If we seek any other way, we go utterly awry. But let us now see what it is to seek God, or how we ought to do it. For hypocrites will always allege this for themselves, that they carefully humble themselves before the Lord to obtain remission of sins by prayer, fasting, tears, 
How the Lord will be sought.  and other outward shows of sorrow. But God will be sought far otherwise, to wit, The Sinner being humbled before him in good earnest, must willingly receive the yoke of obedience which before he had shaken off, and wholly employ himself in his service, whom he before despised.   

Vers. 14. Therefore will the Lord cut off from Israel head and tail, branch, and rush in one day.  
15. The ancient and the honourable man, he is the head: and the prophet that teacheth lies, he is the tail.  
HIs meaning is, that the vengeance of God shall be universal, and that it shall wrap all estates in it: for the whole people was corrupt, and the contagion thereof had so invaded the whole country, that there was nothing whole nor sound amongst them. Now then when impiety hath thus gotten the swinge, men begin to flatter themselves, and every one thinks to frame goodly excuses when they have many to bear them company; and imagine that they have sufficient reasons to defend themselves withal, when they make comparison of themselves with others. This is the cause then why he denounceth this vengeance against all in general, because they were all alike infected with a common disease. By branch he understands the mighty and strong: by rush, or r●ede, the weakest; that is, the people of base estate, who in a manner had no wealth at all. He shows then, that the wrath of God is ready prepared, which shall spare neither weak nor strong, neither small nor great, because there was none which were pure and clean from the common contagion of filthiness.  
But in the next verse he expounds that which he spoke allegorically of head and tail, plainly and without figure; and saith, that the ancient and honourable which swayed the common affairs, and had the managing of the Commonwealth, are the heads: to whom he joins the false Prophet, which he comprehends under the word tail. Now he explains both the first part of the former verse, making no mention at all of branch and rush But we may yield a good reason why he omitted this. For his meaning was to press them chiefly which sinned most, and thereby drew others to sin also by their example, because they were respected in regard of their estates. He brands the Prophets with this name of tail, not that they were abjects and contemptible, as some think: but his meaning is to express the lowest part of the body. The magistrates and judges are in the head or highest rank, because they are promoted to the chiefest place: he puts the false Prophets in the tail, because they abused the people by their cunning and hypocrisy: as if he compared the one to lions or bears, and the others to foxes. We are here admonished not to sleep in our vices, although iniquity reign in all estates; yea although there should not be a man left that were pure and upright. For by how much the more wickedness increaseth, so much the more will the wrath of God be kindled both against small and great. Which we ought to take good heed of in this deluge of all mischiefs which we see at this day; namely, lest when the wrath of God shall once begin to burn, that all things be not utterly consumed by it.   
Vers. 16. For the leaders of the people cause them to err: and they that are led by them are duoured. 
OThers translate, They which bless thee, or speak blessedly: as if he should say, There is no greater pestilence amongst people than flatteries, which nourish all licentiousness of dissolutions. But yet I will follow that reading which I have approved of before; where we met with the very same word: Chap. 3.12. Now his meaning is, that the governors and magistrates, whose office it was to lead and hold the people in good order, and in an honest course of life, gave liberty and licence to all to do what them listed, suffering them to follow vice and wickedness; and that in regard thereof, they were worthily esteemed seducers and corrupters: for the corruption flowed from them upon all the people, as from the head into the members. 
The duty of Magistrates of Ministers.  Magistrates and Pastors are chosen to repress the dissolutions of people; to ordain that which is good and right; and especially to maintain the honour of God. If they contemn these things, they are rather to be esteemed impostors than Pastors, because they bring in horrible confusion. And when every one governs as he lists without any order; what is to be expected but some woeful event? Whereas the people be so chastised for their offences, we must not therefore say, that the governors should look for less punishment: for they made none account of the charge which was committed unto them, and in so doing, were the cause of all those evils.  
When he adds, that those which are led, are devoured: 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 ruin: as also because the teachers deceive and abuse the people, in stead of showing them the right way, because the people perish through their own default: yet notwithstanding he therewithal shows, that neither the one nor the other is to be excused: as if the wicked governors should serve as a covert for their faults, as commonly men are wont to imagine. For if the blind lead the blind, as jesus Christ saith, they shall both fall into the ditch, Matth. 15.14. It being certain that there was none of them all who was not willingly misled. And therefore those only who took delight to be deceived, were devoured by the wicked and disloyal leaders.   
Vers. 17. Therefore shall the Lord have no pleasure in their young men, neither will he have compassion on their fatherless, and of their widows; for every one is an hypocrite, and wicked, and every mouth speaketh folly: yet for all this his wrath 
* Or, shall not be, etc.  is not turned away, but his hand is stretched out. 
Here Isaiah shows more plainly how horrible this vengeance of God shall be against all estates. So far off is it that the guilty should save themselves, that even children, young men and widows, shall not escape; although they have been wont to spare such, and that in the cruelest wars. Which mercy, histories do show hath been practised even by the very heathen at the sacking of Cities. But the Lord shows here, that he will have neither respect to age nor sex. Although yet another sense will not be amiss; to wit, that though the battles deprive many women of their husbands, and children of their fathers; yet that God will not cease for all that to chastise both widows, children, and fatherless. But because this sense concerns the principal point very little, I therefore stay not myself in it. Now to the end they should not accuse God of cruelty, he therewithal shows good cause why he ought to be thus severe towards them; because they shall be found wicked; and therefore worthy to be equally cast headlong into destruction, and that by a most just sentence.  
Hypocrites.] I mind not to differ from the common opinion touching this word, although Chanaph, signifies a wicked one, disloyal, & corrupt. For it seems he toucheth the chief spring and fountain of all evils; saying, that there was no spark of the true fear of God amongst them. He speaks not of some light dissimulation then, but of an inward contempt which benumbs men's consciences, so as they cannot be moved by any admonitions at all: as if he should say, They are wholly sunk deep in their rebellion. But for as much as iniquity draws the hands, feet, and other parts of the body with it, after it hath once gotten possession of the understanding: therefore the Prophet adds, 
Gen. 34.7. josh. 7.15.  that they a●e all wicked. In the third place he affirms they overflowed so far, as without blushing to boast of their sins. The word N●balah, which some translate folly, hath oftentimes a larger signification among the Hebrews: for it is taken for villainy, wickedness, and frenzy. The Prophet therefore as I think, meant to say, that they are so given to iniquity, that there need none other witness to be taken against than, than their own togues.  
Yet for all this etc.] He again repeats this sentence, which indeed ought often to be repeated, because it sufficeth not to be once instructed how grievous the judgements of God are against the ungodly, seeing we easily and quickly forget them; and thereof it comes that we soon cast off all care and fear. And besides, a false opinion b●guiles and blindfolds us, which is, that after God hath chastised us only once, we think his power is spent. Wherefore as oft as God corrects us, it is good we hold us to this principle, namely, that by the first, God threatens us with a greater calamity, 
The fi●st stroke God gives us 〈…〉 forerunner of a g e●ter, vnl●ss● w● prevent the s●me ●y timely repentance. See Leuit. 26 18.21.24.28.  unless we repent betimes. And seeing the Lord ●eiterateth this admonition so oft, let us learn thereby to set it always before our eyes; to wit, that the wrath of God is not yet appeased, although it seems he hath sharply corrected men's iniquities. What are we to judge then when he gives us but a fillip and away? as at this day indeed we have been afflicted; but what is it in regard of these extreme calamities wherewith this people were oppressed; and yet the Prophet threateneth that the Lord prepareth new rods for them? What will become of us then? Truly the Lord will do his office, and will always be like himself. If this terror do not awaken us, our blockishness is intolerable. I have translated the verb To turn, in the time to come; to the end the sense might be the more clear: for although he speaks as of a thing past, yet notwithstanding he threatens a continual succession of punishments to the rebellious.   
Vers. 18. For 
* Or, unbelief.  wickedness burneth as a fire; it devoureth the briers and the thorns, and will kindle in the thick places of the forest: and they shall mount up like the lifting up of smoke. 
THe Prophet taxeth the wicked, who make a trade of discharging themselves of their faults to lay them upon God. For either they seek starting holes by persuading themselves that they are innocent, or they extenuate their sins, if they be convinced; as if God were too rigorous. And the truth is, that they will never confess God to be just in correcting them, unless it be by constraint: and albeit they dare not excuse themselves openly, yet they fret and grumble inwardly. The Prophet minding to repress such a stubbornness, compares the calamities to a fire; but he adds, that the impiety of men is the wood and fuel which kindles God's wrath: as if he should say, They all of them cry out and complain that the wrath of God burns fiercely, and yet they consider not in the mean while, that they kindle and inflame the same by their sins, as with bellows, and that these sins do add new matter daily to this fire: yea even they themselves burn and consume inwardly in the fire of their iniquities.  
That which he saith of the briers and thorns, is as much as if he had said; that this flame should spread itself throughout all the quarters of judea. Now he expresseth two things together; to wit, that the chastisements of the wicked did proceed from the judgement 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 shows, that when the fire is kindled in any low place, it increaseth by little and little, and then spreads itself more and more, even till it hath attained the top. Isaiah shows that in such wise shall the wrath of God be; because it should not invade the wicked at the very first, but should kindle by little and little, so as at length it should overspread far and wide. In the beginning, the Lord proceeds moderately: if he gain nothing by touching and going, than he doubles his blows. But if he see us altogether indurate, than he sets his wrath on fire, 
Chap. 33.11 Chap. 5.24. Psal. 83.14. Chap. 40.24. & 41.2. & 47.14  utterly to destroy and consume us, even as the fire burns up a thick forest. Lastly, as the other Prophets say; We shall find ourselves to be but straw and stubble, when the wrath of God is once kindled.   
Vers. 19 By the wrath of the Lord of hosts shall the land be darkened, and the people shall be as the meat of the fire: no man shall spare his brother. 
Having showed that the cause of all evils proceeds from ourselves, to whom they therefore ought to be imputed; he teacheth by consequence, that God revengeth himself justly. For seeing men draw miseries and calamities upon themselves, God permits them not to escape his hands. Not that he is inclined to cruelty, (for he is loving and gentle) but because he is just, and cannot endure the wicked. He expresseth the vengeance of God by the similitude of smoke and darkness, than which nothing is more heavy and doleful; because so fearful a judgement could not well be expressed, but under borrowed speeches. Although it seems he alludes to the smoke whereof he had spoken before. For when a fire is grown to such greatness, and burns so on every side, the brightness must needees be obscured by the darkness of the smoke.  
No man shall spare his brother.] In this last particle, and in the verse following, the Prophet describes by what means the Lord will execute his wrath after it shall be so inflamed. For though we discern no enemies which might astonish us, God can arm one of us against another to destroy ourselves. As if he should have said, that God will not be much to seek in bringing his vengeance upon you which he hath threatened; because although others should let you alone, & not molest you, ye the can overthrow you even by civil wars. Now it is an horrible thing and monstrous to say, that none should spare his brother: and that every one shall devour his flesh. For a man never hated his own flesh: Ephes. 5.19. But when God hath blinded us, what letteth that we should not destroy one another? And although this be odious, yet it comes to pass every day. There is neither conjunction of blood, 
Gen. 1.27. & 9.6.  nor of religion, nor of the image of God, which we all bear, that can hold us in, although even the very heathen sometimes deferred to do evil, being bound with nothing else but the common band of natural society, because they knew that the beasts themselves agree together, taking knowledge of one another, not exercising cruelty to any of their own kind: for one Wolf will not eat another, neither one Bear another. It is much against nature then that men, from whom the name of humanity proceeds, should be so cruel, as to eat one an other; therein surpassing the rage of wild beasts. This evil then can not fall out but by reason that God hath blinded them, and given them up unto a reprobate sense: for when as men are in peace, they think themselves free from all dangers, and fear nothing. But the Lord derides such security, and shows, that he will execute his wrath upon them, even by their own hands, which he will arm and provoke against them.   
Vers. 20. And he shall snatch at the right hand, and be hungry; and he shall eat on the left hand, and shall not be satisfied: every one shall eat the flesh of his own arm. 
THis is a common speech, To pull and hale on all sides: and this phrase sets forth an insatiable or cruel avarice. Also this desire of snatching pricks men forwards unto cruelty. Now he expresseth their insatiable desire with greater vehemency, in that being provoked by a blind cruelty, & possessed with more than a brutish fury, their teeth also shall be set on edge with no less appetite to suck the blood of their brethren, then to eat the flesh that is bought in the shambles. This circumstance greatly aggravates the sharpness of the vengeance, 
A sign of some fearful punishment ensuing, when brethren bite and tear one another.  to wit, that the children of Abraham, and the holy posterity of the chosen people should overflow into so horrible a rage. Let us remember then that it is a token of a fearful punishment of God when brethren band themselves one against an other, with a furious desire or lust to tear one another in pieces.   
Vers. 21. Manasseh Ephraim, and Ephraim Manasseh, and they both shall be against judah: yet for all this his wrath is not turned away, but his hand is stretched out still. 
THese two Tribes were specially linked together, for besides that they descended of one father Abraham; there was yet a nearer conjunction, in that they took their original of one Patriarch joseph, 
Gen. 41.50.  Abraham's great grandchild. Now although they were so near allied, yet notwithstanding God shows that he will cause them to have such conflicts together, that they shall destroy each other, even as if they should devour the flesh of their own arm; in regard whereof, they should need no foreign enemies. He adds also, that when Manasseh and Ephraim have wearied themselves in fight, both of them shall join together and set upon juda 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 himself to see that he yet denounceth sharper punishments than the former. But the Lord deals thus with the wicked, never ceasing to afflict them, till he hath wholly overwhelmed and rooted them out, because they having been often summoned to repentance have refused, and still refuse to be reconciled unto him. We are not therefore to marvel if plagues after plagues be heaped upon them, as is also declared by Moses, namely, that he will yet send seven times more punishments upon those which would not come to repentance, 
Levit. 26.18 21.  lest they should imagine that after they had been chastised once or twice, all their punishments were then at an end. Now when he saith, that the hand of God is stretched forth still, he means, that new rods are still in making, which he hath in a readiness to smite them withal: for the Lord's anger is not like to that of women; but his corrections and wrath go both together.    

THE X. CHAPTER.  
Vers. 1. Woe unto them that decree wicked decrees, and write grievous things. 
ISaiah now presseth the people somewhat nearer to the quick, as he hath done in the first and second Chapters, to the end they might perceive that they were justly afflicted. For men will never confess they have deserved the pains which they endure, unless they be constrained thereunto, and manifestly convinced. Now although they were sufficiently convinced even by the former testimonies, yet was it needful to specify those things again, by which their hypocrisy might be discovered. For men are so impudent, that they think themselves safe if they can frame some excuse, and in the mean while blaspheme God wittingly. He handled them not too sharply, neither did he exceed measure in accusing them, no, though in despite of them he stopped their mouths, seeing they were come to such an impudency.  
Auen and Amal are oftentimes conjoined together in the scriptures. 
Psal. 7.14.  aven signifies vanity, and iniquity; but the latter signification agrees best to this place. Amal is as much to say as vexation; and oftentimes that which is the very cause of it, to wit, the wrong or oppression which the rich and mighty oppress the poor and weak withal, abusing them by their power and authority. 
Chap. 1.10.22.33.  For even as he hath heretofore showed that the wellspring of an evil life proceeds from the governors themselves, so he now placeth their ill example in the first rank, to the end they might receive due punishment for the wickednesses whereof themselves were the cause. Which we ought diligently to observe, because such as are promoted unto the highest rooms, think they are then freed from the common condition of men, so as they ought to yield none account of their doings unto God. Therefore he shows that they shall have this privilege before others, even to be first chastised. Whereas some establish here two orders; and distinguish between makers of decrees, and those that wr●te them: I approve not of it. For in general, without any distinction at all, he taxeth such Princes and magistrates as oppressed the people in such wise, by their unjust and tyrannical derees, that their government tended wholly to plain the every. He therefore comprehends all sorts of governors and superiors.   
Vers. 2. To keep back the poor from judgement, and to take away the judgement of the poor of my people, that widows may be their prey, and that they may spoil the fatherless. 
TO keep back.] Others translate, To cause them to turn from: but the true sense is, To keep back the poor from defending their quarrel: or, To make them lose their suit. This is the iniquity and oppression which he mentioned in the former verse; to wit, that they plucked from the poor that right which belonged unto them. They were defrauded that the rich might be gratified; and being utterly spoiled of their livings, they carried nothing away with them from the seat of justice, but taunts and reproaches. Now he names the poor chief, 
The weakest goes alway to the wall.  because they are lightly destitute both of money and other helps. Whereas the judges and Magistrates than ought to have aided them before the rest, they on the contrary took the greater liberty to oppress and tread them under foot with greater ignominy. For those who have most riches, friends, credit, and favour, are not so liable to oppression; because they have weapons in their fists wherewith they may both defend and revenge themselves. 
The Lord hath taken the protection of the poor into his own hands. Exod. 22.23. Deut. 15.9. & 24.15. Psal. 68.6.  But the Lord saith, he hath a singular respect unto the poor, which yet notwithstanding are for the most part despised: yea he so regards them, that he will not suffer the wrongs and injuries which have been done unto them to remain unpunished. For he hath not taken up, on him the title of the protecter and defender of the poor for nothing. In him it is then that the poor and weak aught to seek consolation; and therefore to endure their troubles and miseries patiently, because God hath care over them, and will not suffer the harm that is done them to go unrevenged.  
The rich and mighty are here also admonished, that they therefore laugh not in their sleeve, although God defer their punishment: for be it that the poor be left destitute of their right through injustice; yet the Lord will judge their cause, and take the maintenance of their right into his hands, who were thought to be destitute of all help.   
Vers. 3. What will ye do now in the day of visitation, and of destruction, which shall come from far? to whom will ye flee for help? 
* Or, where will ye be safe.  and where will ye leave your glory.? 
THe Prophet doth here sharply threaten the Princes that slept securely in their sin. For it is the common custom of such, who are drunken with their greatness, proudly to despise all danger. He shows then, that although God seem for a while to defer and wink at their doings; yet notwithstanding the time of his judgement is prescribed, and shall speedily knock at their doors ere they be aware. And because they were grown secure by reason of the victory over their enemies; as also because they were backed by the league which they had made with a most puissant nation; therefore the Prophet expressly tells them, that their destruction shall come from far.  
The word visitation is taken here for judgement; because God also visits us two ways: 
In what sense this word visitation is taken generally.  in mercy and judgement. For he reveals and manifests himself and his power unto us in them both. First, when in taking pity upon us, he delivers us 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 himself unto us, but by his works: and we think he hath forsaken us, unless he gives us some sign of his presence. The Scripture applies this word visitation then to our capacity, because when we are pressed with afflictions, and the wicked in the mean while let lose the bridle to all dissolutions, it seems to us that God is far off from us, and that he takes no care of our matters.  
Visitation therefore in this place must be taken for judgement; 
And how it is taken in this place.  by which God will take the wicked by the neck, so as they shall not escape him: also that he will oppose himself against their boldness and rebellion.  
Now if there be such horrible judgements of God here in this world, how fearful and terrible will he be when he shall come at the last to judge all men? For all the examples of chastisements, which now astonish and amaze us, are but small beginnings of that last vengeance, wherein he will thunder upon the reprobate: and he also reserves and defers many things which he seems to pass over in silence, even of set purpose until that day. And if the wicked be not able to bear the blows wherewith he smiteth them here below; how much less well they be able to sustain his fearful and incomprehensible Majesty, when they must come before his tribunal seat of glory, at whose presence even the very Angels are astonished?  
When he saith, from far; note that we ought not to wax senseless when prosperity abounds: for all such as extenuate the power of God by a false security, which rocks them asleep in their vices, shall feel, that in an instant he can, and also when he will, shake both heaven and earth, even from the one end thereof to the other.  
To whom will ye flee?] He shows how they shall rest upon their forces in vain, because they shall avail them nothing at all to resist the hand of God. He also shows, that as they have been cruel towards others, so it should be a most just recompense, that in their need they should find succour neither from God nor man: for there shall be judgement without mercy unto those that show no mercy, jam. 2.13. This shall happen especially to the judges, who ought to have been a refuge for the whole people, because it is their office to defend and maintain the poor and afflicted: but if in stead thereof they despise, betray, or spoil them; is it not good reason they should feel how much their cruelty displeaseth God, & that even in their own destruction?  
As touching that which follows, Where will ye leave your glory? The expositors take it as if Isaiah should say, that they shall be deprived of their dignity. And they think the Prophet in derision asks what shall become of this their high pre-eminence, wherewith the great ones have no less proudly then foolishly advanced themselves, when God suffered them to take their pleasure? But because this would be too much constrained, I rather think that Isaiah inquires where they will find hiding places to secure their glory. And in this sense I take the word, To leave, namely, To put in safety: and the two particles answers thereunto, To whom will you flee for succour? Where will you find refuge that you may hide your excellency? Unless any had rather retain the exposition which I have put in the margin, because the verb Azab signifies, To assure, as well as To leave. To conclude, if God confound and overthrow Princes in this wise, that are so high exalted, what shall become of those that are of base condition? There is none then that hath any cause to flatter himself: for we must needs become all as stubble, 
Psal. 83.14.15.  when the wrath of God shall be kindled against us.   
Vers. 4. 
* Or, if they fall not.  Without me they shall fall among the bound, they shall fall among the slain: yet for all this his wrath is not turned away, but his hand is stretched out still. 
BEcause the signification of the Hebrew particle is ambiguous, the expositors bring many interpretations. Some take it exclusively, as in many other texts of the scripture, even as if he should say, They shall only fall among the prisoners and slain, because they shall be led captive, or put to death. Others translate, Without me: and if this reading agree, the Prophet shows what the cause of their destruction is, to wit, they are revolted from God: and this is the cause indeed of all evils, namely, to leave the fountain of life, of salvation, and so consequently, of all good things. And thus he toucheth the sottishness of the wicked to the quick, who thought themselves jolly fellows when they had forsaken the Lord; even as if there could not have befallen them a more desirable and pleasant thing, then to be separate far enough from him: and thus it should be a kind of bitter reproach in regard their calamity should proceed from no other cause then from the absence of God, whereof they fondly rejoiced. Others think this should be a broken or an abrupt manner of speech, to wit, that they should have no refuge but in hiding themselves under them that were fallen and slain. And also it may be a form of an oath. Now this sense will agree well, that God should swear with indignation that he would not pardon one of them, but would deliver some over to their enemies, who should cut their throats; and would cause others to be led into captivity. This sentence than showeth what destruction shall befall all those who being admonished by the word of God, repent not. We also gather from the text following, that the Prophet threatens them with a fearful destruction; for he repeats that which he hath said already, to wit, that the wrath of God is not yet appeased, and that he will find out greater chastisements than the former, to avenge himself upon them. This teacheth us, that there is nothing better than to be touched with true repentance, and in good earnest to acknowledge our faults betimes, to the end the Lord may show us mercy.   
Vers. 5. O Ashur the rod of my wrath! the staff also in their hands is mine indignation. 
THat which now follows hath such reference to the denunciation of punishment, that yet there is also mingled therewithal some consolation to sweeten the troubles of the faithful: yea, the special drift of the speech is to show, that all the evil which the Assyrians shall do them is but a scourge sent of God for a time only: and yet after the wicked shall have triumphed with joy above measure, it must needs come to pass that they shall be tamed in the end. The Hebrew word Hoi, sometimes signifies a bitter exclamation. Sometimes it is taken as an adverb of calling; and sometimes also it signifies a woe, as indeed the old translator hath turned it: yet it may not be otherwise expounded here, but as if the Lord called the Assyrians; or speaks as a man sighing in himself, that he is constrained to chastise his people by them.  
And yet whilst I consider better of every circumstance, I rather condescend to this opinion; namely, that the Lord calls the Assyrians here, as if he armed them by his edict to make war. He told the jews before that they should come: but hypocrites are so senseless, that they are never touched with any fear of God, but when they see his plagues; or rather indeed till they feel them. This is the cause therefore why he now saith, Come: as if the judge should call for the executioner, and command him to bind the malefactor; or rather to cut off his head. Thus the Lord calls the Assyrians, to the end he might execute his vengeance by their hands.  
Also the staff.] This may be referred to the Assyrians, and we may resolve it as if it should be a repetition of the same speech, the words only being a little changed. And yet I so distinguish them; that the Assyrians are called the staff of God's wrath; moreover, that the swords and weapons wherewith they were furnished, are nothing else but the wrath of God himself: as if the Prophet should say, God serves himself (as it pleaseth him) of the Assyrians, even as of swords to execute his vengeance withal. Lastly, that they are no otherwise to be feared, but so far fotth as God shall display his wrath by their means towards the jews, although they be furnished with munition. In a word, he shows that all the force of the enemies shall proceed from the wrath of God, who by a secret instinct shall drive them forward to overthrow this people: for otherwise they could not have moved so much as one of their fingers. God also pronounceth, that the staff which the Assyrian beareth, is his indignation; to the end the jews might know that the assaults and endeavours of the enemies were governed by his providence. For I approve not that which others translate, In the place, or, In their region: both are too much constrained. To be short, the Lord calls the Assyrians as executioners of his vengeance, to the end he may punish the sins of his people by their hand; and protests, that whatsoever they hold in their hands, is his indignation.  
Now this doctrine hath two uses. First, to terrify the wicked, and that they might know how God threatens not to root them out in vain: as also he shows how he will punish them. Which serves much for the awaking of the unfaithful, who mocked at all these Sermons and threatenings of the Prophet. Moreover, this doctrine was not a little profitable, when the people began to be afflicted by the Assyrians. For than they easily perceived that that which the Prophets had foretold, was not spoken in vain, neither came it to pass at adventure. Object. But some will here ask, why he now calls him the staff of his indignation, seeing he said before, that the Assyrian was the rod of his wrath? For one would think he should speak thus, The Assyrian is my wrath, and the staff which he bears is mine indignation. Ans. But we are not curiously to stand upon the word, seeing we understand the Prophet's meaning. Now he calls men the staff of God's wrath, because he serves himself of them as of a staff: he saith, that the weapons of men are the wrath of God, because they are not handled at the pleasure of those which bear them, but are testimonies of God's wrath.  
The Prophet than hath spoken aptly, to the end we should not think the wicked are carried away with the rains in their neck, whither their appetite shall lead them: but are stated and held short, so as they can do nothing at all without the will of God. From hence we may gather, that God works by the hands even of the wicked. But we must be wise according to sobriety, and speak modestly herein: for we ought wisely and judicially to distinguish between the work of God, and the actions of men. 
How God is said to work by men.  God then works and serves his turn of men three ways. First, in respect that all of us have our being and do move by him: whence it follows, that all our actions proceed from his power. Secondly, he drives forward, and bows the wicked by a particular mean, whither it pleaseth him: and although they think nothing at all thereon, yet doth he serve himself of them, to the end they may kill and destroy one another; or to the end he may chastise his people by their hand: and of this kind doth the Prophet speak in this place. Thirdly, when he governs his elect by the spirit of sanctification, which is peculiar to his chosen only. Wherefore, be it that tyrants, spoilers, or others molest us, be it that strangers lift themselves up against us; yet in the midst of all these confused garboils, full of all vexations, we must lift up our eyes to the hand of God, never imagining that any thing falls out by chance.   
Vers. 6. I will send him to a dissembling nation, and I will give him a charge against the people of my wrath to take the spoil, and to take the pray, and to tread them under feet, like the mire in the streets. 
HE goes on still with the former sentence, wherein he called Ashur the rod of God's wrath. For even as a father takes not the rod in hand for nothing, but determines to correct his child: so the Prophet shows that the rod of the Lord shall not walk at random; but is ordained and appointed to chastise this wicked and unthankful people. He calls them a dissembling or froward nation; because there was no uprightness nor sincerity in them: so then, dissimulation is opposed to integrity, which is the beginning of all virtues: as contrariwise, hypocrisy is the mother of all vices. Moreover, he accuseth not the Israelites lightly here, but reproacheth them with a thing more execrable than any other. And therefore he presently after calls them the people of his indignation. As elsewhere he saith, that the Idumeans are the people of his curse, Chap. 34.5. But albeit he declares that he is angry against the jews, yet the manner of the Hebrew phrase hath a far greater weight; for it imports as much as if the Prophet should say, that this people is destinate to perdition, because there is nothing else in them but matter of wrath. It is certain that God is never angry, unless he be provoked thereunto by our wickedness; but when impiety is come to the highest degree, than his unappeasable wrath and indignation burneth. Thus he takes away all hope of reconciliation from the hypocrites and contemners, who ceased not to heap sin upon sin.  
Afterwards it is said, he gave the reins to the rage of the enemies, that they should devour and overflow into all kinds of pilling and extortions. And yet we must not take this as if because the Assyrians had commandment from God, they might therefore excuse themselves: for God commands after two sorts, to wit, by his secret counsel, whereof men have no knowledge: secondly, he commands by his law, which we ought chief to have regard unto; that so we may answer a company of fantastical spirits, who dispute profanely of the counsel of God, when they will excuse their own and others impiety. We must then wisely distinguish between these two sorts of commandments: 
We must distinguish between God's secret, and revealed will.  for seeing the Lord declares his will in his law, I ought not to mount up to his secret counsel which he hath hidden from me, but ought rather to bring myself simply under his obedience. Object. If any shall allege that he obeys God when he plungeth himself into dissolutions, Ans. he is a liar, and accuseth God in vain to be the author of his wickednesses, whereof his own heart knows himself to be guilty, for in this respect there needs none other witness, but every man's own conscience. I grant that God serves his turn of the wicked, but the wicked have no purpose therein to serve God. Therefore when he works by the wicked and reprobate, 
The wicked do Gods will, yet it is not with a mind to serve him, but their own lusts.  it is a thing accidental in regard of men: for they have no intent of serving his will, neither have they any will thereunto. If therefore they take this pretext, they may be easily convinced as utter rebels against God, seeing they only do that which pleaseth themselves: for they have the express will of God in his law, so as they seek it in vain any where else. In regard of them then, they do not, the work of God, but the devils, because they serve their own lusts. It is certain that the Assyrians did not so much as look for any reward for their pains at God's hands, but were carried away with their lusts, ambition, and avarice: in the mean while the Lord ordered their endeavours and counsels to another end, which was to them utterly unknown. Now the sum of this place is, that a rare and extraordinary testimony of God's vengeance should be manifested, when the Assyrians should overflow with a furious licentiousness, because they should be sent of God not to deal mildly or moderately with his people, but to pill and sack them as in open war. He addeth also To be trod under feet, which is the uttermost of all rage, for what can men do more than with shame and contempt to stamp them under feet whom they have vanquished?   
Vers. 7. But he thinketh not so, neither doth his heart esteem it so: but he imagineth to cut off and destroy not a few nations. 
BEcause the wicked do trouble the consciences of the weak by casting out the foam of their rage, as if God had not the power to hold their fierceness and fury short; the Prophet prevents this betimes, and exhorts the faithful to know, that they are justly afflicted by a secret judgement of God, although the wicked overflow into all dissolution. So then he shows that which we touched erewhile, namely, that the Assyrians shall mind nothing less than to serve God, and to be executioners of his vengeance: but we shall see by and by to what end they did it. For some might object thus: Object. Thou art the Ambassador of God, why dost thou menace us with the Assyrians? As if belike this furious beast would yield obedience to the commandment of God. Ans. To this he answereth, that God is such a wonderful workman, that he knoweth how to draw those to do him service who think nothing at all thereon, or which otherwise would not obey him. Although (saith he) that their endeavours and counsels tend wholly to another end, yet nothing shall hinder God, that even by them he should not execute and fulfil that which he hath ordained. For many might reply: What a preposterous course is this? Will God subject his chosen people to profane nations? There is no equity at all in it, that our estate (be we sinners as we are, in the highest degree) should be made worse than the condition of thieves, who by their wickedness and impiety had deserved a most severe punishment. The Prophet declareth then that the Assyrians should have their turn also, and should be justly punished in their time: and yet ought no man to think it strange if they afflict, pill, devour, & massacre others, seeing they should not want their recompense.  
Besides, the Prophet comforts the faithful, and assuageth their trouble and perplexity; showing that God holds the pride of these wicked ones short, lest they should exercise whatsoever pleased them. He teacheth then, that howsoever the wicked furiously rage, that God notwithstanding moderates his own judgements from heaven, so as he takes a special charge of the salvation of his Church. And therefore although that Ashur be inflamed as as cruel beast after his prey, yet he commands the faithful to lift up their eyes unto God, whose counsel is far remote from this blind fury of the enemy.   
Vers. 8. For he saith, Are not my Princes altogether Kings? 
THe Prophet shows the cause why the Assyrian will not think himself to be the rod of God; namely, because he was so blinded with pride, that he acknowledged not any power above his own. Neither can it otherwise be, that those should in any sort submit themselves under the providence of God, who resting upon their greatness, attribute this and that unto their own forces. For then are we said to give the chief dominion unto God, when we believe that it is unpossible to move the least finger without his will. Contrariwise whosoever thinks himself to have any power of his own, he usurps God's power unto himself, with a pride full of sacrilege: as in this place the Prophet describes the insolency of a profane King in lively colours, who proudly vaunted as one having all things. This especially happens to great Princes; for they are so blinded with abundance of riches, munition, and power, that they hardly can be brought to think themselves men. Of which we have too much experience: for what Prince shall we see at this day, who thinks or remembers that he is a man, and subject to the miseries of this present life? They are so carried away with giddiness of spirit, that they think to attain to the top of whatsoever they have determined by and by, and that in despite of all impediments whatsoever.   
Vers. 9 Is not Calno as Carchemish? Is not Hamath like Arpad? Is not Samaria as Damascus? 
Here he names certain Cities, although others affirm that they are regions. Notwithstanding it is more probable that they were Cities, or some strong places. Shall it not happen (saith he) alike to the places which I have not yet subdued, is to these which have resisted me? He compares Calno, Arpad, and Samaria (which he vanquished afterward) to Carchemish, Hamath, and Damascus, which he had vanquished before, and saith, that these should not be stronger than they. Thus have the wicked been wont to boast and glory in their deeds past; so as they think to break thorough all impediments, as if nothing were able to hinder their counsels and enterprises: and which is yet worse, 
We must beware how we wax proud of our good successes.  they think to come to the end of all things in despite of God himself, and without his knowledge. When we read this history, let us learn not to be proud if we have been strong at some time, or if all things have fallen out according to our wish. 
For he that hath ex●lted us, can soon deject us.  For he who hath exalted us, can quickly also abase and cast us down. And if he reproacheth the Assyrian for his over weening, how much more ought they to be reproved, who attribute the praise of holiness and righteousness unto themselves, as if they could regenerate themselves by their own proper virtue? For we need not doubt but such do rob God of his honour, and take that to themselves which is proper unto him.   

Vers. 10. Like as mine hand hath found the kingdoms of the idols, seeing their idols were above jerusalem, and above Samaria:  
11. Shall not I, as I have done to Samaria, and to the idols thereof; so do to jerusalem, and to the idols thereof?  
Here pride overflows his banks yet further: for the Assyrian not only exalts himself against men, but even against God also: yea, against the gods which he worshipped. He boasteth that the gods under whose protection other nations were; could not let him that he should not subdue them, and that the God of jerusalem and Samaria should resist him no more than the former. For infidels are so full of pride, that attributing the victories which they get, to their own forces, they make no bones to exalt themselves against God and all divine power. 
Idolaters reverence their own idols but in show only.  They make fair shows indeed, as if they stood in some awe of their gods; that is to say, of the idols which themselves have forged; to whom they bow and offer sacrifice; whereby they seem to confess, that they hold all their victories of these treen gods: but by and by they offer incense and sacrifice to their own nets, (as Habacuck saith, speaking of Nabuchadnezzar) Abac. 1.16. when they brag and glory themselves in their goodly acts, counsels, prudence and industry. For than they discover their hypocrisy, than they lay open their secret thoughts, which were hidden before under these close feign: which we may easily discern, when they suddenly take that to themselves, which before they seemed to attribute to their god. We need not wonder then if Senacherib exalted himself above all that is called God; for such is the fruit of impiety.  
Now there is here a double blasphemy. First, in that he advanceth himself above God, thinking himself stronger than he. Besides, in that he matcheth the true God with the false. He showed his impiety more then enough, when he exalted himself above idols: for although idols be nothing; 
Idolaters show themselves contemners of all divine power, in contemning the gods which themselves have forged.  yet in regard that the worshippers of them attribute a certain virtue and divinity unto them; if they lift up themselves against such forged gods, they show themselves contemners of all divine power. Their own conscience than witnesseth against them, that they bid open defiance to God; neither is there any ignorance which can excuse them, because they persuade, themselves that God is enclosed in their images. For be it that this tyrant derided Apollo, or jupiter; it is certain that he despised them not simply as idols; but as having some divinity in them. The other blasphemy of this tyrant was, that he placed the living God in the rank of the counterfeit gods of the heathen; and was so bold and presumptuous to exalt himself against him, as well as against other gods, and to despise the confidence of Israel, as if the virtue and power of God ought not to be esteemed greater than that of the idols.   
Vers. 12. But when the Lord hath accomplished all his work upon Mount Zion and jerusalem, I will visit the fruit of the proud heart of the King of Ashur, and his glorious and proud looks. 
HItherto the Prophet hath showed us what the pride of the Assyrian should be, after he had overcome Israel: but now he declares what should befall the Assyrian himself, and what the counsel of the Lord shall be against him. The unbelievers do all things as if God were not in heaven, or were not able to break all their enterprises. For what mean these haughty and proud words else; My hand hath found the kingdoms of the idols; but that he thought to exalt himself above all gods? But God opposeth himself here against his endeavours; so that having once served his turn of him, he will also punish him. This sentence contains two members: first, Isaiah shows that God will frame a punishment for this wicked and infidel King. Secondly, he shows that the time thereof is not yet come; to the end the faithful might wait for it with patience.  
Now he testifies, that the fit time to bring this to pass is, after God shall have chastised the sins of his Church: as if the Father of a family would first quiet the stirs which are bred in his own house. This is the drift of this counsel; to wit, that the faithful should not wax out of heart, though they saw this cursed tyrant to triumph in this sort, neither yet to despair of their deliverance, as if there were no means at all to bridle his fury. In a word, God promiseth, that after he shall have permitted the Assyrian to exalt himself beyond measure, yet that he will execute justice in the end. Secondly, that it is his office to abate the pride of flesh, which is joined with such an execrable sacrilege. And therefore the particle Sur, hath great weight; as if he should say, that the haughtiness whereinto the Assyrian is exalted, shall be no let why the Lord should not pull it down well enough.  
He takes the fruit by way of similitude, because the wicked think themselves blessed when they are swollen with pride and outrage, even as if they gathered some fruit. He placeth the heart first, which is the seat of pride, which being stuffed with arrogancy, vomits nothing but injuries and cruelty. Afterwards he adds the eyes, wherein the inward affection of the heart manifests itself, which by the eyelids lifted up, are messengers of the vice which is secret. Although then that the Assyrian lifts up his crests, yet God declares, that he hath means in his hand suddenly to convert the glory of this King into dishonour and shame. Wherefore he here comprehends the contempt, disdain, pride, and other arrogant behaviours and signs of vain glory; all which are to be seen in the proud. Now he brings in God speaking: for that which God pronounceth with his mouth, hath greater vehemency then if he should have spoken by the voice of the Prophet. From hence we are to draw a general doctrine; namely, that God cannot endure the insolency of the proud, but he must needs down with it; 
1. Pet. 5.5.  because he is at perpetual war against them: jam. 4.6.  
Let us also note that this sentence comes in by way of restraint, to the end the Prophet might prevent the over great hastiness of men, saying, that this shall come to pass after that the Lord shall have accomplished his work. For as soon as we see a man proud, we marvel how the Lord can suffer him. But Isaiah shows here that God indeed suffereth this tyrant, although he proudly and fiercely exalts himself, because he is minded to serve his turn of him: and that the time is not yet seasonable wherein the Lord should shatter the wicked too pieces; but that they must wait with patience. For after he hath afflicted the kingdom of judah, as bringing his own household first into order, he will not then be slow nor slothful to punish the enemy stranger: as fathers who are wont either to cast away, or break the rods wherewith they have beaten their children.  
He takes the mountain of Zion, for the Church, by a figure called Synecdoche; to the end that by the Temple and royal City, he might decipher out the whole body, as by the head or principal part.  
He expressly saith, all the work, 
We oft times hinder the Lords working by our inconsiderate hastiness.  because we willingly hold back the Lord from his work by our inconsiderate hastiness: yea many times when he hath but even new begun. For we are wont to make such wishes against the reprobate, as it is hard to restrain our impatience; unless God apply himself to our affections in punishing them by and by. To abate such heat, the Prophet commands that we should let God alone, and leave the fit time free unto himself when to exercise his fatherly chastisements.  
All the work then, 
This word All, hath great emphasis here.  is taken for a just measure. Behold here a very profitable doctrine, and of great consolation. We see the wicked are wonderful proud, and how they lift up themselves audaciously against God, as if they were stronger than he: also how they pursue his doctrine with injuries and slanders; so as we can hardly express the fierceness of their arrogancy with words. 
Note.  If the Lord should agree to our will, he should run by and by and thunder from heaven against them, and utterly root them out. 
God gins first with his own.  But his purpose is before he doth this, to correct his Church by them. For he speaks not here of Egyptians, or Assyrians; but of the jews, of Zion, of the Temple, his dwelling place, which it pleased him to dedicate and consecrate to his honour.  
So at this day there are divers diseases in the Church which the Lord will purge and heal. True it is that he hath already begun: but we deceive ourselves if we think his work to be now perfect. He will not cease then, till he hath so tamed us, that being touched with a true fear of his name, 
Note.  we submit ourselves unto him with such modesty and teachableness as is fit. Wherefore we must not marvel if he let's lose the bridle to Tyrants, and suffereth them still to exercise their cruelty against his Church: for the consolation is ready, to wit, having used them as his vassals to correct his people, he will visit their pride and arrogancy. And it is no wonder if God in smiting his chosen first, do therein declare that he hath a special care of their salvation. judgement then must begin at the house of God first: 
2. Pet. 4.17.  and afterwards he proceeds on in judgement against strangers, who shall be yet more grievously punished.   
Vers. 13. Because he said, by the power of mine own hand have I done it, and by my wisdom, because I am wise, therefore I have removed the borders of the people, and have spoiled their treasures, and have pulled down the inhabitants like a valiant man. 
THe Prophet doth again repeat the open blasphemies which the Assyrian would disgorge; for he attributes all the victories which he obtained to his wisdom and power. By the strength of his hand, he means his armed soldiers gathered out of divers nations; but withal he brags also, to have been a valiant king: and this is the custom of these vain bragger's, to attribute all that to themselves which is done in their name; although they in the mean while give themselves to feasting and ease under the shadow. Afterwards he boasts of his wisdom and wariness, as we commonly say, 
I'ay esté bien entendu & expert.  I have been very discreet and expert. And no doubt but he adorns his frauds and deceits with the title of honesty, wherewith yet he had circumvented his neighbours. For behold the craft and cunning of Kings and Princes, even to trouble and vex the Country by indirect means, to seek pretence of laws, to sow discords, and lastly, to mingle heaven and earth together (as they speak) by their practices.  
When he saith, I have removed the borders of the people, it is as much to say, I have stretched out the bounds of my government, and have added other countries to mine own, so as there is no bound nor distinction. As if we should say, that the French King hath taken away the limits of Brittany, Burgonie, Aquitaine, Provence, and other regions, in joining them to his kingdom. He adds also, that no treasures lay so secret and hidden which he discovered not, & got to himself: as if he should say, By my wisdom I have drawn all nations round about into my nets; I have emptied their treasures; and gripped all that was hid into mine hands.   
Vers. 14. And mine hand hath found as a nest the riches of the people, and as one gathereth eggs that are left, so have I gathered all the earth, and there was none to move the wing, nor to open the mouth, or to whisper. 
HE further adds, that it was no hard matter with him to overcome Kings, and lay their riches on an heap: and he makes this the more plain by a similitude; 
Simile.  as if he should say, If a man should seek a nest and find the birds gone, he may take the eggs away without any difficulty. For if the birds sit upon their eggs (as they have a natural affection to keep their nests) either they will fly upon him that would take them away, and peck at him with their bills, or else they would endeavour to drive him away by hissings and shrill cry. But this Tyrant boasts that there was no body durst so much as open his mouth against him, and that by means thereof he conquered all kingdoms without any great ado; and therefore he attributes all these things to his wisdom, acknowledging no providence of God at all. Now the Prophet hath set forth these brags of set purpose, and that even by the mouth of the Tyrant himself, to the end he might show that these boastings of his were so many bellows (as it were) to kindle the wrath of God. For if such a proud caitiff were not to be borne with among men, how much less can the Lord suffer or endure such an one?   
Vers. 15. Shall the axe boast itself against him that heweth therewith? or shall the saw exalt itself against him that moveth it? as if the rod should lift up itself against him that taketh it up, or the staff should exalt itself, as if it were no wood. 
HEre the Lord doth more apparently deride the folly of this outrageous Assyrian, by which he promiseth unto himself mountains and wonders. For saith the Lord, it is all one, as if the axe or hammer should despise the hand that holds it, and should brag of their nimbleness: whereas it appears well enough that these are but dead instruments, without any proper moving. But before we further expound the sentence at large, I will touch something briefly as concerning the Prophet's words. The second member of the verse is somewhat obscure. True it is that the sentence is plain, but there is some ambiguity in the manner of speech, which also causeth great diversity among the expositors. All things being well weighed then, me thinks the sense which I have given sorts best with the text. What? Were it not a monstrous spectacle, if the staff should exalt itself against him that takes it up, as if it were no wood? For the particle ●●th often signifies as much as Against; and the Copulative Vau is also often superfluous. And thus we shall have a clear exposition, and such a one as agrees with the Prophet's meaning. Heretofore he reproached the king of Ashur because he attributed the victories which he obtained to his counsels and forces: but now he saith, that herein this Tyrant exalted himself against God, neither more nor less than if the axe despising the hand that ruled it, should appropriate the praise due to the workman unto itself; or that a staff should rise up against him that handleth it, as if it were some other thing than wood; which yet is dead and without strength. Whence we may know that men exalt themselves against God, when they attribute unto themselves more than is meet, and that they war not so much with men like themselves, as with the Lord himself. Let us then reject these proud speeches so full of blasphemies, as; I have done this by my power; I have directed this by my wisdom; I have brought such a thing to pass by my industry. For the Lord is a jealous God, Exod. 20.5. and cannot abide to give his glory to another: Isaiah 42.8.  
Now let us observe these comparisons, whereby he likeneth men to instruments. But first of all we must not refer this to the providence of God in general, by which all creatures are ordered and governed; as some do: who confess indeed, that all are moved of God because they can neither will nor choose: but they add, that every creature is moved according to his natural instinct; as the Sun, the Moon, the heavens, and such like things. Thus they imagine that man is carried hither and thither by his own will and free choice; because God doth nothing else but continue the power which he gave at the beginning. Now their error tends hereunto, that the frame of the whole world is indeed sustained by the hand of God; yet so, that it is not needful the particular movings should be ordered by his providence. And thus they attribute unto God the office to send rain and fair weather, in as much as he is the creator of nature: and yet nevertheless, that God commands nothing; but the rain is engendered of the vapours; and fair weather proceeds from some other natural causes. Now this confused government which they leave unto God, is scarcely the one thousand part of the dominion which he attributes to himself. Isaiah therefore rightly establisheth him as precedent over all actions, so as he disposeth of men according as it pleaseth him best, no less then if they were rods in his hand. He bows their counsels, ordereth their enterprises, and moderates their actions; to the end we might know that all things depend upon his providence, and not upon the appetite of the wicked.  
Object. Yet they reply, that there is no reason wherefore men should be thus called axes and swords; and that in the mean while their will, judgement, and whatsoever else that distinguisheth them from beasts, should be taken away from them; so as of men we should make trunks of wood or stones. Ans. But the answer is ready: for although God compares men to stones, it follows not thereupon that they should be altogether like them. For that which is like, is not the same, but agrees in some point. For although a staff cannot move itself hither and thither, yet notwithstanding is fit to give blows: so the wicked have something in nature, and yet can they turn themselves neither one way nor other further than they be still guided by the providence and secret counsel of God. Thus this fitting or agreement of things, hindereth not that the whole action should not be attributed to God only.  
But it is very far from the purpose that some do here move that question touching the will of man. For although God be said to hold the counsels of men in his hand, and turns their enterprises and executions to what end it pleaseth him; doth it therefore follow that they consult not, or cease to devise this or that? For we must not here imagine any constrained will, as if God drew men whether they would or no: but he rules all their movings by a wonderful and an incomprehensible manner; yet so as their own will remains unto them still. Now Isaiah teacheth chief in this place, that all the endeavours of men are vain, if the Lord give not an issue unto them: and therefore that the King of Ashur could have done nothing, what enterprise soever he had taken in hand, if God had not given him his victories. In regard whereof, he hath no cause to attribute the praise of those things to himself, which he obtained not but by the means of God. And this is it which he confirms by another similitude, when he saith, that the lifting up of the staff, comes not from the nature of wood, but from the will of him which handleth it.   
Vers. 16. Therefore shall the Lord God of hosts send among his fat men leanness, and under his glory shall he kindle a burning, like the burning of fire. 
HE goes on still with the former doctrine, signifying that God will show the Assyrian how he hath lifted up himself too too much, and that he will bring that his arrogancy down to the ground, wherein he foolishly pleased himself. For in as much as he put his trust in his forces, and in the multitude of his munition, Isaiah declares that God will take all this away from him; and this under the similitude of fat and lean. For by this word fat, he signifies as well riches, as strength of war: and by the word lean, the want and need of these things, wherein the Assyrian trusted too much: as if he should say, The Lord will cause all the fat and well fed things of the Assyrian to wax lean. It is no new thing to compare prosperity unto fatness: for even as horses that are overmuch pampered, become proud, so as they are ready to cast their rider, or wince and fling with their heels if any offer to come near them: so abundance makes men become wild and cruel, insomuch that a man cannot master them but by bringing down their flesh.  
The other similitude is yet more proper, to wit, that the fire shall be kindled under his glory: for his meaning is, that by how much the more his felicity increased, the hotter should the flame be which should consume it. And therein also he shows, that the Assyrian shall be utterly brought to nothing, even as if one should pluck up a tree by the roots, or should raze an house to the very foundation. For if a man should only lop off the branches of a tree, it would easily bring forth other branches: or if the roof of an house were only burned, all the other parts would remain safe and sound. He leaveth nothing then to the Assyrian, but affirms that he shall be utterly consumed. By this word As, or like, which imports a similitude, he fitly shows, that the flame shall be such that it shall consume all the glory of the Assyrian.   
Vers. 17. And the light of Israel shall be in fire, and his holy one shall be as a flame, the which shall burn and consume his briers and thorns all in one day. 
HE makes an elegant allusion to this burning, wherewith he had threatened the Assyrians. For there are two things in fire, to wit, light, and heat: and as God consumeth his enemies by his heat, so he also enlighteneth his faithful ones with his light. Now it is well enough known that God is sometime called devouring fire in one place, 
Deut. 4.24. Heb. 12.29. Chap. 60.20 Mich. 7.8.  and light in an other (as Psal. 36.9.) in divers respects, because the power which he showeth towards the faithful is not like unto that which he manifests against the unfaithful. In a word, he so threatens the Assyrians with destruction, that therewithal he comforts the faithful, and that two ways; first, because they shall see that God will be revenged upon the injuries done unto them: in the second place, being gladded with his light, they shall receive new strength, and life.  
He plainly without any figure showeth what this light is, when he addeth, his holy one, so as there needs no long exposition, to wit, that he will defend and keep this people whom he hath elect and chosen to himself as his own from amongst other nations. He saith then, that the favour of God which shines upon Israel, shall be as a fire to devour the enemies at the last. In a day, that is to say, it shall burn with a sudden fire. For he signifies a fearful and unaccustomed burning, which we commonly see to befall the wicked even then when they think themselves safest and furthest off from danger. To concude, he shows that all the forces which they shall oppose, shall be as Tow, which being once set on fire shall quickly come to nothing.   
Vers. 18. And the glory of his forest shall come to an end with his fruitful territory, from the soul to the flesh: and shall be broken, as the breaking of a standard. 
HE continueth still the same similitude of burning, and declareth that the fire shall as well consume the high things as the low, and shall leave nothing found: for it may fall out that the fire will seize upon the top of a place, and in the mean while it shall leave the bottom untouched. The word Carmel, which is put here, is not a proper name, as I think, but is rather to be taken for a fat and fruitful territory: and there would also be some absurdity in it, to say that Mount Carmel was in the land of Assyria. The sense therefore is, that not only the ruin of the forests of Assyria draws near, but also that the grain or corn shall be consumed by the same fire, because it shall not only run upon the upper parts of the land, but shall pierce down even into the bottoms. He adds also another similitude taken from man, Even as a man is composed of body and soul, so also his diseases shall seize upon him one by one, till every part be smitten. For it often falls out that the body will be sick and impotent, and the spirit will be sound, and so on the contrary; but when both together are smitten, it is very dangerous. By this similitude than he threatens, that nothing shall remain in good plight to the Assyrians, who are now destinate to destruction, because they shall perish, both soul, and flesh: not that men's souls are mortal, but because God will openly show his vengeance upon them. Surely this is very terrible; for the end of corrections are, that the soul might be saved, although the body should perish, 1. Cor. 5.5. but when the spirit also is destroyed with the body, can we imagine any thing more miserable? For the flame only toucheth the faithful, but consumes them not, as it doth the unfaithful: in whom it finds nothing but fuel fit for the fire.  
As the breaking of a standard.] There are here a meeting together in the Hebrew words, which cannot be expressed in another language. But it is the same thing which he hath set before us in his other similes, to wit, an extreme discomfiture: for when the standard is beaten down, the whole army is put to flight. For when ensigns are taken, then there is the greater bloodshed. As when the Historiographers mention any great slaughter, they say that the standards are taken. Now the Prophet threatens not the Assyrians thus in favour towards them, that they being admonished, might profit thereby, and be touched with true repentance: but it was to comfort the faithful, to the end they should not think the Assyrian should escape unpunished, when he had exercised his cruelties against the people of God: as also lest they should imagine, that the Lord had forgotten his promise, or that he was not able to bring the enterprises of his enemies to confusion. And in deed, unless the Prophet had speedily prevented the matter this way, many such doubts would have come into their minds.   
Vers. 19 And it shall be easy to number the rest of the trees of his forest: for a little child shall tell them. 
THe Hebrew phrase shows that there shall be a very small number left; and thus he only confirms the former sentence, to wit, that there shall be such a waste after the Lord shall have brought the Assyrians down, that the residue shall be easily told. And yet he goes on further in saying, there shall be so few, that a little child shall be able to tell all that remain: for we know that little children have much ado to count to three or four. Thus than the kingdom of the Assyrians, which in times past appeared as a great forest, the trees thereof being cut down and overthrown, shall become like to a small number of trees scattered a great way off one from another.   
Vers. 20. And it shall come to pass in that day, that the remnant of Israel, and those which shall escape of the house of jacob, shall rest no more upon him that smote them: for they shall rest upon the Lord, the holy one of Israel in truth. 
NOw he returns to the chosen people, and describes the fruit of the chastisement which was at hand. For in as much as it is an hard and difficult thing to be molested and afflicted, and that we flee it as much as possibly we can● the Lord shows us the fruit of afflictions, that so having learned to consider the end thereof, we might endure them the more cheerfully: as if he should say, I know you would feign that the Assyrian were far off from you, that so you might enjoy your commodities quietly; but yet think with yourselves, that this affliction is as necessary for you, as a potion for a sick stomach: for you know not the power of God, and therefore withdraw you your affiance from him, to set it upon the wicked. Now what a miserable thing is it to put the hope of our salvation in those that are Gods enemies, and to stay ourselves upon them which seek nothing but our overthrow? For the Israelites rested one while upon the Assyrians; then upon the Egyptians. And therefore there was no loss in lessening of the people, because this little handful which remained, learned thereby to put their trust in God. And in this respect also we may know how needful it was that God should chastise the Israelites.  
Now the moderation which he adds, contains an excellent and wonderful consolation, to wit, that notwithstanding this, yet a remnant of the jews should remain, amongst whom the true service of God should be restored. For the particle In truth, is not superfluous: for before the Lord afflicted them, they all made profession to be of the true religion, and called upon God together: but it was in hypocrisy. Isaiah then deriding this counterfeit holiness, saith, that their hope shall be sound and sincere, when they shall once be purged from their feign and deceits. For although they proudly boasted themselves to rest only upon the Lord, yet did they rest indeed upon the help of the Assyrians. When the Assyrians therefore should chastise them, they should then learn to trust in God only, and to turn away their heart from looking for succours from men. Hence we may gather, that we cannot solely rest ourselves upon God, unless we wholly pluck away all our trust from creatures. Because we ought so to stay upon him, as to renounce all other things willingly for his sake. Where this confident trust is not, there hath truth no place, because the heart is double and parted in twain.   
Vers. 21. The remnant shall turn, * the remnant of jacob to the strong God. 
THe remnant shall be converted.] This is a confirmation of the former sentence, although he seems to allude to that place of the seventh Chapter, where the son of Isaiah was called Shear-iashub. For we have there said, that this name was imposed upon him accidentally; to the end he might be as it were a pledge of that deliverance to come, of the which his father had prophesied. It was needful also that the jews should be confirmed divers ways, to the end they might be assured that the Lord would bring them back in the end. Whereunto also appertaineth that which he addeth. In the strong God, that is to say, to him, whom the people being converted from their revolt, shall acknowledge to be the protector of their salvation. For this epithet is attributed unto God, according to the circumstance of the place. It should seem that the word Ei, which signifies God, should have xpressed his power sufficiently, but he would also add Gibbor: that is to say, Mighty, or Strong, to the end he might stir up the people to trust the more confidently in him. For how could it come to pass that the people should return from under the Assyrians and Egyptians, unless they were persuaded that God was all-sufficient, who should do the deed? This then is the wellspring of all our evils; to wit, when we are not resolved that whatsoever we can wish or desire for our salvation, is in God.   
Vers. 22. For though thy people, O Israel, were as the sand of the sea; yet should but a remnant be saved. The consumption determined shall abound in justice. 
He excludes hypocrites from their foolish confidence: for it was enough in their conceit for them that they were the children of that holy parsonage Abraham according to the flesh only: and under this bare and naked pretext of their original, they would be thought most holy. In the mean while he exhorts the faithful to patience; to the end they might learn with a meek and quiet spirit, to wait for this discomfiture and diminution of their multitude; to the end that when it should come to pass, they should not be troubled at it as at some new thing. He comforts them then for fear they should not bear such a wasting patiently; because thereout the Lord was purposed to gather a small remnant at the least. The Hebrew verb signifies To finish, and sometimes also To consume. The latter signification agrees best, for he calls this diminishing of the people, a Consumption, and that Accomplished: and herein he speaks excessively (as they say) for it would be a thousand to one that they were not all destroyed, and therefore a very few should escape.  
The name of Israel may be taken here in the genitive, or in the vocative case; so as in this latter sense he should speak to the Patriarch jacob, or to all the faithful in his name. But seeing the meaning is clear enough howsoever we take it, the matter is of no great moment. It may be taken also in the genitive. For mine own part I rather think it is a proper name to point out as it were the true and obedient Israelites, for he utters a vehement speech in turning himself to the Patriarch; and God in speaking to him that was dead testifies to the living, that that which he had long ago promised, to wit, that the posterity of Abraham, which should be innumerable as the sand of the sea, 
Gen. 13.16. & 22.17.28.14.  should not stretch itself to a confused multitude, who had cast off all true godliness, but that there should be an interruption in this degenerate people, till that a little while after they should be renewed.  
He adds also another consolation, to wit, that this little handful shall abound in justice. For we are in danger to be out of heart, and to doubt of the mercy of God, when we see the Church of God oppressed with such grievous calamities, so as it seems it must fall into ruin. Those who are touched with true repentance know by experience that this is the heaviest temptation of all others. It was needful therefore that the hearts of the faithful should be fortified against it, that by considering the fruit which should come unto them from this discomfiture, they might feel their grief assuaged: which fruit was this, that thereby the whole earth should be overspread with justice, even as a river that overfloweth. He touched this point before, when he said that this remnant should rest upon the Lord their God in truth. 
Vers. 20.   
The word justice is diversly expounded. Some refer it to the preaching of the Gospel, because the righteousness of God is revealed from faith to faith by it, as S. Paul saith Rom. 1.17. Now the Gospel was published throughout the whole world by the ministry of the Apostles, who were as a small remnant of the jews. Others had rather to take it thus, as if this Consumption were a testimony or witness of the justice of God, who did so grievously chastise his people. But I had rather expound it more generally thus; This Consumption shall suffice to fill the whole earth with justice. Those which shall remain, be they never so few, shall yet suffice notwithstanding to cause the rivers to run with justice, in such wise that the whole world shall be covered therewith.   
Vers. 23. For the Lord God of hosts will make a Consumption, and shall place the bounds in the midst of the earth. 
THis repetition doth again pluck away the means from these proud contemners of God wherein they flattered themselves. For it was a thing almost incredible that the jews should perish as it were in a moment, 
Gen. 17.7.  who had so many promises made them, and with whom God had contracted a perpetual covenant: it also seemed to be repugnant to the nature of God, which is immutable. The Prophet threateneth then, that the Lord is the author of this Consumption, to the end he might beat down the pride of the wicked, who trusting in their present felicity, thought themselves out of all danger, and being puffed up with this vain confidence, laughed at all admonitions and warnings. God, saith he, shall bring your land to a desert, so as in the most flourishing part thereof shall be seen a consumption most like unto a wilderness. For he takes the midst of the earth for the heart of it, that is to say, for the places most strong and best fortified. Many think the word Consumption should be an adjective: but I had rather affirm that it is a substantive, according to which sense it is taken in Daniel, 
Dan. 9.24.27. Rom. 9.28.  and in other places.  
Saint Paul allegeth this text, but it is somewhat different in words from these of the Prophet in this place, to wit, according to the vulgar exposition which was then most received. Now although the Apostle spoke properly, faithfully, and according to the Prophet's meaning, yet the words which he reciteth being drawn from the Greek interpretation, have occasioned many to err from the true sense of the Prophet. For in regard that the Greek translator had turned it Logos, that is to say, The word, many have descanted upon the Gospel, and thereupon have affirmed, that the abolishing of the law is here signified, because the Gospel puts an end to the figures and ceremonies; and consequently, that it is a word abbreviated & compendious, whereby we are discharged of the yoke of the law under which the people sighed. But this comes nothing near the Prophets intention, for he calls consumption here a decreasing, by means whereof the people shall be almost brought to ruin: and thereunto tend both senses, namely, that of S. Paul, and of the Greek interpretation also. For by Word, they understood that which the Hebrews express by the word Dauar. And although the Prophet hath not the word Davar, yet notwithstanding that which he hath in the text signifies a thing determined, that is to say, a Consumption, and both of them have one and the same meaning. To conclude, the Apostle repeats that in this place which Isaiah said now touching the future consumption of the people, and teacheth that this prophesy was chiefly accomplished in his time when as the jews for their unthankfulness were cut off from the kingdom of God, some small remnant only reserved.   
Vers. 24. Therefore the Lord God of hosts, saith; My people which dwellest in mount Zion, fear not Ashur. He shall smite thee with the rod, and shall lift up his staff upon thee, after the 
* Or, example  manner of Egypt. 
He goes on with the former consolation, which only appertained to the faithful, who in very deed were then a small number. For many gloried in the name of God, and would be taken for his people; but very few there were who showed that by their practice, which they professed in word. He speaks not to all then indifferently; but to those only which stood in need of consolation. For seeing they were in danger to lose all their hope, when they compared their condition with others, and that the kingdom also was destroyed: for this cause, I say, it was very expedient they should be comforted. And this distinction is to be noted: for otherwise it had been absurd to have directed speeches so divers, unto persons of one condition. He adds the reason of the consolation; to wit, that this discomfiture shall be nothing else but as the lifting up of the rod, which shall be only to chastise them, and not to destroy them.  
The letter Beth, is a particle of similitude. The word Derec, signifies example. I expound it then, After the example of Egypt; as if he should say, Although the Assyrian be cruel, and by all means will seek thy ruin; yet he shall not kill, but shall only smite thee. He allegeth the example of Egypt then, 
Exod. 1.14. & 12.31.  the bondage whereof was very hard; and yet not deadly. For in the midst of perplexities and confusions, the Prophets are wont to bring the people back to the contemplation of this redemption, whereby God delivered his chosen people miraculously from the hand of this cruel tyrant Pharaoh. The sense therefore is, even as the Lord was the strongest then, 
Exod. 14.24  and destroyed the Egyptians, who practised your destruction: so will he now also easily overcome the Assyrians.  
Others expound it, In the way of Egypt, in regard the Assyrians made war with the jews, because of the Egyptians. But this exposition cannot agree; and if we look narrowly into the text, we shall find none more fit than that which I have alleged; as also it is approved of the best expositors. For there are here two members one opposite against another; to wit, the affliction wherewith the Egyptians had vexed this people; and the calamity wherein they should be wrapped under the Assyrians. As the punishment which the Egyptians inflicted upon them was not mortal, no more should that of the Assyrians be. As if it had been said in these or the like words; Thou knowest my force and power against Pharaoh; so also shalt thou know it against Senacherib. Neither would the knitting together of these sentences match well, unless we should expound it thus.   
Vers. 25. But yet a little while and mine indignation shall be consumed: and my wrath shall be kindled to destroy them. 
He means not only the siege which Senacherib planted with a mighty army before jerusalem, 
2. King. 18.17. 2 Kin. 25.4  but the other discomfitures also whereby this city was destroyed, the Temple razed, and the people carried away captives. For it was needful that the faithful should be fortified against these grievous adversaries with such promises as these. Which we are diligently to observe; because if we lightly pass this over, as other expositors do, we cannot fitly join these things together. Thus the captivity of the people was as a consumption; because Babylon was as their sepulchre, and their exile as a kind of death. When necessity then appeared, and that Senacherib with his army began to press near upon them, so as they were in great distress being thus besieged, this very consolation was exceeding necessary. For it might seem that judea was utterly consumed, and there was little or no hope of succour left touching outward appearance: as if he should say; Observe therefore this consolation diligently; to wit, the Lord will spare thee: true it is he will defer it for a little while, and will hold his succour hidden as it were from thine eyes; but in the end he will deliver thee, and will be revenged upon thine enemies, whom he hath determined utterly to consume.  
If any will take the verb Calah, To consume: he saith, he will consume his wrath, in the same sense, as we are commonly wont to say, we consume the years and our age: that is, I will give way to mine indignation, till such time as I have utterly destroyed the Assyrians. But the word, to accomplish, is more proper; as if he should say, Till I have executed mine indignation. And this is the destruction wherewithal he threatens the uncircumcised elsewhere. For when the Lord hath taken away all hope of mercy, he than executeth his judgement against the unfaithful.   
Vers. 26. And the Lord of hosts shall raise up a scourge against him, as the plague of Madian, in the rock of Oreb, and his staff upon the sea: and shall lift it up 
* Or, after the manner of Egypt.  in the way of Egypt. 
ISaiah useth here the word scourge, and not rod: thereby signifying, that the Lord would handle the enemies much more roughly and severely than they handled the jews. For he threatens them with an utter destruction: and declares the same more plainly by two examples: the first is of the Madianites, who were horribly destroyed in the valley of Oreb; which was thus nominated because of their king: the second is of the Egyptians, which were drowned by the Lord in the red sea, when they pursued his people. conquered all the country, will threaten jerusalem, as if with his only look he could take and sack it. By he word Zion he comprehends all the city, taking a part for the whole, b●cause this part was the highest, and overlooked all the quarters of the City. From the foolish overweening of this tyrant the Prophet shows that the city of jerusalem was not far off from an utter downfall: for the whole country, yea the City itself was so astonished, that none durst oppose himself against the enemy. Thus the Prophet meant to amplify the benefit of God by these circumstances, to wit, that it was to be attributed to the special favour and good will of God, and not to man's help, which availed nothing that jerusalem was delivered, even as if a man should have pulled a sheep out of the jaws of the wolf.   

Vers. 33. Behold, the Lord God of hosts shall out off the bough with fear, & they of high stature shall be cut off, and the high shall be humbled.  
34. And he shall cut away the thick places of the sorest with iron, and Lebanon shall have a mighty fall.  
ALmost all the expositors do expound this place of the Assyrians, for they think the Prophet threatens this destruction wherewith the Lord will root them out after they have besieged jerusalem; as if he should speak on this wise, The Assyrian shall be so swollen with pride, that he will think himself sure of jerusalem as soon as he shall have once looked upon it: and also, that all shall be astonished at his coming, so as some shall flee away, others shall yield themselves voluntarily; therefore he will by and by imagine himself Lord over all: but the Lord will suddenly overthrow all his designs, and will cut down his high branches. Yet when we advisedly consider every thing, and especially that which is by and by added of Lebanon, with the consolation that followeth, I am of opinion that this place ought to be referred to the jews themselves. So then Isaiah, as I think, continues still to threaten the calamities which should happen soon after to the people: as if he should say, the Assyrian shall not only come to Nob, but shall spoil the whole country; and therefore he shall waste and wholly root out whatsoever is beautiful and good therein, even as if one should cut off the boughs from the trees, or as if the tree itself should be plucked up by the roots.  
The Chapter following confirms this interpretation, 
The beginning of the Chapter ensuing, depends still upon the two last verses of this present Chapter.  wherein the Prophet gives consolation against this calamity, and that consolation is joined to this verse, and is added as a fit remedy to assuage the bitterness of so great heaviness. I do not greatly allow of the division of the Chapter, which is often times clean against the hair, and wholly confoundeth the sense of the Prophet: I think then that that consolation ought to be joined to this verse, as if there were no division at all.  
Moreover, this similitude is not easy to be expounded, for it sufficiently appears that by the high and mighty trees he means whatsoever is strong, excellent, and high; so as he foretells the ruin and destruction of judea, and compares it to the cutting down of a forest, signifying that there shall be nothing so high and excellent in the country which the enemies shall not cast down even till they shall have stripped the land of all her ornaments. He also makes mention of Lebanon, for we know that it was a mountain greatly renowned in regard of fair & goodly trees which were in it: but if he had spoken of the Assyrians, there should have been no reason in it for him to speak of the destruction of Lebanon. Whence we gather, that he here threatens the jews again, and that the preface of his Sermon agrees very well when it gins at this particle demonstrative Behold, Vers. 33. Chap. 10.  
Read the former Section save one, for the better understanding of the verse following.    

THE XI. CHAPTER.  
Vers. 1. But there shall come a rod forth of the stock of Ishai, and a graff shall grow out of his roots. 
BEcause the description of so horrible calamities might astonish the faithful, and might therewithal minister matter of despair unto them, it was very requisite to set some word of consolation before their eyes. For the beholding of the kingdom wasted, the cities overthrown, and all parts of the country destroyed, could not but work sighs and deep groanings in them, so as they might very easily have been shaken, and in the end utterly become desperate if the Lord had not prevented them by this consolation. The Prophet than shows what the Lord will do in time to come, as also how he will restore the kingdom. Now he still continues the similitude which he had used in the former Chapter, 
Vers. 33.34.  for there he said that judea should be brought to nought, even as the fire consumes the forest. The deformity of this country than should resemble a waste ground, where nothing can be discerned but ashes, after the trees have been consumed with fire. But to the end there might be some resemblance between things opposite, he saith, that a rod shall come forth of a stock, which yet shall become a tree, and shall spread his branches and fruits far and near. For this cause I have chosen rather to translate the word Gueza, A dry stock; then root: although the matter be not great whether of them both we use; and yet this word stock, notwithstanding doth better express the Prophet's meaning: for he signifies, that howsoever the stock be dry, yet the graff which shall come forth of it, shall be more excellent than all the forests in the world.  
Whence we gather, that this prophecy cannot agree to any other person then to Christ; because no such graft was seen to come forth, before he came into the world. Verily this can no way be applied unto Hezekias, neither yet to josias; because they were advanced even from their birth to be Kings at the length. As touching Zorobabel, he never came to the thousand part of that dignity which the Prophet extolleth in this place. We see then that the consolation of the poor and desolate jews, is here set before them in one only Messiah, and that their hope concerning the same, is deferred even till his appearing. For when he was manifested, there was no hope left of any restoring, or re-establishing of the kingdom; neither in deed could they have had any if this promise had not been added: because it seemed that the house and lineage of David was utterly extinct. For this cause he mentions not David, but rather the family of Ishai; 
1. Sam. 16.11, 12. 2. Sam. 7.11 & Psal. 78.70.71.  because the dignity of this family was so diminished, that it seemed rather the house of a country Farmer, than the house of a King: for such indeed was the house of Ishai, when David (little thinking thereon) was called to the government of the Kingdom. Thus then after they had lost their ancient glory, and had received so great a discomfiture, he calleth it the family of Ishai, because it was the most inferior of all others. And therefore I think that the consolation rather begins here, then at the end of the former Chapter. The jews might doubt in so horrible a destruction, who should be their defender: Isaiah promiseth one unto them, howsoever he must come forth of a dry stock.  
He continues still the former similitude of the forest (as I have said) because it hath greater elegancy then if he had simply said, that Messiah should come. For having showed heretofore that the forest should be utterly consumed, he adds notwithstanding, that a rod shall come forth, which shall restore the abundance and beauty of this  forest again: and this rod is jesus Christ, who should come to be the protector and Saviour of his people. Now it is not needful to show how abject and base the beginnings of this kingdom was. Truly all that was to be seen therein was so poor and weak, that to outward appearance all things (the original of the blood royal excepted) seemed to be directly contrary to this which should be accomplished in the person of the Redeemer. Yea so low were they brought, that this royal race was as good as utterly extinguished: for who would have thought that a poor Carpenter had been begotten of the royal feed? Besides, in what place, I pray you, was Christ borne, 
Mark 6.3.  and what was his bringing up? To conclude, after he had spent his whole life in contempt, and continually exposed to shame and derision; was he not cruelly and shamefully put to death, by which he was to begin his kingdom? Yet notwithstanding all this, he grew into an infinite greatness, even as a great tree grows up of a small & little seed: as Christ also himself teacheth us, Matth. 13.31. whereof we have daily examples. 
Mark. 4.32.  For it must come to pass of necessity, that the same should befall his kingdom, which came to pass in his own person.   
Vers. 2. And the spirit of the Lord shall rest upon him: the spirit of wisdom and understanding, the spirit of counsel and strength, the spirit of knowledge, and of the fear of the Lord. 
NOw he gins to speak of Christ plainly and without any figure. It had been sufficient to have propounded the consolation under the former similitude: and fitly did the opposition answer between the burning of the forest, and the new restoring of it again. He therein described the twofold estate of the people: for having spoken of the calamity, he by and by adds the hope of restoration: the beginning whereof notwithstanding, must come forth of a little bud: but now he manifestly shows what this deliverance shall be, and what the condition both of Christ and his Kingdom should be also.  
Some think this should rather be referred to Ezekiah, who was a figure of Christ: but how inconsiderately we showed heretofore. For when Ezekias was borne, the name and royal dignity of the house of David had yet vigour and strength in his successors: and beside, he was far short of this greatness, whereof he will speak by and by.  
Moreover, hence we gather, that the spiritual Kingdom of Christ was promised in times passed to the ancient people, inasmuch as the virtue, power, and majesty thereof is here established in the gifts of the Holy ghost. Now albeit Christ had little need of these gifts and graces: yet was it needful for us that he should be thus enriched with them, because he took our flesh upon him; to the end he might afterwards power out again all those benefits upon us, whereof we should otherwise have been utterly destitute. For out of his fullness must we all draw grace upon grace, even as out of the fountain; 
joh. 3.37.38.  according to that in john 1.16.  
The Spirit of the Lord.] We must keep that in mind, which I touched erewhile; to wit, that this is to be referred to the human nature of Christ; because it could not be that he should have been enriched with the gifts and graces of the Father, but as in respect that he was made man. Besides, as he descended from heaven for our sakes; so did he also receive the gifts of the holy Ghost from heaven to adorn us with them: and this is that anointing whereby he obtained this name of Christ, the which he communicates to us. For whence comes it that we are called Christians but ●y reason that he receives us into his fellowship, 
Eph. 4 7.  and that he distributes to every one of his fullness, according to the measure of his f●●●●●●●ralitie? 
We ●re 〈◊〉 be in this place, not so much wi●● Ch●●t is in him ●e f, as wh ● h● h●●h received ●f his Father, th●t he ●ight fi●l v● w●●● his abun● nce.  And in very deed, this plac● doth not so much teach us what Christ is in himself, as rather what he receiu●d of the Father, that he might fill us with his abundance. Now albeit there is no great need that we should stand long in opening the meaning of the words, yet not withstanding if any will have a short difference between wised●me and understanding, I am of opinion that the word wisdom, doth generally comprehend whatsoever belongs to the order and rule of life: 
1. Wisdom.  and then that understanding is added in stead of the exposition thereof. 
2 Vnderstand●ng.  For if we have the foresaid wisdom, we shall have understanding enough. This word counsel, 
3. Counsel.  signifies as much as the word judgement; whereby we are able to give resolution in doubtful things: for it were not sufficient to have understanding, unless we were therewithal endued with counsel, to guide us safely in matters of importance. The word strength, is sufficiently known. 
4. Streng h.  As touching knowledge, or skill, it differs l●ttle from understanding, unless it should rather appertain unto knowing, and so ●t should declare the act. 
5 Knowledge.  The fear of the Lord, 
6 The fear of the Lord.  signifies a sincere affection to serve and honour God. Now the Prophet reckons not up all the graces of the holy Ghost here, as many have thought. For the Papists have sottishly and unlearnedly drawn their seven-formed g●ace from this place: and some of the ancients have been no less absurdly deceived therein then they. Isaiah mentioneth but six, & they have added the seventh of their own head. And as one error lightly follows another, so they have endeavoured to restrain the gifts and graces of the holy Ghost to be but seven in number: and yet notwithstanding in other places we see that there are as many epithets more attributed unto him, 
Gal. 6.1. 2. Tim 1.7.  according to the diversity of his effects. moreover, it is a thing sufficiently known, that we ourselves are made partakers of many other benefits by the means of Christ, than those which are here recited; to wit, meekness, chastity, sobriety, truth, holiness, and the like, which comes to us from no other fountain then from Christ himself. He recites not all the gifts here then, which were conferred upon the Lord jesus, neither was it needful so to do: his meaning was only to show that Christ was sent unto us furnished and adorned with all graces fit to enrich us with all.  
If these things had not been added, peradventure we might have conceived the restoration of this kingdom to be carnal rather then spiritual, as the jews do: or might have imagined jesus Christ had been unfurnished of all necessary graces. And therefore he shows first generally, then particularly, that the gifts of the holy Ghost were powered into him, 
These gif●● of the holy Ghost, namely, wisdom, understanding, counsel, strength, knowledge, and the fear of the Lord, are therefore powered into Christ, that we standing in need of all, or any one of them, might boldly beg the same at his hands.  to the end we might boldly go unto him to ask those things we stand in need of. For he will enrich us with wisdom and understanding he will give us counsel when things are confused, he will make us strong and valiant in combats, and will beautify us also with godliness; that is to say, with the true fear of God: in a word, he will furnish us with all things needful for our life and salvation. The Prophet than comprehends all gifts and graces here, so as it is too foolishly done of them, who have gone about to suppress that which is not here expressed.  
Now he shows that all graces are in Christ, to the end they might be communicated unto us: for which cause we are called his companions in the 45. Psalm, verse 8. For as the strength of the members flows from the head, so Christ powers out the virtue of his heavenly unction upon the whole body of his Church. Whence it follows, that those who are barren and dry, have no communion at all with Christ, and therefore do falsely challenge unto them the name of Christians. As often therefore as we feel in ourselves the want of any of these gifts, let us accuse our own infidelity as the cause of it; because true faith makes us partakers of all Christ's benefits. Let us humbly entreat the Lord then, that he will not suffer the lusts of our flesh to reign in us, that so Christ may wholly unite us unto himself. Let us also observe, that it is only in Christ, in whom we are to seek all good things. For we greatly deceive ourselves, if we think to obtain any thing at the Father's hand by any other mean.   
Vers. 3. And shall make him prudent in the fear of the Lord: for he shall not judge after the sight of his eyes, neither reprove by the hearing of his ears. 
THe verb Riach, which is put here in the conjugation of H●phil, signifies properly to smell. It may also be expounded in the active signification, To give a piercing smell: which I think agrees as fittest to this place; that this prudency might also be placed amongst the gifts of the holy Ghost. And this effect also agrees particularly unto the person of Christ; to wit, that he is wise and prudent to govern his own boyond all that the capacity of any of the faithful is able to comprehend. First, we are to note the similitude of the verb, To smell; which signifies that Christ shall so abound with judgement and discretion, that he shall not need to apprehend any thing either by sight or hearing, because he shall be able by his only smell, to discern the most secret and hidden things.  
The most part of the expositors take the particle, In the fear of the Lord, as if all the affections of the heart should be discovered before Christ, so as he should be able easily to judge who are the true servants of God. But let the readers consider if the sense would not agree better to say, that the fear of God is taken here for a certain rule of judgement. For the Prophet doth of set purpose distinguish the heavenly judgement of Christ, from the judgement of men; to the end we might know that the outward appearance of holiness or integrity, is nothing at all approved before him. The sense than is, that when we come before the tribunal of Christ, he will not only examine things according to the outward actions, as men do in civil policy: but the life is there examined and squared out, according to the rule of true piety. Neither indeed is it fit for men to be the searchers of the heart: and we shall often see, that there is only a vain appearance in those whom we shall esteem honest men: but Christ judgeth not by the outside, because he knoweth and soundeth the uttermost and hiddenest secrets of the heart. His judgement then is far different from man's judgement, who though they be never so expert and witty, do yet too foolishly oft times overshoot themselves. Thence it follows, that none can be the true servants of God, but those whom jesus Christ approveth. Now they cannot be approved of him, unless they show a pure and upright heart: for we cannot deceive him by any false and vain appearances.   
Vers. 4. But with righteousness shall he judge the poor, and with equity shall he reprove for the meek of the earth: and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked. 
Here he teacheth that Christ shall be the protector of the poor: 
To whom these graces formerly mentioned do properly appertain.  or rather he shows who they are to whom the grace of Christ properly appertains; to wit, to the poor and meek: that is, to those who being humbled under the sense of their own misery, have thrown to the ground this high and proud conceit of themselves, wherewith men are usually puffed up, till being meekened by the word, they have learned to humble themselves. The Prophet here protests then, that Christ will not be the defender and protector of all in general, but of those who acknowledge themselves poor, and destitute of all good things. And this jesus Christ himself showed to the Disciples of john Baptist, when he told them that the Gospel was preached to the poor: Mat 11.5. For all are not indeed indifferently capable of this doctrine, 
All are not not capable of this doctrine.  but those only who being stripped of all overweening of the flesh, have their recourse to this heavenly saveguard and protection.  
There is here then a close opposition; to wit, that Christ governs not the rich: that is to say, those who are blown up with a false opinion of themselves: because that howsoever he calls all men unto him, yet notwithstanding the most part refuse to subject themselves under his government; for they are the poor only, which suffer themselves to be guided by him. This text admonisheth us to strip ourselves quite and clean of all pride, and to put on the spirit of meekness and modesty, if we desire that Christ should rule us under his hand. Behold here then the spiritual poverty which the Prophet recommends to all the members of Christ, which is not to be swollen with an overweening, b●t truly to be humbled with the feeling of our poverty and misery, to the end we may depend upon Christ only. Having once resolved thoroughly upon that, this King and faithful protector will take care of our salvation, and will defend us even to the very end against all our enemies: we also here learn, who they be that he calls unto him, Come to me all you, saith he, that travail and are heavy laden: Matth. 11.28. Needful it is then that we travail and be pressed under the weight of our burden, if we will feel and have experience of his succour.  
We have also to observe the order which the Prophet keeps here: for first he placeth poverty, and afterwards meekness or gentleness: 
We must be poor before we can be brought to meekness.  because we must be poor before we can be brought to be meek and lowly. As long as we th●nke ourselves to be any thing, being puffed up with a vain confidence of our own worth, our heart forthwith overfloweth into all pride and conceitedness, so as we cannot be humbled nor brought into any order: but when we once know our own misery, than we begin to abase ourselves, and being weak and oppressed, we are forced to sigh under the burden. He here describes then the condition of Christ's people, 
In the former verses the Prophet did set forth the nature 〈◊〉 of Christ as he is the King of his Church: here he describes the qualities and condition of his subjects.  as heretofore he had set forth the nature of their King: whence also we are to learn, that all do not indifferently partake in these excellent gifts of the holy Ghost, wherewith Christ was adorned, as we have seen heretofore, but the poor and humble only.  
Now this word, to judge, signifies government; the principal part whereof is, that Christ makes us partakers of those gifts which he hath received of his Father, to the end he might live in us, and we in him.  
And shall smite the earth.] In this place the Prophet extolles the efficacy of the word, which is the royal sceptre of Christ. For the rod of the mouth is as much to say, as a verbal sceptre: and in the second member, speaking of the breath or spirit of the lips, he repeats the selfsame thing: as if he should say, Christ shall not need to borrow strength from others to beat back his enemies, and to overthrow whatsoever is contrary to his dignity and Empire; for his only breath or word shall be sufficient thereunto. Now this may be a general sentence, seeing it is of necessity that the faithful do first die, to the end they may be renewed into a spiritual life. And in this sense, 
Rom. 15.16.  the Gospel is called the sword of the Spirit, dedicated for the kill of the sacrifices: but the latter part of the verse requires another sense. And yet notwithstanding, if any be minded to use a distinction here, the smiting of the earth shall be referred as well to the elect as to the reprobate, 
Heb. 4.12.  because the Gospel is a two edged sword, piercing into the inmost and darkest corners of the heart and discerning the thoughts and affections: but it wounds one of them after one manner, and the other sort after an other. For in mortifying the vicious nature of the elect, it kills their lusts, that they may be a living & sweet smelling sacrifice before God: but it smiteth and killeth the reprobates outright, because they rot in their perdition; yea, it is made unto them the savour of death unto death as the Apostle speaks 2. Cor. 2.16. And I could easily grant that he speaks here of both effects in deed, were it not that the use of the Hebrew tongue doth contradict it, because the Hebrues do often repeat one and the same sentence in divers words.  
Now it follows by and by after, that Christ is armed with the breath of the lips to slay the wicked withal; unless some will say that Isaiah added this second member for amplifications sake. And in very deed it is much more to slay, then to smite only. Seeing then it is the property of the Gospel to humble all men generally, it is a thing accidental in the reprobate when he strikes them with a deadly wound. Thus the Prophet should conjoin the special to the general, thereby showing that the wicked fall upon the sword of Christ unto eternal destruction, because they are not consecrated to be acceptable offerings. How ever it be, undoubtedly this last member ought to be wholly restrained and referred to the wicked, and therefore it was added, in as much as this efficacy appeareth not at the first in the preaching of the Gospel: 
The wicked may for a time take pleasure in contemning the word of the Gospel, but in the end the Gospel shall smite them thorough unto endless perdition.  and contrariwise many despise and ●est at it, holding whatsoever jesus Christ hath said in his word to be no better than a fable. But howsoever they feel not his power by and by, yet can they not escape it, but at the last they shall be smitten to death therewith. And yet it seems the Prophet's meaning should not be sufficiently explained, because he not only speaks here of the inward feeling wherewithal the wicked are touched whether they will or no, but also even of that impiety itself which shall be scattered and abolished by the virtue and efficacy of this sceptre, as the Apostle Saint Paul expoundeth it in the 2. Thess. 2.3. who questionless had respect unto this place when he spoke of the ruin of Antichrist, and in that place he opens unto us the meaning of the Prophet. He shows then that jesus Christ shall never be without enemies, which shall endeavour to overthrow his kingdom, to abolish or stop the free passage of his Gospel (otherwise the Prophet had said this without cause) but jesus Christ shall destroy them by the sound of his word, as well every one of them in particular, as all of them in general, with their head and Captain also. Thus S. Paul sets before us a double use of this doctrine in an other place, requiring this of a Pastor, that he be not only fit to teach, but also that he convince the gainsayers, Tit. 1.9. For the Pastor ought not only to feed the flock, but also to keep and maintain it against all harms. Christ performs all these things, and therefore he is furnished with force of arms fit and necessary to surmount the lies of Satan, the cruelty of tyrants, and all sorts of enemies. It hereby appears, 
False doctrines can no otherwise be put to flight, but by the power of the Gospel preached.  that false doctrines can not otherwise be abolished but by the Gospel; for the Magistrate shall use the sword in vain (which yet must be used notwithstanding) to repress false teachers and false prophets: all this, I say, will serve to no purpose, unless the sword of God's word be first walking: which we ought diligently to observe against the Papists, who being destitute of the word of God, have their refuge to new weapons, by means whereof they think to make their party the strongest. And which is worse, they are so impudent to brag that heretics can not be overcome by the word, although both the Prophet, and the Apostle Paul also establisheth none other means but it.  
When the Prophet saith by the spirit of the lips, we must not restrain it to the person of Christ only. For this is to be referred to the word which is preached by the ministers of it; because Christ works so in them that his will in their mouth should be reputed his mouth; and their lip● as his own lips: 
Luk. 10. 1●  that is to say, when they speak by his mouth, and preach his word faithfully. On the other side, the Prophet sends us not here to secret revelations, that Christ might reign in us: but he openly extols the outward preaching of the word, and teacheth that the Gospel preached and sounded forth, is a royal sceptre in the hand of Christ; otherwise he had unfitly made mention of the mouth and of the lips. Whence it followeth, that all those which reject the outward preaching of the Gospel, do as much as in them is to shake off, or at th● lest would pluck from Christ the sceptre which he holds in his hand: not that the efficacy whereof the Prophet speaks depends upon the voice of men, but in regard that Christ himself works by his ministers, who will not have their labour to become vain or unprofitable, but that they should bring in the elect under his obedience, and kill the reprobates, as S. Paul glories in a certain place, that he hath vengeance ready against all unbelievers and rebels, 2. Cor. 10.6.  
Hear we must again remember what is the nature of the kingdom of Christ: 
The nature of Christ's kingdom.  for as he hath neither crown upon his head, nor yet material armour upon his back, no more doth he rule in the world by force of arms, neither gets he himself authority by shows and great preparations; nor yet brings he his people to his obedience either by fear or constraint; but the doctrine of the Gospel is his kingly banner, under which he assembleth the faithful to his service. Wherefore in what place soever the doctrine of the Gospel is preached, 
Not●.  there it is certain the Son of God reigns; but where it is rejected, there is his rule and dominion abolished by the same means. Whence it appears how ridiculous the bragging of the Papists is, when they say that the Church is amongst them only, when as yet in the mean while they put Christ himself to silence, and can not endure his voice: nay, do they not on the contrary disgorge their edicts with full mouth, their laws, decrees, and tyrannical constitutions against it?   
Vers. 5. And justice shall be the girdle of his loins, and faithfulness the girdle of his reins. 
OTher translate girdle: but because the Prophet sets Christ before us decked as it were with his royal ornaments, I have rather translated it sword-girdle, or hangers: for this also is a kingly ornament as was the sceptre which was given him heretofore. 
Vers. 4.  And job minding to show that God will strip kings of their honour, saith, that he will unloose or unbuckle their girdle. job. 12.18. Wherefore to be girt with a sword-girdle is nothing else but to be placed in royal dignity, as we also shall see hereafter in another place, 
Chap. 14.5.  Chap. 22.21. Now the Prophet here describes two sorts of girdles, to wit, justice, and faithfulness: unless any had rather say that the word faithfulness being a substantive, should be put in the place of an adjective, as if he should say, that Christ shall be g●rt with faithful justice. For faithfulness is not added here as a divers thing from justice; but to declare what this justice is wherewith Christ is girded. Some think he speaks here of that justice which Christ communicateth unto us, so as it should not only be in him, but in his members also. By faith or verity they understand that faith whereby we embrace the salvation which is offered unto us.  
The Chalde Paraphrast expoundeth it thus, The just shall come about him, and the faithful shall approach unto him. But I take it more simply, as if he should say, He shall not appear as kings clothed with purple, & crowned with a diadem, or girt with a sword-girdle, but justice and faithfulness shall shine in him. I confess that justice is not so enclosed in jesus Christ that it also appertains not to all his members: yet notwithstanding we must observe this manner of speech, that Christ Girded with righteousness, comes forth to govern his members by it, the which also he forthwith powers out upon than by a secret power of the holy ghost. If we distinguish the word faith from justice, me thinks it should be put for faithfulness or steadfastness; as if the Prophet should say, that Christ will never deceive those that are his, because he will always continue like himself.   

Vers. 6. The wolf also shall dwell with the lamb, and the leopard shall lie with the kid, and the calf and the lion, and the fat beast together, and a little child shall lead them.  
7. And the cow and bear shall feed, their young ones shall lie together: and the lion shall eat straw like the bullock.  
he again describeth the qualities and conditions of those which shall be subdued unto Christ. For because there is a mutual correspondency between the King and the subjects, he sometimes ascends from the body to the head, and by and by from the head to the members: and we have already said, 
Verse 2.  that Christ reigns not for himself, but for his faithful ones: whence it follows, that he frames our understandings to his will, by the operation of his holy Spirit. Yet notwithstanding the Prophet aims at a further thing: for it is as if he should promise an happy re-establishment to the world, describing a● it were the order which was at the beginning, before that woeful and sorrowful change happened by the revolt of man, under the which we are constrained to sigh at this day. Whence comes it that the brute beasts are so cruel, that such as have any strength give themselves to snatch, rent, and devour with violence? Certainly there should have been no discord between God and the creatures, if they had continued steadfast in their first and pure original. When they rise up then one against another, and that the weakest have need of defence against the strongest, is it not a testimony of that confusion which is issued from the sin of man? Now seeing Christ is come to the end, that having abolished the curse, he might reconcile the world unto God; it is not without cause that the re-establishment of a perfect estate is attributed to him: as if the Prophet should say, that the golden world should return, during which time all felicity should flourish: that is to say, before the fall of man, and the change and ruin which followed thereupon.  
God by Hosea speaketh thus; I will make a covenant for them with the beasts of the field, with the birds of the air, and with the creeping things: Hose. 2.18. as if he should say, After that God shall become merciful to the world for Christ's sake, he will therewithal show the signs of his good favour unto it: to the end that whatsoever corruptions did proceed from the sin of man, might come to an end. To conclude, the Prophets under these figures, teach the very same which S. Paul affirms plainly; to wit, 
Col. 1.20.  that Christ came to gather the things which were scattered both in heaven and in earth: Ephes. 1.10. The sum of all than is, that Christ shall come to chase all hurtful things out of the world, and to restore it to the first beauty in which it was before it was accursed.  
And therefore he saith, that the lion shall feed the bullock: 
Had not the contagion of sin infected the world, we should have seen no beast given to devouring, or blood sucking, but the fruits of the earth would have sufficed all living creatures.  for if the contagion of sin had not infected the world, we should not have seen any beast given to blood nor to the pray, but the fruits of the earth would have sufficed all things; which kind of food indeed was prescribed unto them by the Lord. In the meant while, although Isaiah saith, that the wild and the tame beasts should live quietly together, to the end the blessing of God should appear & shine every where; yet notwithstanding he aims chief at that which I have said, to wit, that no hurtful affection should be discerned amongst the people of Christ, neither yet any cruelty or inhumanity whatsoever. And whereas before they had been as lions and leopards, they should now become like lamb; and sheep; because they shall have put off all cruel and brutish affection. For by these kinds of speech, he meant nothing else but to say, that those which in times past had been like outrageous and cruel beasts, should become gentle and tractable. And therefore he compares violent men and robbers, to wolves and bears, which live of the pray and spoil: and pronounceth that they should become tame and meek, so as contenting themselves with a common and ordinary diet, they will carefully avoid the doing of wrong or hurt unto any.  
Now here we must argue from the less to the greater; to wit, if Christ do appease and set the brute beasts at unity together, much more will he nourish brotherly concord between men, whom he will govern by the spirit of meekness. And yet it is not the Prophet's meaning that any are thus gentle and peaceable of their own nature, before they be reform by grace; but he promiseth, that how perverse soever their nature shall be, yet they shall forsake their cruelty, and shall become as meek as sheep or lambs.  
Whereas he adds, that a little child shall lead them: it signifies, that those beasts which were otherwise cruel and untamed, shall readily yield cheerful service, so as there shall be no need to use any violence to repress their cruelty. In the mean while, we must keep in mind the similitude which we have touched; to wit, that those shall obey Christ, which shall be given unto him, although they were outrageous beasts before; and shall obey in such wise, that they shall by and by follow him, and that at his least beck: as it is also said in the 110. Psalm, verse 3. Thy people shall come willingly. Neither ought they to be placed in the rank of sheep, which are not endued with this meekness. Let us suffer him then to master and rule us, and let us willingly submit ourselves to those to whom he hath given us in charge, although they be like little children. Thus it seems that the Ministers of the word should here be compared to little children, because they have no external power; neither doc they show themselves to have any civil authority.  
Object. But it may be demanded, whether there be not some who are meek and gentle, who yet have not been tamed by the doctrine of the Gospel. For it seems indeed that the Prophet should say so, when he compares some to sheep, Ans. and others to bears and lions. I confess we shall find a marvelous diversity in men, who yet are led by the very instinct of their own nature: some are meek and peaceable, others turbulent and inhuman; but yet it is certain that all are savage and outrageous, till Christ have tamed them by the Gospel. All are puffed up with ambition & pride, before they be purged with this medicine. True it is that many may well counterfeit a false appearance of modesty and humility, 
No true humility to be found, where the Spirit of Christ dwells not.  but in the mean while they burst with pride inwardly. To be short, where the Spirit of Christ dwells not, there let us not look to find any true humility.   
Vers. 8. And the sucking child shall play upon the hole of the asp: and the weaned child shall put his hand upon the cockatrice hole. 
HE continues his former speech; to wit, that when men shall be received again into favour with God, and that they shall be purged from their vices by the spirit of regeneration, they shall then also be freed from their hurtful nature. For men should not need to fear the biting of venomous serpents, but in regard that they are unworthy that God should subject the parts of the whole world under their authority. And in that the serpents have this liberty to hurt little children, truly it thence appears, 
The liberty of doing harm which one creature hath over an other, argues that the whole posterity of Adam is infected with sin, even form the conception.  that all the posterity of Adam is infected with sin from the conception in the womb. Now we are to observe this similitude whereof we have spoken; to wit, that those who are filled with an hidden venom to hurt, shall in such wise change their natural inclination, that they shall not hurt so much as little children.  
Some are openly fierce and cruel; others carry and nourish their malice in secret, as a serpent doth his poison; as David also describes it, Psal. 55.22. For some are more ready to manifest their malice; others more slow. In a word, whatsoever they be, he signifies that all must be purged from their malice, as well open as secret, after they shall be once subjecteth under Christ. He also signifies, that hence forward there shall be a general security every where, so as those who are destitute of all help, shall live in safety, in such wise as they shall adventure to expose themselves even to the most perilous dangers.   
Vers. 9 Then shall none hurt nor destroy in all the mountain of mine holiness: for the earth shall be full of the knowledge of the Lord, as the waters that cover the sea. 
NOw he plainly shows, that even men themselves having subdued their natural perversity, shall be inclined to equity. He speaks then of the faithful, who are truly regenerated into newness of life. For although there are many hypocrites full of iniquity, mingled in the Church with the elect of God; yet notwithstanding they are like to to the Ishmaelites, whom God will drive out thence when his time is. To this purpose we are to note that which is said in Psal. 15, 2. & 24.4. that none but the lovers of justice shall have any settled or sure r●st in the Temple of God, to dwell there perpetually. This then appertains to the lawful citizens of the Church to be pure and exempt from all desire to do hurt. Whence we gather also, that it is a singular gift of the holy Ghost, when men abstain from violent courses; because ambition, pride, cruelty, and covetousness, will ordinarily push them forward to wrong their neighbours every kind of way, and therefore the Prophet adds to very good purpose that this inestimable gift flows from the knowledge of God. Thus than it behoves that all flesh be humbled, and that men learn to put themselves into the protection and safeguard of God, and to maintain brotherly kindness between themselves when they know that he is the father of them all. For although many which are not yet renewed by the spirit of Christ may have some appearance of humanity, 
There may be some appearance of humanity even in the unregenerated which yet springs only from self-love.  yet is it very certain that they are carried away therein with the love of themselves, because all have this naturally so rooted in them, that they will always seek their own profit rather than the profit of an other, and therefore think they are put in this world only to serve their own turn and not their neighbours: yea, they would have all the world at their command if it were possible, which Plato 
Plato.  also wisely considered.  
From hence proceed deceits, perjuries, thefts, robberies, & an infinite other such like wickednesses. There is no fit remedy then to tame this unbridled lust but the knowledge of God only. Now we see how the Prophet doth again establish the dominion of Christ in the faith and doctrine of the Gospel, it being the means (indeed) without which he doth not ordinarily gather us to himself: for thereby he illuminates our understandings to manifest unto us the heavenly life, which is nothing else (as himself witnesseth) but to know him to be the only true God, and him whom he hath sent, jesus Christ, john 17.3.  
Moreover, the abundance of knowledge is here closely compared to that small taste which God gave to the ancient people under the law. And albeit the jews were kept under such childish rudiments, yet unto us hath the perfect light of the heavenly wisdom shined by the means of the Gospel, as jeremiah also foretold, They shall not every one teach his neighbour, nor every one his brother, saying, Know the Lord, for they shall all know me, saith the Lord, from the least unto the greatest, jer. 31.34. If so be that this fullness of knowledge then have taken possession in our understandings, it will purge and cleanse them from all maliciousness. This place also informs us what manner of Church there is in the Papacy, where the light of holy doctrine being smothered, yea almost clean extinct, their whole religion is, to be blindfolded in a brutish ignorance.  
Now if it so fall out that we have not a perfect knowledge at the first dash, 
Though we attain not unto a perfect knowledge the first day: yet we must endeavour to profit more and more continually.  yet we must endeavour day by day to profit more and more, 2. Pet. 3.18. and that in such wise, that the fruit thereof may issue from this root. Whence it appears that the greater part have profited but very meanly in the school of Christ, when so many cozenages, extortions, and violences have their full swinge on all sides.   
Vers. 10. And in that day the root of Ishai which shall stand up for a sign unto the people, the nations shall seek unto it, and his rest shall be glorious. 
HE returns again to the person of Christ, and repeats the same similitude which he took up heretofore in the beginning of this Chapter, to wit, of the root, or sprig issuing out of the dry stock, which had no appearance of any sap in it. He saith then it shall come to pass that the Gentiles, who in times past had the jews in abomination, shall yet come and do homage to the King of the jews. Now this might seem a thing altogether incredible: and no doubt but this promise was a long time derided, because such a change should rather have been expected when the kingdom stood & flourished in his full strength then after it was destroyed. But needful it was it should be brought thus low, to the end it might afterwards be exalted; and that the glory and power of God might hereby be better known, then if all things had been in their flourishing estate. For what is he that with the eyes of flesh could have apprehended such a height, 
Luk. 2.31.32  from a little sprig that it should be discerned of all people, and should draw the eyes of every one unto it? He compares it to a standard lifted up on high: and we know that this was accomplished in the publication of the Gospel, yea much more excellently than if Christ had soared above the clouds. Hereunto appertains that which is said in S. john, 
Numb. 21.9  As Moses lift up the Serpent in the wilderness, so must the son of man be lift up, john. 3.14.  
Christ is then sought when we run unto him to obtain salvation, as in many places of the scripture, where the seeking of God, is as much to say as to put our whole hope and confidence in him. And therefore the Greeks' have translated, They have hoped, respecting the sense, rather than the signification of the word.  
As touching that which immediately follows, that his rest shall be glorious, all the expositors almost do expound it of the Sepulchre of Christ, taking a part for the whole, because they by and by after refer it unto his death. And to say the truth, the burial of Christ was but an appendance of his death. The sense then according to their opinion should be, that the death of Christ which was ignominious before the world, shall be full of glory and majesty. But when I consider all circumstances more narrowly, the Prophet in this place by this word rest, signifies the Church: as also it is said in the Psalms, This is my rest for ever, here will I dwell, Psal. 132.14. And thus he decketh the company of the faithful with an honourable title, because in them he will have his perpetual mansion. Seeing then that the Church at that time was exposed to mocks and reproaches, he promiseth that it shall be brought to a better and more happy estate, and shall yet again recover her first beauty. Here than we have an excellent testimony, which gives us to understand, that God will dwell for ever in his Church, although this shall not always appear so unto men.   
Vers. 11. And in the same day shall the Lord stretch forth his hand again the second time, to possess the remnant of his people (which shall be left) of Ashur and of Egypt, and 
* Or, parthe.  Pathros, and Ethipia, and of Elam, and of Shinar, and of Hamath, and of the Isles of the sea. 
BEcause the prophesy touching the future glory of the Church was incredible, he now declares by what means it shall be brought to pass; to wit, that God will manifest the strength of his hand to perform as it were a famous and memorable act. Moreover, to confirm the elect people in good hope, he brings to their remembrance the deliverance past, to the end they might not doubt that God should not be as well able to deliver them now, as he was to deliver their fathers, 
Exod. 12.31.  who had experience thereof in former time in Egypt. For this word again, aims at that, and it is all one as if he had said, Now also will God be the Redeemer of his Church. This he confirms by another reason; to wit, although it seemed that God should despise his people; yet will he not be deprived of his inheritance. The sum is, that God will take care of the salvation of his Church, to the end he may not be bereaved of his right.  
Notwithstanding he speaks expressly of the remnant, because this deriverance should appertain but to a little handful of seed. Lastly, he repeats that which he had said heretofore; Howsoever God separates and scatters his Church, yet can it not be that he should wholly reject it; because it is no l●sse precious unto him, than our heritage is dear unto every one of us. Now he speaks not of the Assyrians, which had led the people into captivity, but also of other nations amongst whom the jews were scattered. For after the greater part of the people were carried into Babylon, some fled into Ethiopia, others into other regions; because they feared lest they should be led into the same bondage with others. As touching Parthe, in the text it is Pathros, some think it should be Parthe; and this is probable, although others say that it is Arabia the Stony. Under the word Elam, he comprehends the Medes, Zocdians, Bactrians, and other Eastern people. Shinar, or Ethiopia, is comprehended in Chaldea. By Hamath, some understand Cilicia, and other neighbour regions about Mount Taurus. Under this word of the Isles, the jews understand all the regions which are beyond the sea. For according to their opinion, Greece, Italy, and Spain are Isles; because the sea is between them and others. We see then that the Prophet speaks not only here of the deliverance which was under Zorobabel, but the aims at a further mark: for the jews were not then carried into Egypt, neither into Ethiopia, nor yet into any other regions. This cannot be understood then of the deliverance out of Babylon, but aught to be referred to the kingdom of Christ, under which this deliverance hath been, and is accomplished by the preaching of the Gospel. Moreover, we must observe, that this which is here mentioned, is a special work of God, and not of men; because he saith, that the Lord shall stretch out his hand; herein attributing that to the divine power of the Lord, which men cannot accomplish by all their strength.  
We are also to note, that from the consideration of the benefits which the Lord hath done for us in times past; we ought to be the better confirmed in hope for the time to come: so as when we call to mind the deliverance out of Egypt and out of Babylon, 
Former deliverances should encourage us to hope for the like in time to come. 2. Cor. 1.10.  we may boldly conclude, that the Lord is as mighty now as he was then; and that he will no less assist us at this day, even in setting up the Church again in her primitive beauty and glory. He can perform the same thing the third, the fourth, yea many times, which he hath done once or twice. Whereas the Prophet calls those whom God delivers a remnant, let us learn not to affect a great multitude, 
Multitudes not to be affected, vnl●sse truth and righteousness do also flourish.  but let us content ourselves with our small number, and not be abashed although we be but a few. For if so be the truth and righteousness of God flourish amongst us, we shall h●ue true and ample occasion given us to rest therein securely.   
Vers. 12. He shall set up a sign to the nations, and assemble the dispersed of Israel, and gather the scattered of judah from the four corners of the world. 
THis verse contains nothing in it but the explication of the former. Now this manner of speech is taken from a similitude, the sense whereof notwithstanding may be double; to wit, either that the Lord in making this sign, will amaze the enemies in such wise, as they shall not dare to stop the passages against the people which shall return; or rather that he will set up a sign to the poor banished, to the end they should make no difficulty to take their journey home again. Besides, the use of this doctrine hath its force amongst us even at this day: for look how the standard is lifted up in the Camp, to assemble every one to his colours, and to hold himself in battle array; so also is the standard now set up before us, to the end all of us should gather ourselves together thereunto; that is to say, The Gospel which the Lord hath lifted up amongst the Gentiles, and in the which jesus Christ is preached unto us. From hence let us observe, that we cannot be gathered unto the Lord, unless we come under this ensign, and be united unto him by faith. For he will not acknowledge us for any of his sheep, if we be not gathered in from our scattering, and that all of us do assemble ourselves under this banner: as himself also saith, My sheep hear my voice, and they follow me: john 10.27. There is a repetition in the word To gather: for he shows how effectual the calling of God shall be, because he will set his people in their former estate, even as soon as he shall be pleased to make but a sign only.  
The word scattering, is collective, and under it he comprehends the jews scattered here and there. It seems also that he alludes (as he often doth in other places) to one self same text of Moses, where the Lord promiseth to gather together his people, when they shall be scattered to the utmost parts of the world, yea even into the four corners of the earth: Deut. 30.4. Now this was fulfilled under the leading and government of Christ: at this day therefore ought we to hope, that by the means of this good Captain, the poor and desolate Church shall be restored. For otherwise there is little hope that this small remnant shall be gathered together, unless the elect do bend their eyes toward this ensign. We ought often therefore to call these promises to mind, to the end we being underpropped by them, may be more and more established and confirmed.   
Vers. 13. The hatred also of Ephraim shall departed, and the adversaries of judah shall be cut off: Ephraim shall not envy judah, neither shall judah vex Ephraim. 
Here he promiseth that there shall be such great tranquility in the Church, that the Israelites and the jews shall not waste themselves any more by civil dissensions, neither yet be molested in any sort by their enemies: also, that they shall not be subject to hatred nor envy, as they were before. Not as if there should no wicked ones at all be found still among them; but that the Lord will root them out at the last. Yet we are especially to observe that which he adds touching the pacifications of civil hatreds and dissensions; to wit, that the children of Abraham shall no more molest one another, but shall be at unity in one religion, and in the true fear of God. For it was an odious and detestable spectacle to see them so long time sworn enemies one to another. 
Envy the fountain of dissensions.  It is not for nought that he shows the fountain of dissensions; to wit, envy, which was the cause why the successors of Abraham did rend one another, when the Tribes of judah and Ephraim strove amongst themselves for the excellency. This cursed fire brand envy, hath kindled all the wars in the world, when as no man will humble himself, nor part with the least jot of his right. In a word, the Lord promiseth here, both an outward and an inward peace, which is an excellent and desirable benefit above all things.  
But some will say, that this was never yet accomplished, Object. and that we have rather seen the contrary come to pass. For as soon as the Gospel began to be published, divers wars, tumults, and horrible persecutions followed thereupon; all the world almost was in an uproar and shaken: and since I pray you, what peace hath the Church had within it? Satan by sowing of his cockle and cursed seed, hath stirred up horrible troubles even amongst Christians themselves; so as the Church hath had none more dangerous nor deadly enemies, than those that have been nourished and maintained in her own lap.  
I answer, Ans. that the Prophet here comprehends the whole Kingdom of jesus Christ, and not one age or generation. For in this life we do but only taste the first fruits as it were of this Kingdom. Moreover, although the Church be vexed with enemies, as well strangers as domestical, yet even in the midst of them, God ceaseth not to preserve and maintain it: and thus in the end overturns all his enemies. Also, this prophecy properly appertains to the true and lawful children of Abraham, whom the Lord daily purgeth by afflictions and banishments; causing them by this means to forget all ambition and envy: for we shall not usually find desire of vain glory amongst them, who have been meekened and instructed in the school of Christ. Thus then, that which Isaiah here promiseth, hath already been fulfilled in some part, and is accomplished every day. But we must go on still in these exercises, and have fightings daily, as well within as without, until we obtain that eternal peace which we sh●ll enjoy hereafter, with all felicity in the Kingdom of God.   
Vers. 14. But they shall flee upon the shoulders of the Philistines toward the west: they shall spoil them of the East together: Edom and Moab shall be the stretching out of their hands, and the children of Ammon in their obedience. 
HIs meaning is, that the Lord will also assist his people by another means; to wit, that he will triumph over his enemies, & subdue them under his power. For as he hath hitherto spoken of the safety of the Church; so now also he declares, that she shall obtain victory over her enemies. Now he makes mention of the nations against whom the jews had continual wars: the Philistims assailed and molested them on the one side, on the other side they had the Ammonites and Moabites, by whom they were conjoined both by consanguinity and neighbourhood. And on the other side were the Idumeans, who were not withheld by any nearness of kindred whatsoever, 
Gen. 36.1.8.9.  from being the sworn enemies of the jews; they came of Esau the brother of jacob, the remembrance whereof ought to have turned them from all hatred and rancour. 
The Church overcomes by suffering.  And therefore the Lord promiseth to his Church, that although she should have enemies, that yet notwithstanding by suffering under them, she shall conquer and bring them under in the end.  
The stretching forth of the hands, signifies the domination which the Church shall obtain over her enemies: for ordinarily the hand, signifies power, and the Hebrues use the phrase, To stretch out the hand, to subdue this or that. So as it is said in the Psalm, I will set his hand in the sea, and his right hand in the floods, Psal. 89.26. To stretch out the hand than signifies power to rule and govern; and contrariwise he also adds the obedience which the enemies shall yield unto her.  
The jews who dream of an earthly kingdom and Messiah, interpret all these things carnally, and draw them to I wots not what outward power, whereas they should rather be esteemed according to the state and condition of Christ's kingdom. True it is that the effect of this prophesy was seen to be fulfilled in some part, when the Lord brought back the jews from captivity, at which time he raised them up into a good estate in despite of all their neighbour enemies: but the faithful were to expect a more excellent victory, which in the end they obtained by the preaching of the Gospel. For albeit we must fight continually under the cross, yet we overcome our enemies notwithstanding: first, when being delivered from under the tyranny of the devil & unbelievers, we are called and maintained in freedom by jesus Christ, that the flesh with all his lusts may be brought under: secondly, when by means hereof we live to him, 
Luk. 21.19.  and possess our souls in patience, quietly with a meek spirit bearing whatsoever befalls us. We also heap coals of fire upon the heads of our enemies, 
Rom. 12.20.  and by this means likewise we obtain victory over them and over all their injuries and reproaches, under which it seems we are subject.   
Vers. 15. The Lord also shall utterly destroy the tongue of the Egyptian sea, and with his mighty wind shall lift up his hand over the river, and shall smite him in his seven streams, and cause men to walk therein with shoes. 
He means nothing else in this verse but to show that the Lord by his admirable power will open a way unto his people which seemed to be shut up before. Now he speaks by a figure, for one side of the sea is called a tongue, because when the sea enters upon both lands, and occupies one part, it seems like a tongue thrust out. He speaks of the Egyptian sea then, yea of Egypt itself, which he yet more plainly declares hereafter. But he principally names the sea and the rivers, because these be fortresses of the regions and the closings in of all passages.  
Upon the river.] No doubt but he means the river Nilus, which watereth and compasseth all Egypt in many places, by means whereof they might have shut up the passage before the people returning into judea. I doubt not but the word Ruach is here taken for wind, although these words of the Lord be joined therewith: for all the winds are the Lords, seeing he governs and guides them as it pleaseth him, and especially a vehement whirlwind raised up miraculously is so taken when this word is used.  
Now he alludes to the first deliverance of the Church when it was brought out of Egypt. For when it pleased God to give them passage, he dried up the sea by the violence and force of the winds, Exod. 14.21. I grant that God needed not the help of winds, because he was able to have done it of himself: but when he useth ordinary means, first from thence we learn that all creatures are ready to yield obedience unto him. And howsoever they have their natural course, 
What we have to learn from Gods working by ordinary means.  yet are they all in his hands, so as he will turn their force and violence which way soever it shall please him. For example, when the wind ariseth, it takes his beginning of a natural cause: all the winds also have their several proprieties: the south wind is moist, the north wind cold, and the effects which proceed from them are altogether alike: for the south wind makes the bodies moist, and the north wind dries them. The Lord shows by admirable miracles that he hath a superior power, and an overruling hand far above these natural causes, so as nature (that is to say, the disposition of things, as profane men have imagined) overrules not, but he only. Secondly he shows, that when he thinks good he changeth the nature and order of things, to the end he may be acknowledged the author of them, because such a change doth the better set forth his power and domination. This is the cause why Isaiah speaks not of the wind alone, but of the wind of the Lord, to the end we might know that the wind is not raised up by chance, but is directed by the hand of the Lord.  
And he shall smite him in his seven streams.] Others translate floods, and expound it thus, He will divide Nilus into seven parts. Now although this exposition be received of all, yet I approve not of it; and as I take it, they have failed here by forgetfulness rather than by ignorance, for I hold them learned men notwithstanding, and such as are well exercised in reading the ancient writers. It is well enough known by histories, that Nilus hath seven principal mouths; others were called false mouths, because they had no name. Look then how many arms or mouths it had, so many streams and rivers it made as it seems; and his rivers would have been so many lets and impediments to slacken the voyage. Now Isaiah did purposely name them, because of the great fame of this flood. Moreover, although this flood was deep, yet notwithstanding he saith, it shall be so dried up, that one shall not need to pull off his shoes to pass over it: which yet they must needs have done if there had been never so little water remaining.  
The Prophet then under these borrowed speeches means nothing else but to certify them, that no power whatsoever shall be able to let God, when it pleaseth him to deliver his people out of captivity. He touched the history of the first deliverance, to the end they might know that the same should now befall them which had happened to their fathers in times past. This is the cause why he doth thus paint it forth before their eyes, because the means of this deliverance should not appear. For this promise so barely published, would not have entered into their hearts so effectually as this notable example did, which was thus propounded and set before them.   
Vers. 16. And there shall be a path to the remnant of his people, which are left of Ashur; like as it was unto Israel in the day that he came up out of the land of Egypt. 
THis verse contains no new matter, but opens that further which went before; to wit, that the people shall feel the very same powerful hand of God in their deliverance out of Babylon, 
Exod. 14, 29. josh. 3.16.  as they had formerly proved in their deliverance out of Egypt. He opened a way thorough the seas, also thorough a waste desert: and lastly, thorough the midst of jordan: even thus will he make way again, Isaiah saith, for his people by the same admirable means. Now what the Lord hath once done, let us expect the same again for the time to come; and let us to this end consider the ancient histories. This also ought to be referred to the last deliverance of the Church, when we altogether shall be fully delivered out of all miseries and calamities: so as howsoever the things which are taught us concerning the resurrection and eternal life, seems incredible unto us, and that the means thereof appears not unto us as yet; let us know notwithstanding, that it shall be easy with God to find both the way and means.    

THE XII. CHAPTER.  
Vers. 1. And thou shalt say in that day; O Lord, I will praise thee: though thou wast angry with me, thy wrath is turned away, and thou 
* Or, thou wilt comfort.  comfortest me. 
ISaiah now exhorts all the faithful to render thanks to God: although the exhortation hath also this drift; to wit, that they should give the greater credit unto God's promise. For he hath sealed it up as it were unto them by this exhortation; to the end they should assure themselves that it is unmovable. As also that they should not imagine that the Prophet meant to feed them up with a vain hope, when he put this form of thanksgiving as it were into their mouths: which thanks, they could not have given, unless the occasion thereof had been both sure and steadfast. In this song also he shows why it is that God doth good to his Church; to wit, that the memory of his blessed name might be magnified; not that he needs any of our praises, but because this is profitable unto ourselves. For we ought diligently to consider, what honour he doth us when he vouchsafes to serve himself of our endeavours, in the magnifying and publishing his glorious name; we notwithstanding being such unprofitable, yea altogether unprofitable servants. The Prophet in this song addresseth himself in general to all the people, even as if he spoke to one man: 
This is noted from the word. Thou, in the text.  for it was requisite they should be joined together, as if they had been but one. According to this example, our conjunction ought to be so straight, that there should be but one soul and one mouth: Rom. 15.6. especially if we mean that our prayers and thanksgivings should be acceptable before God.  
Though thou wast angry.] The sum of this song 
The sum of this song.  is, that howsoever God was justly provoked to anger against this people, yet notwithstanding satisfying himself with one little stroke of the rod, he will easily be appeased. Now because the particle Ci, is often put for showing of the cause, some translate; O Lord I will praise thee: for being angry against me, thou wert by and by appeased. But because it is sometime taken otherwise, I have followed that which I thought to agree best to this place. The faithful then do first acknowledge their fault: secondly, they attribute their deliverance out of their miseries, unto the mercy of God. Now be cause the verbs are put in the future tense, one may also expound, The chastisement wherewith thou smitest me for a time, shall be no impediment that thou shouldest not pity me at the last, and give me matter of joy and consolation. Whether of the expositions soever we receive, this sentence ought to be diligently observed: for as soon as our hearts are touched with the feeling of God's wrath, we are solicited unto despair; so as if the danger be not speedily prevented, we shall be overwhelmed before we are aware. Satan also tempts us every kind of way, and assayeth all means whereby he may put us out of heart. So much the more need have we then to be well armed with this doctrine; that howsoever we feel the wrath of God, yet we may resolve with ourselves, that it shall not endure long: but that he will send us some consolation after he hath chastened us.  
But if we have deliverance, 
Afflictions no satisfactions of God's justice.  then let us remember that the afflictions are ended: not because we have satisfied the justice of God, as if we had merited it at his hands; but because he bears with our weakness, even of his fatherly loving kindness. This confession therefore appertains properly unto the faithful and elect: 
Gre●t difference between the afflictions of the godly and the wicked, though they seem alike in outward appearance.  for although the afflictions of the faithful & the wicked are alike in appearance, yet is there great difference between them. For the wrath of God against the reprobate is perpetual: and the plagues which they receive are the tastes and beginnings of their eternal destruction: neither have they any promise of refreshing or comfort But the faithful feel by experience, that the wrath of God endures not long, and do therefore cheer up their hearts with good hope and assurance; because they know that God will be merciful unto them in the end: which hope certifies them, that he chastiseth them not so much for their sins, as rather to bring them to repentance, 
1. Cor. 11.31.  that they should not perish with the world.   
Vers. 2. Behold God is my salvation; I will trust and will not fear: for the Lord God is my strength and song, he 
* Or, shall be.  is also become my salvation. 
ALthough we ought to apprehend the help of God in the midst of afflictions by faith, yet Isaiah speaks here of that knowledge which is grounded upon experience: for he endites a song of rejoicing, when God by outward testimonies gave them to understand, that he was pacified towards his Church. Hereunto appertains the particle behold, because the bright and shining light of God's countenance, which had for a time been hidden from them, did now shine again upon them; and that so apparently, that it might almost be pointed out with the finger. Now inasmuch as we are terrified in afflictions, so as it cannot be avoided, but the the conscience of sins will overshadow our understandings; no otherwise then as if the help of God were far from us, or did nothing at all appertain unto us; the Prophet doth here describe what a change there is in the affections, when God hath once reconciled us unto himself. But this prophecy extends itself principally unto the coming of Christ, 
This prophetical song extends itself principally to the coming of Christ.  in which time God caused his salvation to appear after a more special manner.  
He adds afterwards, that when we are once well resolved that our salvation dependeth upon God, that the same is a steadfast foundation of fall assurance, and a singular remedy to appease fears. For without this we must needs tremble, be still in unquietness and perplexities, and miserably tossed to and fro. Hence we gather, that confidence proceeds from faith, 
Confidence proceeds from faith, as the effect from the cause.  as the effect from the cause. For by faith we feel that our salvation is in God: from thence follows a quiet and peaceable estate in the conscience: but where faith is not, there the conscience cannot be in quiet. Let us know then that we have well profited in faith, 
We have well profited in faith, when we are furnished with this confidence.  when we are furnished with this confidence which the Prophet here describes.  
Moreover, this confidence ought so to bear rule in our hearts, that it ought to put all fear and horror to slight: not that we can be utterly exempt from all fear and disquietness, 
Confidence ought so to bear sway in our hearts ●s to put all fears to flight.  but because assurance will bear away the victory at the last. Yet notwithstanding we must remember what I have said; namely, that the Prophet here sets forth the cheerfulness which the faithful enjoy, when God is favourable unto them; whereas in former times they were almost overwhelmed under the weight of temptation.  
For the Lord is my strength.] He more clearly and in a more especial manner expresseth, that the faithful shall have good occasion to sing, because they shall know by experience, that their strength was in their God: for the truth is, that their deliverance was an excellent proof of the power of God. But seeing Isaiah recounts not here the benefit of one day only, but extolles the work which God determined in himself, to continue until the coming of Christ; it thereupon follows, that the praises of God are not sounded forth as is meet, 
Who they be that are fit to praise God.  unless it be by them who feeling their weakness, do only seek unto God, that he would furnish them with strength and power. For it is not said here, that he should be a part, or the stay of our strength, but that he is our full and perfect strength. The reason is, because we have no more strength and power, then that we receive from him. And in this regard also the faithful say, that he is their song; because they are thus liberally dealt withal by him, to the end they should exercise themselves in thanksgivings. Whence we gather, that the beginning of joy proceeds from the favour of God, 
Psal. 50.23.  and that the end of that joy is the sacrifice of praise. Truly the hearts of the faithful aught to be so disposed to patience, 
We ought to praise God even then when we se● manifest tokens of his wrath, much more when we perceive signs of his favour.  that they should not cease to praise God even when they see tokens of his frowning countenance: yet in the time of peace and prosperity, they have much more cause to open their mouths, to the end they may sing forth the benefits of God with a loud voice.  
But because the wicked rejoice even whilst they despise God, and besot themselves like bruit beasts with a false joy, rocking their consciences asleep therein, never awaking themselves to praise God, justly doth our Saviour Christ curse their joy; Woe be to you, saith he, that now laugh, 
Luke 6.25.  for you shall weep: your joy shall be turned into heaviness, and your laughter into gnashing of teeth. In the end of the verse, if any be pleased to retain the preterperfect tense of the verb, the sense will be, that the faithful sing joyfully, because God hath saved them. The sense will also agree very well in the future tense; to wit, that God hath not delivered his chosen once only, but that he will also continue the same unto the very end: for the faithful ought not to stay themselves in the beholding of the present benefit alone, but to stretch forth their hope to the continual progress of God's favour.   
Vers. 3. Therefore with joy shall ye draw waters out of the wells of 
* Or, out of the Saviour.  salvation. 
BY this verse he confirms that which we have touched before, to wit, that this Chapter is as it were a seal to confirm the promise made touching the deliverance of the people; 
This song is a seal to confirm the promise made touching the people's deliverance.  as if he should say, The salvation of the Lord is set before you as a living fountain, out of which you may draw waters in abundance. This similitude is very fit, for as there is nothing more necessary for this present life then water, so nothing troubles and disquiets us more nor goes so near us as the want thereof doth. Thus by a figure called Synecdoche (when a part is taken for the whole) he shows that whatsoever is necessary for the sustentation of life is given us freely out of the mere bounty of God. And because we are barren & empty of all good things, it is no marvel that he compares the mercy of God to a fountain which satisfies them that are thirsty; refresheth those that are parched with heat; and recreates those that are weary and laden.  
Of the saviour.] This word saviour agrees much better here then if he had said, out of the fountains of God. For we have far greater cause of consolation when we know the himself is the author of our salvation. The Prophet therefore hath appropriated this epithet according to the circumstance of the place. Now if this promise comprehends under it the whole kingdom of Christ, we for our parts ought always to apply the same unto our use. Let us know then that the goodness of God is here offered and set before us, to the end we might satisfy our selves to the full therewith. For we ought (as David saith) to be as the parched ground, gaping for thirst, Psal. 143.6. and to aspire unto these waters of the saviour. Now this goodness of God is wonderful and incredible, when he permits not that our desire should be in vain, but freely offers and presents a fountain unto us, out of the which we may draw waters in abundance. Moreover, jesus Christ is this fountain, 
jesus Christ the true fountain.  and in him we have the participation of all God's benefits; for as S. john saith, we draw all out of his fullness, john 1.16. It remaineth then that we go directly unto him as soon as our poverty and want presseth us.   
Vers. 4. And ye shall say in that day, praise the Lord, call upon his name, declare his works among the people, make mention of them, for his name is exalted. 
HE not only exhorts them one by one to praise God, and to give him thanks, but would also that they should stir up others with them to do the like: And as he had said before, 
Chap. 2.3.  many people shall go and shall say, Come, and let us go up to the mountain of the Lord, provoking one another by mutual exhortations to embrace the pure worship of God: so after he hath commanded every one of them to render thanks to God, he would now also that they should incite one another to the same duty. He shows then that this ought not to be said only to one, but to all; and not only in one time, but for their whole life. Now in a brief sum he shows how God is rightly honoured when he commands us to call upon him, and to rejoice in none but in him only. For this cause also the holy scripture by the word Invocation, comprehends often times under it the whole service of God, using therein a part for the whole: for by prayer we show the trust that we have in God; and this indeed he requires of us above all things. I also think that p●ayer is joined with praise, that the Prophet might comprehend the whole service of God.  
Make mention etc.] His meaning is that this deliverance shall be so excellent a work, that it ought not to be hidden from any corner, but published throughout the whole world. I grant that he would have the jews to acknowledge this in the first place, but after he caused all people to have the knowledge of it. And this exhortation whereby the jews showed their good will, was as a preamble to the preaching of the Gospel which was afterwards published. For as the jews magnified the favour which God had showed them amongst the Medes and Persians and other nations near about them; so also after Christ once appeared, they ought to have been heralds to publish the name of God throughout all the quarters of the world. Hereby it appears with what zeal all the faithful aught to be moved, namely, that they cause the goodness of God to be manifested unto all, to the end the service of God may be embraced. Now we ought then especially to be moved with such an affection when we have been delivered from some great danger, as out of the jaws of the devil, and from under the tyranny of eternal death.   
Vers. 5. Sing unto the Lord, for he hath done excellent things: this is known in all the world. 
HE goes on still with his exhortation, showing us from what affection this praise ought to proceed; for he teacheth that it is our duty to publish the goodness of God in all places: and yet must we not exhort nor provoke others to go forward, and ourselves in the mean time to stand still with our arms across, but we ought to lead them the way by our example: for there is nothing more absurd then to see them slothful and negligent, which provoke others to praise God. Now in saying that God hath done excellent things, he thereby signifies that there is great cause to sing. Neither in deed would the Lord have them to sing forth his praises upon no ground; but he gave them ample and very good cause thereof when he delivered his people out of that extreme hard bondage. Now we have already said that we must not restrain this song to one moment of time, but that it ought to be extended even unto the whole kingdom of Christ. This work therefore is excellent indeed when God sent his Son, 
joh. 3.16.17. Heb. 2.14.  by whom he hath reconciled us unto himself, and hath destroyed the dominion of death and of the devil. If we then consider well of this work of our deliverance as we ought, we shall have exceeding abundant matter given us to praise God. When he saith in the last, member, that this is known in all the world; he therein toucheth the calling of the Gentiles, and confirms that which hath been already said; to wit, that this work shall be such as it ought not to be concealed in some one corner; but to be published throughout the whole world.   
Vers. 6. 
* Or, rejoice and sing.  Cry out and shout, O inhatant of Zion: for great is the holy one of Israel in the midst of thee. 
HE again exhorts the faithful to rejoice in God, and therewithal shows what is the true rejoicing, and whereupon it is grounded. 
No felicity but where God dwells.  For we can have no felicity, but when God dwells in the midst of us: without this, our life is poor and miserable, although we had the abundance of all other benefits and riches whatsoever. So than if our hearts be joined to this treasure, this felicity will draw all our senses easily unto it. He calls God holy, to the end we might know that he will make himself felt of us when he dwells with us: that is to say, we shall not only reverence his Majesty, wherewith we are by and by overwhelmed; but that we shall be also fully assured that he hath a fatherly care over us, albeit we be separate from the rest of the whole world. For he calls him the holy one by the effect; because by gathering us under his wings, and saving us by his grace, he sanctifies us as a thing consecrated for his own use. And therefore if God be with us, the feeling of his gracious presence will fill our hearts with joy unspeakable. By rejoicing and singing, he signifies, that when God displayeth his power in the midst of us, we have occasion to rejoice greatly. Also, speaking directly to the inhabitants of Zion, he shows that all are not capable of so great a benefit: and he therewithal closely exhorts us to persevere in the unity of faith, that being knit unto the Church, we may rejoice with this happy and blessed joy.  
From the first Chapter hitherto, the Prophet hath denounced judgement against the two Kingdoms of judah and Israel: from the beginning of the Chapter following, to the 24. the Prophet foretelles what horrible calamities should befall the enemies of the Church. And thus God judgeth his own house first, as Peter speaks, 1. Pet. 4.17.    

THE XIII. CHAPTER.  
Vers. 1. The burden of Babel, which Isaiah the son of Amoz did see. 

Seven reasons showing the cause why God caused the ruin of the Church's enemies to be foretold.  FRom this Chapter unto the 24. the Prophet foretelles the grievous and horrible calamities which should befall the Nations and Countries then known to the jews; either because they were neighbours unto them, or else in regard that they had traffic or leagues with them.  
And this he doth upon good reasons: for when divers changes happened, some thought that God did sport himself as it were, and took pleasure to bring base things to confusion: others thought that all things were guided by a blind violence of fortune; of which profane histories give sufficient testimony: and very few there were who could be resolved that these casual mishaps were ordained and governed by the counsel of God. For no one thing is so hardly beaten into men's heads as this; namely, that the world is governed by the providence of God. Many indeed will confess this with their mouth, but the number of them is very small which have it truly engraven in their hearts. We need but one little puff of wind to trouble us, and behold we are undone: then fall we to searching the causes of it, as if this depended upon the will of men. What will we do then, when all the world is in an uproar, and that all things are so changed in divers places, that it seems they must needs shiver into pieces? Well, we see than it is very profitable that Isaiah and the rest of the Prophets should speak of such calamities, to the end that all might understand, that they come not to pass but by the secret and wonderful counsel of God.  
For if they had prefixed no prophecy touching this matter, things being thus suddenly confused, it might easily have troubled and appalled the hearts of the faithful. But when they knew long time before that this should come to pass, they had therein a mirror wherein to behold God's providence touching the things that happened.  
After that Babylon was taken, use and experience taught them, that those things which they had learned in times part from the mouth of the Prophets, had not been foretold at random nor in vain. Notwithstanding, there was an other cause why the Lord commanded that the ruin of Babylon and other places with it was foretold: not that the Babylonians had any profit at all by these prophecies, neither yet the other Nations, as though these writings came to them.  
Another cause then was this, God meant by this consolation to assuage the sorrow of the faithful, lest they should grow out of heart, as if their estate had been worse than that of the heathen, if they should have seen them escape the hand of God altogether without punishment. For if so be the monarchy of Babylon should have continued safe, the jews would not only have thought they had served the Lord in vain, and that the covenant which he had contracted with Abraham had been to no purpose, seeing strangers and wicked men were better dealt withal then the elect people of God: but they might also have entered into a worse suspicion, to wit, that God had favoured these cursed thieves, who trod all justice and equity under their feet by their robberies and seditions; truly they might by and by have thought either the God had had no care of his people, or else that he wanted power to succour them in their need; or that all things were turned upside down by the confused moving of fortune. To the end than they should not be too much appalled, nor become utterly desperate, the Prophet prevents this by the consolation of this prophesy, showing therein that Babylon also shall be punished.  
Moreover this comparison did admonish them how grievous the chastisement should be, which they of set purpose had pulled down upon their own heads: for if God threaten the unbelievers and profane nations so sharply, who yet have erred in darkness, how much more severe aught his anger to be against his people, who had wittingly he rebelled against him? 
Luk. 12.47.  Just it is that the servant which knew his masters will and did it not, should be beaten with more heavy stripes. When God then denounceth such rough punishments against poor blind wretches, he therein did set a looking-glass before the jews (who had been trained up in the law) what chastisement they had deserved.  
And yet the chief mark that Isaiah aims at in these prophecies, is to show the jews how dear and precious their salvation was in God's eyes, when they saw that he took their cause into his own hand, and executed vengeance upon the wrongs which had been done them.  
Now in the beginning the Prophet spoke of the destruction and wasting of the kingdoms of juda and Israel (as we have seen) which was to come, 
When God corrects, he always gins with his own.  because judgement must first begin at the house of God, 1. Pet. 4.17. for the Lord hath a special care of his own, and chief regards them. Wherefore even as often as we read these prophecies, let us learn to apply them to our use. True it is that the Lord doth not by piecemeal foretell all things which come to pass at this day in kingdoms and amongst nations, and yet notwithstanding hath he not resigned up the administration of the world, which himself keepeth in his own hand, to another, When we then see the ruin of cities, the calamities which befall nations, and the change of kingdoms, let the things aforesaid come unto our minds, to the end we may humble ourselves under God's scourges, and learn to be wise by other men's costs, and cry unto the Lord for comfort in our afflictions.  
Vers. 1. The burden.] As touching this word b●●●en, 
What is understood by this word burden.  which we shall meet so often withal, I will briefly show how we are to understand it. When the Prophets mean to denounce any adversity, they usually use this word burden, that the people might know how no adversity should happen which the Lord himself should not lay upon them, even as a burden or faddle is laid upon men's shoulders. Now in regard that the wickedness and inflexiblenes of the people constrained the Prophets to speak incessantly of God's scourges, thence it came to pass by a common stout or deriding manner of speech, that the jews gave this name of burden to all the prophecies, as it appeareth in the 23. of jer. vers. 36. where the Lord sharply rebukes them, because by this flouting kind of speech they not only disfamed his word, but also made it odious and contemptible.  
Moreover this word shows, that God sends all calamities and afflictions to the end every one may bear the punishment of his own sin. He expressly shows, that that which he was to threaten was revealed unto him by a heavenvly vision, to the end this authority might put all discourses of fleshly wisdom to silence. It was a thing no doubt hard to be believed, that a Monarchy so beautiful, and abounding with so great riches, could be overthrown by any means. In regard therefore that so great a power might not dazzle their eyes, the Prophet brings them to the truth of the heavenly oracle, to the end they might by faith understand that judgement of God which they were not able to comprehend by sense.   
Vers. 2. Lift up a standard upon the high mountain: lift up the voice unto them that wag the hand, that they may go into the gates of the nobles. 
THere is a similitude in the word mountain, because it is spoken to Babylon, which (as we know) was seated upon a plain: but he sets it as it were upon an high place like a fortress mounted up above all people's, and that in regard of the Monarchy. Unless any had rather take this word indefinitely: as if he should say, that when the standard shall be lifted up, they shall run thither from far countries, because it will draw people unto it from all parts by the sight of it. I take this latter sense to be the most probable; but I thought it not amiss to set down that first which was commonly received.  
Notwithstanding, this might seem ridiculous, that the Prophet should here lay a commandment upon the creatures, as upon his subjects; were it not that he was taught to do so of God, and was furnished as it were with his authority. For a private man here commands the Medes and Persians; he calls armies, he bids them display the banner, sound the trumpet to prepare unto battle. In this place than we have to consider the Majesty of God, in whose name he speaks; Doctrine. and also the virtue and efficacy which is always joined to his word. We often meet with these kinds of speech in the Prophets, to the end we might know that God threatens nothing by his servants, the execution whereof is not at hand. Isaiah might have spoken more simply, and in plainer terms might have told them, that the Medes and Persians shall come, and break open the gates of Babylon, how strong and invincible soever they seemed to be. But these exclamations have much greater vehemency in them, when he not only threatens war, as taking to himself the person of an Herald; but with sovereign authority, commands the Medes and Persians to come, as if they were soldiers under his pay. Besides, he not only teacheth that they shall be ready when God shall only make a sign unto them, because they shall be pricked forward by his secret instinct: but being sent of God to denounce the ruin of Babylon, he attributes the effect of so incredible a thing to his own voice. The sum is, that when God hath once spoken, we need make no doubt but that his word shall be accomplished.  
This is also worthy our observation, that he speaks to the Medes and Persians, and yet names then not: and this hath much greater vehemency in pointing them forth with the finger: as when we say, This man, and that man. This manner of speech serves to confirm the prophecy, when he shows things which were far off, as being present. When he saith; Shake the hand, and they shall enter: his meaning is, that the Medes and Persians shall no sooner set forward at God's commandment, but they shall have an open and easy way to march, without any impediment. Now although the Hebrews call Princes, gracious Lords, and bountiful, (as our Lord jesus Christ also gives them this title in the Gospel) notwithstanding it rather seems that the Prophet speaks of the excellent power whereof the Babylonians boasted. 
Luke 22.25.  For they were furnished with multitudes of people, and all preparations for war, above any others: so as it was a thing incredible unto them, that they should ever be overcome. But the Prophet declares that nothing shall be able to let, that God should not prepare the way, and give passage to the enemies.   
Vers. 3. I have commanded them that I have sanctified: and I have called the mighty to my wrath, and them that rejoice in my glory. 
Here the Prophet brings in the Lord speaking and declaring his Commandments. He calls the Medes and Persians his sanctified: that is to say, those which he had prepared. For the verb To sanctify, is diversly taken: sometimes it is referred to the spirit of regeneration, which is peculiarly given to the elect of God. Sometimes also it signifies to set apart, or prepare: which signification is the most fitting to this place. Now all those whom the Lord creates, he also appoints to some certain use; and scatters not men here and there upon the earth at random, to range whithersoever they think good: but he governs them by his secret counsel, orders and moderates the violences of the reprobates, so as he moves them at his pleasure, this way or that way; and then represseth and pulls them in short when he listeth. And therefore he calls them sanctified, whom he hath set apart, and prepared for his service, howsoever they be no whit aware of it,  
Whence we are taught, to attribute and refer all the changes in this world, to the secret counsel of God. In this place also we have a marvelous consolation; to wit, that the wicked shall be able to do nothing but that which is decreed of God, let them enterprise what they will. Where he immediately adds, that he hath called them; it is much more than to command: which he puts in the first place. For his meaning is, that the enemies shall not only rouse up themselves at the sign which God shall give them, but at his express commandment: even as if I should call one to come unto me, and he should forthwith follow me. He shows then that Babylon shall be destroyed by the Medes and Persians, no otherwise then if they should yield obedience to the call of God. For although their ambition, pride, and cruelty, was the motive (touching themselves) which provoked them to the war; yet God fitted them thereunto without their privity, that they might be the executioners of his judgement.   
Vers. 4. The noise of a multitude in the mountains like a great people: a tumultuous voice of the Kingdoms of the Nations gathered together: the Lord of hosts numbereth the host of the battle. 
HE now adds a more lively description, by which he sets the things themselves as it were before their sight, because the Prophets contented not to speak only, unless therewithal they did even plainly represent the things whereof they spoke; for words barely and coldly pronounced after a common manner, move not so much; neither do they touch men's hearts so to the quick as fugurative speeches do, which represent the lively image of things. It is then as if the Prophet should say, You now hear a man speak, but know ye that this voice shall have such great efficacy that by the very sound thereof nations shall be moved, peoples shall make a noise, and a great sound, for the great multitudes of them; yea, they shall cast forth fearful cries, and all to bring Babylon to ruin. This cry then shall have such force, and that after my death, as if that which I now threaten were presently before your eyes.  
By this therefore we see of how great efficacy the word of God is, when all creatures both in heaven & in earth yield obedience unto it. So much the more than ought we to be confirmed in this doctrine, seeing nothing came to pass which was not foretold long time before. This is the reason why he affirms in the latter end of the verse, that God will assemble divers nations together under his conduct: and howsoever they shall have no meaning at all to execute those corrections which he hath ordained, yet shall they do nothing but by his appointment, even as if some Captain amongst us should muster or set his soldiers in array.   
Vers. 5. They come from a far country, from the end of heaven: even the Lord with the 
* Or, vessels, or instruments.  weapons of his wrath to destroy the whole land. 
HE yet more fully confirms that which I said erewhile, to wit, that the preparations of war come not out of the earth nor by hap hazard: for albeit men by their lusts raise up those troubles which are in the world, yet God hath an overruling hand above them. Isaiah therefore rightly attributes the pre-eminence unto him, seeing men are nothing but the weapons of his wrath. Now he saith, that the destroyers of the Monarchy of Babylon shall come from a far country, the reason is, because we seldom fear any dangers, unless those which be very near unto us. Babylon was in such wise fortified and well compassed about with so many kingdoms and provinces which were subject unto it, that it seemed no enemies could ever so much as approach unto it. In a word, she feared no dangers at all, even as if she had been compact together, and built in the clouds.  
In as much then as there was no danger which threatened this city any way round about it, he therefore shows that the destruction thereof shall come from far. For although all things may seem quiet and peaceable in our conceit, having no controversies at all with our neighbours, yet notwithstanding God is able to cause enemies to come from the uttermost part under heaven. Wherefore we have no occasion to promise a secure and prosperous estate unto ourselves, although we should discern no danger near at hand to threaten us. If this prophesy should have been carried to Babylon, no doubt but they would have despised it as a mere fable. For let it be granted that they would have had some respect of the Prophet's person, yet would they (in this their proud confidence wherewithal they were possessed) have contemned these threatenings as vain and frivolous. An example whereof we have ready at hand: for we at this day speak of the Turk in our Sermons, yet every one thinks they be idle tales, because we think they are very far off: notwithstanding we see how much ground he hath gotten in a small time, in overrunning those which were far remote from him, and were more mighty than he. The sottishness of men is so great, that they can not be awakened unless they be beaten upon till they may feel the blows. Let us therefore set the Babylonians before us as an example to teach us wisdom, that so we may scare the threatenings which the Prophets denounce in their Sermons betimes, lest we be overtaken with the reprobates, who trusting to their tranquility are so astonished when the hand of God appears and smites them, that they are utterly unable to stand, but rather fall down senseless and amazed.  
Whereas he puts the whole land for Babylon, he hath respect to the largeness of the kingdom, that they might not think to prevent the assaults of the enemies by means of the provinces wherewith they were environed on every side: yea, notwithstanding that he shows the calamity shall be such, that it shall not only come in one way upon them, but shall be as a deluge, overspreading a great part of the world. Moreover, the Medes and Persians are here called instruments, or vessels of the wrath of the Lord in a contrary sense to that which the reprobates are so called by S. Paul Rom. 9.22. For there the Apostle opposeth the vessels of wrath to the vessels of mercy; and teacheth, that the free grace of God shines in the elect, and his just and severe judgement in the reprobate. But the Prophet's meaning is, that the Medes and Persians are as darts in God's hand, of whom he serves his turn to execute his wrath and vengeance.   
Vers. 6. Howl you for the day of the Lord is at hand: it shall come as a destroyer from the 
* Or, of the strong, or, destruction of the destroyer.  Almighty. 
HE follows the matter still, and commands the Babylonians to howl; not that he directs his speech to them, as if he were in hope that it should profit them, but in showing what effect it should have, he intermingles this manner of speech with great vehemency. He speaks of the day of the Lord after the usual phrase of the scripture, because that when the Lord defers his judgements, it seems he ceaseth from performing of his office, even as judges do when they go not up into their judgement seats. Let us then observe this language well; the reason is, Doctrine. we would willingly subject the Lord to our fancies, that so he might by and by pronounce sentence against the unbelievers. But he hath prefixed his own time, and knows the opportunities right well in which wicked men are to be punished, and when to give succour to the good. In the next place he shows that the rigour of God's judgement shall be so great, that it shall not only give just occasion to the Babylonians to weep, but also to howl, because he will openly display his strength for their destruction. For the verb Shadad signifies to scatter and to destroy, whence Shadai one of the names of God, which some have translated Almighty, is derived. Hear is then an elegant allusion to this etymology, as if he should say, The Babylonians in their destruction shall feel it is not vain that God is called Shadai, that is to say strong, and Almighty to destroy.   
Vers. 7. Therefore shall all hands be weakened, and all men's hearts shall 
* Or, run out.  mel●. 
HE shows that the Lord shall have so great power to destroy the Babylonians, that they shall be utterly destitute of any thing whatsoever, that might hinder or turn back his wrath. For albeit they were very rich and mighty, yet should they have such dejected hearts, and such weak hands, that they should neither have will nor power to resist. And thus by the way he glanceth at the cruelty wherewith the Babylonians were puffed up: seeing it is in the power of God to dissolve men's hearts, to break, loosen, or weaken their hands, or arms, in such wise that all valour shall fall to the ground, and strength shall be turned into smoke. Now when the heart quails, what avails castles, great troops of men, riches, forts, and fortresses? what avails a shop well fraught with tools without a workman? we have experience of this daily, even in those to whom God notwithstanding gives great means. And thence we may perceive how vain that confidence is, which we put in the helps of flesh, seeing they are so unprofitable, if God do smite our hearts but with the least astonishment.   
Vers. 8. And they shall be afraid, anguish and sorrow shall take them, and they shall have pain as a woman that traveleth: every one shall be amazed at his neighbour; and their faces shall be like flames of fire. 
BEcause the signification of the word Tsirim, is doubtful, the Greek translators have turned it, Ambassadors. But here it signifies anguish, as may sufficiently be perceived by the similitude of the woman in travail with child: which is afterwards added. For he here sets before them as it were in one word, that which he had told them before; to wit, that their hearts should melt, 
Vers. 7.  and their hands should be weakened, because, saith he, anguish and sorrow shall surprise them. But whence comes this astonishment? From God. The ancients called this astonishment, a distracted fear. Thus called they the hobgoblins visions, and such like things which frighted men, albeit they had no inward occasion at all so to do. This was not altogether from the purpose; but yet notwithstanding they erred too grossly, because they understood not that such a thing proceeded from God.  
As a woman is travel with child.] Surely the Babylonians had just occasion of fear, seeing themselves assailed by valiant and warlike men; but yet the Prophet threatens them that they shall quail and be in a swound, although they were strong enough to resist them; because they should be dulled by a secret judgement of God. To this appertains that which he adds; namely, that every one shall be amazed at his neighbour, even as when men affrighted, look ghastly here and there: and not only that, but also when there shall be any hope of succour, yet they shall stand still like blocks, as men deprived of all feeling. But the vehemency of the fear is yet much more clearly expressed in the member following, when he attributes unto them faces like fire. For they are too sparing, who think (as some do) that this word signifies shame; as if it were said in one word, they shall blush with shame. Isaiah meant a greater and a more fearful thing then so. When torments press us indeed, the face will be inflamed, and we shall glow as being closed in with dolours: truly it were too light then to refer it to a blushing only, in such an horrible desolation. For he describes so strange a calamity, that for the bitterness of it, flames shall sparkle as it were out of the face: which indeed comes to pass, when men are vexed with extreme dolour. The similitude of a woman in travile, not only expresseth the greatness of the grief, but also a sudden hurly burly. Even as the calamity than should be bitter and violent, so also Isaiah saith, it shall be sudden: and good reason, for the Babylonians, who we furnished with so many forces, could never have dreamt that they should ever be molested by any means whatsoever.   
Vers. 9 Behold, the day of the Lord cometh, cruel with wrath and fierce anger, to lay the land waste: and he shall destroy the sinners out of it. 
HE repeats that which he touched heretofore; to wit, that although the Babylonians rested securely in their abundance; that the day of the Lord notwithstanding is at hand, which will astonish these secure fellows. But yet it may be demanded, Quest. for what cause the day of the Lord is called cruel, seeing there is nothing more desirable, then to enjoy the presence of God: neither is there any thing indeed but this only, which makes us happy. I answer, Ans. we must always observe to whom the Prophet speaks. For the Prophets were accustomed to diescribe God in divers sorts, according to the diversity of the auditors: as David also testifies where he saith; that he is merciful and favourable to the good, severe and rigorous to the wicked: Psal. 18.16.27. For what can the wicked conceive in God, but an extreme severity? and therefore they tremble as soon as they hear him spoken of. But the faithful on the contrary, conceive and receive great joy and sweetness in such words; so as nothing can be propounded unto them more delectable. And therefore when the Prophets turn themselves to the faithful, they mingle joy and gladness therewithal in mentioning of God; because they only feel him gracious and merciful unto them: but if they speak to the unfaithful, the judgement of God is no sooner propounded, but they add tears and sorrows. For even as the faithful rejoice at the presence of God, because they apprehend his goodness by faith: so also the wicked on the contrary are afraid, because their consciences reproves them, and finds them guilty in regard their severe judge is at hand. 
Amos 5.18.20.  And because hypocrites also seem to wait for the day of the Lord with great desire, boasting that he will assist them; the Prophets are wont to unmask them, testifying also, that this day shall be cruel and terrible.  
Isaiah also applies a description to this prophecy, much used; the better to show how greatly the wrath of God is to be feared. For inasmuch as we are slow by nature, or rather blockish, we move not much if the Lord should speak of his judgements simply. Because therefore a bare and naked speech should have little vehemency, he finds out new kinds of speakings to awaken our drowsiness. By sinners, he means not all men in general; but those wicked and desperate wretches which dwelled in Babylon.   
Vers. 10. For the stars of heaven, and the planets thereof shall not give their light: the Sun shall be darkened in his going forth; and the Moon shall not cause her light to shine. 
TO the end men might be the more lively and effectually touched with the fear of God's judgement, the Prophets are wont to add excessive manners of speech to their threatenings, which should even set the wrath of God as it were before their eyes; that so it might pierce into all their senses: even as if there were not one of the elements which should not rise up on God's behalf to execute his vengeance. And yet these excessive speeches exceed not the heinousness of the offence: for it is impossible to set forth so horrible a representation of God's judgement; but the feeling thereof shall be far more terrible. Well, he speaks of the Sun, Moon, and stars, and the reason is, because these are excellent testimonies of the fatherly kindness of God towards men. Christ therefore shows, that God's goodness doth in special manner appear, because he makes his Sun to shine upon the good and bad: Matth. 5.45. When the Sun, Moon, and stars than shine in the heaven, God gives us cause of rejoicing, even as it were by a sweet and amiable countenance. In as much then as in the brightness of the heavens, he shows a joyful and cheerful face, even as if he laughed: the darkness which the Prophet here describes, signifies as much, as if God having hid his face, would cast men headlong into sorrows and into darkness, because he is angry with them.  
There is the like description in the second Chapter of joel: and we have already said, that this manner of speech is familiar in the Prophets; to let us know, that all things shall turn to our ruin, if God be once against us. True it is he sometimes shows signs of his indignation in the Stars; but that is extraordinary: and the darkness which the Prophet here describes, shall not come before the last coming of Christ jesus. But this aught to suffice us, namely, that all creatures which employ themselves for our service, as testimonies and instruments of the loving kindness of God, shall not only cease from the service which now they do us; but shall even arm themselves for our destruction, as soon as God shall ascend to judgement.   
Vers. 11. And I will visit the wickedness upon the world, and their iniquities upon the wicked: and I will cause the arrogancy of the proud to cease, and will cast down the pride of tyrants. 
THe Prophet speaks not here of all the world: but Babylon being then the seat of the mightiest Monarchy in all the earth, therefore it is that he attributes this name world unto it by a phrase of speech, having great weight in it For Babylon then was as a world, and seemed to occupy almost all the earth. But in the mean while, he declares that nothing is so highly exalted in this same world, which God shall not easily bring down even with his least finger. On the other side, he advertiseth that God will then take vengeance upon the cruelty which the Chaldeans exercised. Let us also therewithal observe that he sets the malice and wickedness of Babylon in the first place, to the end we might know that God is not to be esteemed cruel, in regard he chastised it so severely, seeing he smites not this people, but according as the measure of their offences and iniquities had deserved. He takes away all occasion of false accusations then, to the end we might understand that God is not delighted with the calamities of men: for when he deals with them according to their deserts, all must have their mouths stopped, in regard he never sends bitter and sharp afflictions, but he finds the cause thereof in men themselves. And yet we must keep in mind that which I touched; to wit, that the Prophet greatly comforts the faithful when he shows them that he will punish the cruelty of the Babylonians at the last, howsoever he spared them for a time.  
He expresseth this immediately, in touching one particular vice; to wit, pride: for thence it was that Babel took liberty to oppress the poor to the uttermost, even as she listed. But from thence ought we also to gather a very profitable doctrine; namely, that God must needs visit us sharply, if we be proud, and please ourselves in ourselves. For under this word, the Prophet comprehends all manner of arrogancy and high imaginations. Be it then that men think themselves something; or that they admire their riches, and care for none in respect of themselves; the Lord cannot bear any arrogancy, 
God c●n not in●●● e the pr●●d. P●o 8.13. ●●n. 4.6. 1. Pet. 5.5.  neither will he leave it unpunished. Seeing then that this is noted here as the principal and most notorious wickedness amongst a great many other wherewith Babylon was stuffed, so also the wrath of God we see is most set on fire by this sin. Now this arrogancy was not without tyranny and cruelty as it ordinarily falls out: and therefore he adds immediately the glory of tyrants. For violences, outrages, and oppressions do follow, when men despise others; neither can it be chosen that a man should abstain from offering violence unto another, unless he put off all persuasion and opinion of himself. Let us pull down our peacocks feathers then, and learn we also to bring under our loftiness to a true and voluntary humility; unless peradventure we had rather be smitten down and humbled to our confusion and destruction.   
Vers. 12. I will make a man more precious than fine gold, even a man above the wedge of Ophir. 
HE here describes in particular the cruel and horrible war which shall be made upon the Babylonians: as also the faithful being instructed by these prophecies, wished (by the spirit of prophesy) for that which was the extremest and most cruel stratagem of war, to wit, that the Medes and Persians might pluck the little children from their mother's breasts to dash them against the stones: the sum is, that Babylon shall not only be destroyed, but also wholly rooted out. For when he saith the life of man shall be more p●●tious than gold, he means, that the enemies shall be so fleshed in shedding of blood, that men shall not escape their hands for any ransom whatsoever. Why so? Because they shall love rather to massacre then to take any ransom.  
Quest. Some may demand whether this discomfiture were so cruel as Isaiah here describes it, for histories witness otherwise: and Daniel himself (who was there present) saith, 
Dan. 6.1.  that the city was taken only, Dan. 5.30. This is the cause why some expositors have been driven to refer every thing which is said here of Babylon to all reprobates: Ans. but therein they have wrested the text, for the Prophet by and by after speaks of the Medes and Persians. Moreover, the threatenings which will orderly follow hereafter touching the Moabites, Tyrians, Egyptians, and other nations, do sufficiently show that this prophesy is properly against the Chaldeans, whom the Prophet placeth in the first rank: not that their destruction was so near at hand as was the destruction of the rest; but because the Church had no greater nor more dangerous enemies than they. And we must observe that Isaiah spoke not this whilst the Monarchy of Nineue flourished, but whatsoever he foretold against the profane nations in the whole course of his ministry, is put all upon one heap as it were. Thus than the order of time was not kept, but the likeness of things was the cause why they have put all these prophecies in one. For whence is it that Isaiah makes no mention of Nineue, seeing he afterward showeth that the Assyrians only were they which molested the jews (with whom the Babylonians were in league) but in regard that he speaks not of the histories of his time till he comes to the three and twenty Chapter, but only prophesieth of the judgements of God which came to pass after his death?  
Now when he declares that Babylon shall be destroyed utterly; it is certain he speaks not of one destruction barely, but under it comprehends the full ruin thereof, which followed long time after the first. For Babylon flourished, yea after the Persians had subdued it, and kept the name and dignity of a thrice renowned city. And howsoever it be true that another city was built, called Ctesiphon, that part of the glory and riches of Babylon might be taken away; yet notwithstanding the commodity of the place, the sumptuous buildings and fortresses of the city, caused that (the dignity royal excepted) she was in nothing inferior to the head city of Persia. Yea, after the death of Alexander the Great, when Seleucia was built near unto it, yet could it not stain the name and reputation of this so ancient a city. From hence then we gather, that the things which are here spoken, can not be restrained to one time. And yet is it not without cause that the Prophet threatens them so sharply, seeing the change of their empire was the beginning of divers calamities which followed thereupon afterwards. 
The change of Babel's Empire, the beginning of future calamities.  So that howsoever all the people were not slain, yet notwithstanding in regard the city was forcibly assailed and taken by a sudden assault, and that by night when all the king's court were drowned in drunkenness; it could not be but the Medes and Persians hewed all those in pieces which they met withal: and therefore we need not doubt but the most valiant of the enemies made many slaughters before they received all the people to their mercy. For will any man doubt but that this proud nation was dishonourably handled by these barbarous conquerors, seeing it was unpossible to subdue them by any other means?  
Now after that Babylon was by little and little brought under, she by and by after changed her king, and after she had been a while under the government of Alexander the Macedonian, 
Alexander the Macedonian. Seleucus. B●bel brought to ruin at last.  she suddenly f●ll into the hands of Seleucus, who endeavoured by all means to abate the greatness of it, till at the last it was brought utterly to ruin. And thus whilst God suffered her to stand, she served as a deformed and shameful spectacle, that the accomplishment of this prophesy might be the more excellent and certain: and therefore our Prophet rightly affirms, that the wrath of God shall not be appeased, until this den of thieves shall be wholly brought to nought. As touching the words, some of the expositors take Enosh (which we have translated man) for a warlike and noble man: and Adam (which we have expounded person) for all handicrafts men. But in as much as the Etymology agrees not well herewith; I do not think the Prophet meant so: I am rather of opinion, that it is a repetition of words, which is common with the Hebrews. Others take the word Ophir, (which I, according to divers expositors, have translated, pure gold) for a precious stone: but we gather from many places of the Scripture, that it signifies very pure and tried gold.   
Vers. 13. Therefore I will shake the heavens, and the earth shall remove out of her place, in the wrath of the Lord of hosts, and in the d●● of his fierce anger. 
THis is an other figure which serves for an amplification. For God cannot repeat this doctrine too often. The reason is, not only to astonish the infidels, but also to bring consolation to the good, who are often times disquieted, when the wicked are at their ease, and have all things at their desire: which David confesseth when he saith; I have cleansed mine heart in vain, and washed mine hands in innocency: Psal. 73.13. These lively images than are for good cause thus painted out before our eyes, to show us plainly the destruction of the wicked. And therefore it is as if Isaiah should say; Were it so that the very heavens had need to be shaken for the bringing down, and the rooting out of infidels; even that should be done. For they think themselves out of all danger, and so deeply rooted in the earth, as if it were impossible to pluck them up: but the Prophet shows that they greatly deceive themselves, because the Lord will rather shake the heaven and the earth also, then that they should not come tumbling down from their greatness, whereunto they are mounted up aloft. Whence it follows, that although the world presents a thousand leaning stocks unto us, as well high as lo●e, yet notwithstanding there shall be no steadfastness in any of them, unless God therewithal be merciful unto us. And if this appears in particular judgements, how much more will it appear in that general judgement, when Christ shall ascend into the judicial throne of his majesty to pronounce sentence of condemnation against all the wicked?   
Vers. 14. And it shall be as a chased do, and as a sheep that no man taketh up: every man shall turn to his own people, and flee each one to his own land. 
He declares that outward succours shall profit the Babylonians nothing at all: and by these similitudes, shows with what fear the soldiers shall be seized. Now Babel did not only strengthen herself with the men of war of her own Country, but she had strangers also under her pay. He saith, they shall all resemble little Fawns or Does, which are very timorous beasts: and to scattered sheep; so as they shall retire neither to their Ensigns nor Garrisons, nor yet keep any order. And when he adds, every one shall flee to his land; it sufficiently appears from thence, that the Prophet speaks not of the inhabitants of Babel, nor of her people; but of strangers which had been called to her succour. For it hath been said heretofore, that the hearts of men are so in the hands of God, that when it pleaseth him they suddenly recover new strength, who were before fearful and amazed: and contrariwise, those who have showed great valour and boldness, lose it all in an instant, and become weak and effeminate.   
Vers. 15. Every one that is found, shall be stricken thorough: and whosoever joineth himself, shall fall by the sword. 
HE here confirms that which he said heretofore; to wit, that none shall escape out of Babylon, and that all those which shall be therein shall perish. Xenophon 
Xenophon.  tells, how by the commandment of Cyrus, 
Cyrus.  all those which were met withal the first night, were put to death: and the next day, all those which had not brought in, or laid down their weapons. But we have already said, that this prophecy hath a further extent; because this first taking was only the beginning of all other calamities, whereunto Babylon was expressly reserved by the Lord, to the end it might be punished the more often. Others expound the second member otherwise then I have translated it: for in as much as Saphah signifieth, To lose, or, To consume; they read, Whosoever shall be lost; and expound this of old men, who by reason of their age, can live no longer: as if he should say; they would not pardon, no not even those who are already worn with age, and upon the brim of their graves, yea when they should have one foot within as it were, and should be ready to yield up the ghost. But because this is a constrained exposition, and that the very same verb signifies, To be joined, I had rather follow jonathan, 
jonathan.  and others, who think the Prophet speaks of the bands and squadrons: as for example, when a City is to be taken, the soldiers join together to beat back the assaults of the enemies. Unless any had rather understand by these words, the confederates and companions which were joined together with the Babylonians, the more to amplify the greatness of this discomfiture.   
Vers. 16. Their children also shall be broken in pieces before their eyes: their houses shall be spoiled, and their wives ravished. 
He paints out an image of more than barbarous cruelty. For behold the uttermost extremity of the enemy's rage; when no age whatsoever shall be spared; when little children are slain, who should rather be defended in regard of their young years. And yet he further amplifies the cruelty, when he saith that this shall be done in the presence of their fathers and mothers. That which follows of the houses which shall be spoiled, and of the women which shall be ravished, tends also to the same end: and this falls out when the enemies having forgotten all humanity, and being inflamed with cruelty, would that those whom they have subdued were utterly rooted out, with their name also.   
Vers. 17. Behold, I will stir up the Medes against them, which shall not regard silver, nor be desirous of gold. 
THe Prophet having prophesied the destruction of the Babylonians, shows therewithal also the authors; or, he rather expresseth, that God shall be the mover of them: and therein also specifies how or by whom this work shall be done: for he saith, that he will stir up the Medes. Certainly he could not conjecture this by any human reason; for there was then no enmity nor dissensions between the Medes and the Babylonians. And although there had been discord; what was the power of the Medes then, to do the Babylonians any harm? Seeing things were not so fitted then that the Medes could make war with the Babylonians, it is very certain that the Prophet was inspired of God in this matter, especially if we consider that he foretold th●se things more than an hundred years before they came to pass. When he adds that they shall not covet gold, nor silver, he excuseth not the Medes of their ravening and avarice, as if they should be so liberal as to despise gold and silver: but he rather meant to say, that this war shall be so cruel & terrible, that nothing shall be seen but a final destruction; for example, because the special drift which the Spaniards aim at now adays when they make war, 
The Spaniard.  is only to spoil and rob, they do more easily spare men's lives, and are not so addicted to shed blood as the Almans or Englishmen be, 
Almans. Englishmen.  who think of nothing but killing their enemies.  
Now let it not seem strange to any man that the Lord who is loving & gracious doth yet notwithstanding serve his turn of so cruel executioners: for he works justly even by the wicked; and yet is not spotted himself with their malice. Wherefore we must not judge of the work of God by the executioners thereof, who are carried away with ambition, covetousness, or cruelty: but we ought to consider therein the just vengeance of God, which the Babylonians had well deserved, because of their wickednesses.   
Vers. 18. With bows also shall they destroy the children, and shall have no compassion upon the fruit of the womb, and their eyes shall not spare the children. 
SOme translate, They shall cut, and think that this is spoken by an excessive manner of speech, as if they should use the children of the Babylonians in stead of arrows, in regard they dashed them against the stones, that they might break them with the greater violence. But I had rather take it more simply, namely, that the cruelty of the Medes shall be so great, that they shall not spare so much as the little children, which notwithstanding are never touched except it be there where they commit exceeding outrages. In a word, that neither old nor young should be spared, as we have said erewhile. But we read not that the Medes used any such cruelty: and Babylon was in good estate, and flourished long time after this discomfiture: and although the seat of the kingdom was carried thence, yet she kept her renown still, for the very day and night before that it was taken, there was no hurt done, except it were to those which bare arms. In the mean while howsoever it was the Prophet's meaning to comprehend other judgements of God also which threatened the Babylonians, and came to pass long time after this first calamity: yet is it not without reason, neither from the purpose that he describes the manners of barbarous nations, that so the jews might the better understand that God had a just recompense ready in his hand to execute upon the babylonish tyranny. No doubt but the faithful also upon the ground of this promise made the imprecation contained in the 137. Psalm, Blessed shall he be that takes thy children and dasheth them against the stones.   
Vers. 19 And Babel the glory of kingdoms, and the beauty and pride of the Chaldeans, shall be as the destruction of God in Sodom and Gomorah. 
ISaiah meant to conclude his prophesy touching the ruin of the Babylonians in a brief manner in this place, although he adds some amplifications to confirm his speech touching the full rooting of them out. For the Prophets speak in such sort of the punishments of the wicked, that they leave them no hope of mercy wherewith they might comfort themselves. But as touching the faithful, although it seems now and then that they should be chastened too severely, yet are they sustained with this assurance, that the Lord will have pity upon them, and will not utterly destroy them. Whence we ought to gather, that we must not always judge according to the outward appearance. For we shall many times think that the children of God are utterly undone, whose salvation notwithstanding is near, yea even in the midst of death itself.  
In Sodom and Gomorah.] 
Sodom and Gomorah.  This example is oft alleged by the Prophets, to the end we might know that howsoever all chastisements be not equal, yet notwithstanding in as much as God is unpartial in his judgements, the memorable example which he showed thereof in the destruction of Sodom appertains to all reprobates: 
Gen. 19.24.  so as those who harden themselves in their sins with the like obstinacy, shall be no less punished than they were. And they distinguish between the punishments of the elect, and reprobates, in such wise, that still God left some seed to the Israelites; but to the wicked none: as we have seen in the first Chapter; 
Chap. 1.9.  If the Lord, saith he, had not left us a seed, we had been as Sodom and as Gomorah. But he pursues the reprobate with all severity: and therefore the Prophets threaten them with the very same ruin which happened to the Sodomites; that is to say, an utter destruction without all hope of recovery.  
He saith it is the overthrow of God; to the end we should not think it came to pass by chance, or by the will of men. For even as the fire fell not upon Sodom & Gomorah from heaven at random; so Babylon also was not destroyed by haphazard, but by the just vengeance of God. Which being always like unto himself, did execute his just judgement against them, and will still do the same against all reprobates even unto the end. Whereas Babylon is called the glory and bright beauty of Kingdoms; 
No glory can withstand Gods almighty power.  this is added for amplifications sake, to teach us, that God cannot be hindered from performing his work by any glory or excellency whatsoever, that he should not utterly root out the wicked. For in regard that this destruction was incredible, therefore so much the more did an excellent example of God's mighty power appear in the confusion of it.   
Vers. 20. It shall not be 
* Or, sit upon.  inhabited for ever, neither shall it be dwelled in from generation to generation: neither shall the Arabian pitch his tents there; neither shall the shepherds make their folds there. 
BY the word To sit, he signifies a firm estate; as if he should say, Never look that Babel shall be restored any more. For all these phrases of speech tend to one and the same end; namely, the Babylonians shall be so destroyed, that their ruin shall be perpetual. This also he further amplifies when he adds, that the destruction shall be so great, that the very Arabians shall disdain to pitch their tents there, and the shepherds their folds. Now we may well say that this place was become wonderful desert, and inhabitable, seeing these vagabonds made no reckoning of it: for this nation of the Arabians in very deed, 
Arabians vagabonds and thieves.  did nothing else but trot up and down, and had no settled abiding. For having left their own Country, because it was barren; and therefore is called the desert Arabia, (for of that we speak) and being given to nourish cattle and to hunting, they frisked it hither & thither, and abode in the midst of the fields; especially in places of best pasture. Thence it came that the Greeks' called them by a name which signifieth dwellers in tents.  
The region of Babylon was wonderful fruitful before this destruction, by reason whereof this change was so much the more terrible, and as it were prodigious, whether in regard that it lost the first fruitfulness, or that all abhorred the sight of it, because of the continual calamities wherewith it was wasted. Certain it is the Prophet declares it shall come to pass, that not only the buildings shall be broken down, but that the land also shall be accursed.   
Vers. 21. But Ziim shall lodge there, and their houses shall be full of Ohim: Ostriches shall dwell there, and the satires shall dance there. 
HE goes on in describing a desert place, and alludes to that he said before; to wit, that Babylon should be unhabited. I cannot well tell how this word Ziim should be translated, in regard the opinions of the expositors are so divers; who agree no more in this, than they do about sundry names of beasts and herbs. The use of these things continued not always, and the jews being ignorant themselves, have not the knowledge of them; although some amongst them are not ashamed to brag of their skill in physic: and yet notwithstanding are ignorant not only of the nature of plants, but of beasts also. Whereas some are of opinion that Ziim, was a wild beast: others, that it should be a bird: and some others a fourfooted beast: herein there is no great difference. For mine own part, I make no question but the Prophet meant in this place to speak either of wild beasts which cannot be tamed, or of birds which make their nests in forests far remote from men. And there will be no inconvenience in it, if we expound that which follows of satires, or Fairies, which the Frenchmen, according to the diversities of regions, in one place call Hobgoblins, Robin good fellows; and Bugbears in an other. For as Satan abuseth men by divers impostures, so also he allots divers names to every one of these.  
It is certain that the word Ziim, is sometimes taken in the Scripture for wicked spirits: for it comes of Ziiah, which signifies dryness or desert: as Limb comes of Aiam, which signifies fear. For in as much as the devil works strange illusions by Fairies and satires, therefore the names thereof are attributed unto him. The Prophet's drift is, to show that there should be such desolation, that the place should not only be forsaken of men, but the evil spirits also should work their illusions there: for by the solitariness of the place they take occasion to terrify those which pass thereby. And look how thieves and enemies show themselves more cruel when they come out of some obscure place or caves: so also the devils seek for the night, darkness, and places far remote from men's sight, to the end they may the more affright them which are fearful and timorous of nature.   
Vers. 22. And Limb shall cry in their palaces, and dragons in their pleasant palaces: and the time thereof is ready to come, and the days thereof shall not be prolonged. 
He sets forth that which hath been touched before, and shows how horrible this change shall be; that it might appear that this shall come to pass from the judgement of God, and not by fortune. He also amplifies it when he saith, that this shall hap not to houses, but to pleasant palaces. The shortness of time whereof he speaks here, may be referred to the first destruction; yet so, as it was requisite that the expectation of the faithful should be held the longer in suspense. I have told you that Babylon was not so quickly overturned; and that the discomfiture made by the Medes, was not so great that the City might therefore be compared to a desert. He saith then, that the destruction thereof shall shortly come; the beginnings whereof were seen soon ofter, for the jews were to content themselves, in regard that this vengeance upon Babylon was not promised them in vain.  
The holy Ghost in like manner is wont to prevent our heat and hastiness, 
A just reproof of our impatiency.  because we would have God execute his judgements out of hand, and should chastise the wicked as soon as we think good. But he only knows the fit season, which yet we are impatient in waiting for, by reason of the boiling of our passions. 
The meditation of God's eternity, the best bridle to curb our impatiency.  But if we could meditate of his everlastingness, we should easily bridle this over great hastiness by patience: but because we have much ado to hold in our importunity, God doth somewhat incline unto us, showing that he will come by and by. And yet let us not judge of the shortness of the time, 
We must not judge of this shortness of time according to our carnal reason.  according to our reason: but let us lift up our hearts to heaven, and despise the days of this life. Above all, let us learn to stoop as soon as we begin to see the judgements of God coming towards us, yea though it be in the least measure: although he defer the execution of them for a long time. The second member is immediately added for a confirmation; to wit, that the days of Babylon shall not be prolonged: as if he should say; The Lord hath appointed a day, so as none shall be able to make truce any longer.    

THE XIIII. CHAPTER.  
Vers. 1. For the Lord will have compassion of jacob, and will yet choose Israel, and cause them to rest in their own land: and the stranger shall join himself unto them; and they shall clean to the house of jacob. 
BEcause the particle Ci, hath divers significations, we may conjoin this verse with the former, thus; But yet the Lord will have pity upon Zion: and so it should show how much the condition of the Church differeth from that which he described before. But I had rather take it for a particle rendering the cause; and that indeed agrees best to this place, as in many other texts: so as the sense shall be this; God shall destroy Babylon, because he shall have compassion of jacob; whom he can neither despise nor reject. Whence we perceive, that the Prophet hath endeavoured hitherto, to assuage the sorrow of this poor people; to the end they might learn to be of good comfort in those their afflictions, which God would at length avenge. Thus Babylon & the Church of God are here set before us as in a glass: Babylon (I say) exalted in her sovereign power, who had so oppressed the poor and desolate Church, that she was utterly past hope (in a manner) that ever she should be restored again. But the Lord tumbling Babylon down from her high seat, therein witnesseth, that he hath care over his people, ●ow abject or contemptible soever they seem to be. 
Note this consolation.  From hence we may gather a sweet consolation, when we see that God thus governs all the world for our salvation. For all things aim to this end, that the elect may be saved; and not overwhelmed by any changes how many soever befall them. Quest. But some will ask, whether mercy and compassion ceased to be in God for a time? Ans. Doubtless it continued in him always: but the people which were so grievously afflicted felt it not. For being forepossessed with the sense of his wrath, they judged of themselves according to the outward appearance, and were not able to apprehend his mercy. And yet was the Lord ever like himself notwithstanding, & never left his merciful nature. 
We must distinguish between faith's apprehension, and experience.  Thus than we must distinguish between the understanding or knowledge of faith, and experience: for whilst the signs of God's indignation appear on all sides, in regard that (according to the judgement of the fl●sh) we think he is angry; so his grace is hidden from us: yet faith notwithstanding lifts up our hearts above all darkness, to the end we may behold God in heaven, who is favourable towards us.  
He will yet choose Israel] (saith he. 
God's election etern●ll. ) The election of God is eternal: for he chooseth us not, as if he thought not on it before: and even as we were chosen before the foundations of the world, so doth he never repent himself of the same his election, Ephes. 1.4. Rom. 11.29. But when the Lord corrects his children, this hath in it some appearance of rejection, as we may gather from the ordinary complaints of the faithful: 
Psal 7.4.1  Lord why hast thou put us away for ever? Why is thy wrath kindled against the sheep of thy pasture? Psal. 74.1. For we apprehend the election or rejection of God according to our infirmity, 
We often measure God's affection towards us by his outward work. Our vocation a confirmation of our election. How God is said to elect, and reject us.  and measure his affection towards us by the outward work, (I speak of that knowledge which proceeds from experience, which is corrected by the light of faith.) And therefore when the Lord calls us, that is to say, when he confirms his election, it is said he chooseth us; and contrariwise that he rejects us, when he shows us any evident sign of his indignation. See then how we are to understand this verse, to wit, that although the Lord should so sharply correct his people as if he meant to cast them off, yet notwithstanding he will show in the end by the effects, and will give them to know that he hath elected them, when he shall give sufficient testimony thereof, and shall take compassion upon them.  
Now we may easily collect that which I said erewhile, to wit, that there is great difference between the chastisements which the faithful endure, 
Great difference between the chastisements of the elect, and those wherewith the reprobate are visited. Note.  and those wherewith the reprobates are visited. For the faithful bethink themselves forthwith of their election, whereby they take heart of grace: but the unbelievers see nothing but thick darkness, bottomless gulfs, and fearful confusion on all sides. As soon then as the Lord corrects us, let us by and by call to mind this difference, to the end we may confirm our hearts in the hope of an happy issue.  
When he speaks of their return into their own land, he therein sets before them a sign of grace and reconciliation: for the land of Canaan was a pledge of adoption to the children of Abraham. 
The land of Canaan a pledge of adoption to Abraham's posterity.   
And the stranger shall join himself with them.] He prophesieth of the calling of the Gentiles, as if he should have said, The Lord will not only put them into the possession of the land of Canaan, but will also enrich them with a great increase: 
A prophesy touching the calling of the Gentiles.  for he will join the Gentiles with them, that of two peoples there may be made but one only body. This benefit than is not to be referred to a few days, but appertains to the whole Church, which God promiseth to set at rest in a sure place. For the Prophet speaks not only of the Church of that time, but of that also which should be before, and under the kingdom of Christ, otherwise this addition should be improper.   
Vers. 2. And the people shall receive them and bring them to their own place, and the house of Israel shall possess them in the land of the Lord for servants and handmaids, and they shall take them prisoners whose captives they were, and have rule over their oppressors. 
HE shows that the strangers shall willingly accompany the jews, and that in such sort, that they shall not refuse to become their servants. We have seen the proof of this when the people came out of Babylon, Ezra 1.6. but this was only a small taste of those things which were done by jesus Christ, to whom all this must be referred. For the Lord in deed inclined the hearts of the nations which hated his people deadly, to be loving to them whom he meant to restore to their country and liberty by their means: but so far was it off that many nations helped the jews after their return from Babylon, that contrariwise the neighbours through envy conspired one with another to molest them. Ezra 4.4. For they were not only bend against them to drive them out of the land of Canaan, but also to root them from off the earth. These things than were accomplished under the kingdom of Christ, to whom all power is given not only in earth, but in heaven also, Math. 28.18. who by his Gospel hath united the Gentiles with the jews, which before were strangers, Ephes. 2.14. to the end they might not only help the jews to take possession of their inheritance, but also to bring them under so, as to bear the yoke quietly and willingly.  
And hereunto appertains that which he adds of servants and handmaids: 
Exod. 4.22.  for seeing the jews are the first borne in the house of God, we which are joined unto them seem to have been assembled as it were under their hand, because they were before us, 
The jews might hold the honour of the first born still in the house of God if their own ingratitude deprived them not of it.  and obtained the first place before all other nations: which honour they might hold even at this day, if by their own frowardness and ingratitude they deprived not themselves of such a dignity; and yet their unthankfulness did not let the Lord to effect that which he here promiseth. For the Apostles who were jews, subdued strange nations by the word of God; yea even those which in times past held them prisoners, and to whom they paid tribute, to wit, the Assyrians, Chaldeans, Persians, and at last the Roman Empire, so as all the Gentiles might justly be called their heritage, although they would not reign over them, 
The Apostles meant not to reign by their conquest, but to win men to God.  but win them to God, that so together they might acknowledge one Lord and Prince. This than ought to be referred to the yoke & government of Christ whereunto the jews subdued the Gentiles, and not to a worldly kingdom and rule, as the jews falsely imagine.   

Vers. 3. And in that day shall the Lord give thee rest from thy sorrow, and from thy fear, and from the sore bondage wherein thou didst serve.  
4. Then shalt thou take up this proverb against the king of Babel, and say, How hath the oppressor ceased? and the gold-thirty Babel rested?  
He adds a confirmation to the former promises: 
God will pr●u● the steadfastness of our faith in promising us salvation, and in the mean while withholding from us all hope of obtaining the same.  and thus God useth to provide for our weakness, because it is very hard for us to give credit to his word; but especially then when things are troubled. And yet the Lord will this way prove the steadfastness of our faith, when he ceaseth not to promise us salvation, and yet all hope thereof shall be quite and clean cut off from us. He confirms this with many words, that so casting off all doubt, we should not cease to rest our selves upon his gracious free promises, how desperate so ever things seem to be. And herewithal also he exhorts the jews to acknowledge, and never to forget so excellent and memorable a work of God. Now of set purpose he makes express mention of the yoke and bondage; thereby to teach the jews, that the Lord would take away all these impediments when it pleased him; and that nothing should let him to deliver his people, as soon as he saw occasion. 
We are in these times to apply this doctrine to our uses.  Let us apply this doctrine to our use now, even in this miserable servitude and vile bondage of Antichrist, under whom poor Christians are holden. For albeit they be environed and enclosed on all sides in his nets and snares, yet have they God for their deliverer, who will easily overcome all manner of difficulties and impediments. And this may also be referred to all vexations, miseries, and troubles.  
Moreover, by the word proverb, or, parable, (for amongst the Hebrews it signifies grave sentences, high & worthy of note) he shows that this destruction of Babylon shall be so great, that men shall make a proverb of it: which they are wont to do in great and wonderful things. This word how, is an interrogation proceeding from a taunting manner of astonishment: for it was incredible that Babylon (furnished with such abundance of riches and strength) could be overthrown, and fall into the hands of her enemies. He justly mocks then at their vain and foolish confidence, in regard that being puffed up with their intolerable pride, they thought themselves invincible and out of all danger. But it seems contrary to the modesty of the faithful, to mock at the misery of others: a man would think they should rather have compassion on them. 
To scorn the wicked is not against modesty, when our zeal is ordered therein according to the equity of God's judgements. Psal. 2.4.  But this is not against modesty, when our zeal is ordered according to the equity of God's judgement: for by human affection, we may bewail the misery of those who perish through their own folly; and yet therewithal despise their pride and fury. And even as the Lord exalts himself against them, scorning their beastliness; so also he doth in this place command us (which love and desi●e his glory) to contemn them not after a proud and insulting manner, but as magnifying and extolling his goodness and power. By this example than it is lawful for us to scoff at God's enemies, when they are overthrown and abased: as at Antichrist, whose power we daily see to decay by little and little.  
The word Madhevah, which is put in the end of the verse, may be translated gilt, or of gold: but because this word is conjoined with tyrant, or exactor, it is very like the Prophet speaks of the covetousness and insatiable desire of gold, which the Babylonians thirsted after. For it often comes to pass, that how much the more, great Empires, Commonwealths, and nations have of riches, so much the more do they burn with lust of increasing and having.   

Vers. 5. The Lord hath broken the rod of the wicked, and the sceptre of the rulers,  
6. Which smote the people in anger with a continual plague, and ruled the Nations in wrath: if any were persecuted, he did not let.  
HE now answers to the former interrogation, and would not that the faithful should any way doubt of the event thereof, but rather that they should stand astonished at such admirable works of God. For the interrogation served to awaken up their minde● to the greater attention. It is as much then as if he should have said; It came not to pass by chance, or by any blind passion of fortune, that you were not still oppressed under a continual bondage, but you are wholly to attribute it to the providence of God, who broke so sore a yoke of servitude from off your necks. Now the wicked are at their wits end when they see such works, and stand amazed because they see not the reason of them: but the faithful know that this aught to be attributed unto God. Let us learn then to admire the works of the Lord, and let us be stricken with such an astonishment, that we may acknowledge him to be the author of them: and let us not in any wise pass lightly over the least of them; 
God's wor●● ought diligently to be observed, but especially in the redemption of his Church.  but especially then when he manif●sts his power in the redemption of his Church; when by his admirable strength, he redeems any one of us: from under the servitude of the devil, the tyranny of Antichrist, and from eternal death. For these are no common works; and therefore we may not in any sort attribute the same to the power of man, or to any other causes whatsoever. He joins the sceptre of the rulers, to the staff of the wicked; showing by this repetition, that an unjust tyranny cannot be established by a power imperial in any sort whatsoever. Then by and by after, he more clearly shows, that the Monarchy of the Babylonians shall be abolished, because it was unjust and tyrannical; and saith, that the people were smitten with an incurable wound, and extremely afflicted, because they overflowed in all excessive dissolutions. By this we are admonished, that howsoever God may seem to wink at the tyranny of the wicked for a time, yet that he will spare them never the more for all that in the latter end, for they shall be destroyed even as we know Babylon was, because the Lord is just, and continues always like himself.   

Vers. 7. The whole world is at rest and is quiet: they sing for joy.  
8. Also the fir trees rejoiced of thee, and the cedars of Lebanon, saying, since thou art laid down, no hewer came up against us.  
Here he shows how Tyrants are hateful to all the world, 
Tyrant's hateful to all the world.  for they are no sooner dead or destroyed, but all leap for joy, showing what affection they carried towards them, which for fear before they dissembled. Then shall you see men utter forth their discontentments and hatreds: and not men only discover their joy, but even the dumb creatures also, as the Prophet adds afterwards, speaking of the fir trees, and cedars, by way of amplification; for as all things are overturned and perverted by tyranny, so also it being abolished, it seems all things are put into their perfect estate again.  
Now to the end the speech might have the greater vehemency, he adds a figure called Prosopopeia, by which he brings in trees speaking and rejoicing, that they shall stand quietly now this tyrant is dead. So than the Prophets drift is to show that the heavenly judge can not endure tyrants always to usurp, 
God will not always suffer Tyrants to usurp.  whom all the world detests & hates. Whence we may gather, that albeit men be silent, and dare not open their lips whilst tyrants bear sway, yet the Lord notwithstanding hears their secret groans and complaints. Let us not wonder then if tyrants be cut off by such admirable means; for it is necessary that God who is privy to all the outrages which they commit, should favour and assist the innocent.   
Vers. 9 Hell beneath is moved for thee to meet thee at thy coming, raising up the dead for thee, even all the princes of the earth, and hath raised from their thrones all the kings of the nations. 
EVen as before he attributed gladness to Trees, so now also by the same manner of speaking he attributes speech to the dead. For he brings them as it were out of their graves, to the end they should deride the pride of this tyrant; and all the words following are nothing else in a manner but most pleasant taunts and flouts. For when great kings approach near a place, people tremble; they go before and receive them with great pomp and preparations: so Isaiah feigns that the dead shall go before this tyrant, who after his death shall descend into his sepulchre, that they may do him homage, but yet such as to him appertaineth. Which is as much as if he should say, His death shall not only be acceptable to the living, but to the dead also, so as they shall receive him honourably according to his deserts.   
Vers. 10. All they shall cry and say unto thee, Art thou become weak also as we? Art thou become like us? 
BEhold what taunts the dead shall utter against this tyrant, when he shall be in their company; as if they asked a reason of him, why he also is dead as well as others. And therefore the Prophet being astonished with the novelty of such a thing, brings in the dead inquiring thereof with admiration, as of a thing utterly incredible. For tyrants are so blinded with their greatness, that they think themselves no mortal creatures, but make themselves half gods, and worship themselves. For this cause it is well enough perceived after their death, that their condition differed in nothing from other men; howsoever they thought themselves exempted out of their rank.  
According to this sense, the dead reproach him with a wonderful nipping derision, in saying, that he is made like unto them: because death only gives us to know (as the satyrike Poet speaks) how weak a thing the body of man is. David also speaking of Princes, 
See Chap. 5. vers. 9 sect. 2.  and of their dignity, saith thus; I have said you are Gods: yet must you die like men, and fall like one of the people: Psal. 82.6, 7. For the bodies of Princes must needs be eaten and consumed with worms at the last; although sumptuous and glorious sepulchers be prepared for such kind of persons.   
Vers. 11. Thy pomp is brought down to the grave, and the sound of thy viols: the worm is spread under thee, and the worms cover thee. 
HE mentions the royal pomp, to the end one might more diligently note this mutation, when they should compare the former things with the latter: and thus shows that nothing could let this tyrant from being brought into a like estate with others. Under the instruments of music, he comprehends all pleasures and voluptuousness, wherein Kings are wont to take delight: because by the sweet harmony thereof, they not only forget death, but also by these mixed sounds, all cares are driven away; so as their minds are somewhat intoxicate therewith.  
In the second part of the verse, the dead do pleasantly say unto him; Thou hast a bed fit for thee. For in stead of tapestry, or a soft pillow, thou hast moths; and for a sumptuous coverlet, thou hast worms. To be short, we have here a lively image of men's foolish confidence, who being besotted with the present prosperity and peaceable estate of their affairs, rejoice and cheer up themselves. This doctrine ought to be diligently observed: for howsoever men know well enough what their condition is, and have death still before their eyes; yet are they so dulled with ambition, and tickled with pleasures, yea bewitched with vain glory, that they utterly forget themselves.   
Vers. 12. How art thou fallen from heaven, O Lucifer son of the morning! and cut down to the ground, 
* Or, which weaknedst men.  which didst cast lots upon the nations? 
ISaiah continues the matter which he began before in the person of the dead; and concludes, that this tyrant differs in nothing from others, although by all his flatteries he endeavoured to persuade himself that he was some god. He useth an elegant similitude in comparing him to the star of the morning; calling him the son of the twilight, and that because of his excellency and glory, which made him shine far above all others. Whereas some have expounded this place of Satan, they have done it ignorantly: for the scope of the text doth sufficiently show, that it should be understood of the King of Babylon. But when men snatch up places of Scripture at random, and consider not the coherence of the text, we need not marvel if we often meet with so many errors. And yet was it a more absurd blockishness, when they made Lucifer the prince of devils; making folks believe, that the Prophet gave him this name. But for as much as such inventions have no colour at all; let us leave them for fables as we found them.  
The expositors have been deceived in the second member of the verse, in translating the Hebrew particle in the passive signification, saying, Thou art weakened; seeing it is in the active signification. Notwithstanding, because the verb whence it is derived, signifies to cast the lot; and that the particle Sur, is joined therewith, this sense agrees well, that this tyrant divided all regions by lot, as the Lord and Master of them, and drew them to himself, as if they had appertained to his succession. And yet I reject not the other exposition; namely, that he weakened the people.   
Vers. 13. Yet thou saidst in thine heart, I will ascend into heaven, and exalt my throne above besides the stars of God: I will sit also upon the mount of the 
* Or, covenant.  Congregation of God 
* Or, in the sides of the north. This phrase To say, expounded. . 
THis must be joined to that which went before. To say, in this place is taken to resolve in himself; according to the Hebrew phrase. For he derides the pride of the Babylonian, who resting upon his greatness, durst be so bold as to promise himself continual happiness; even as if it had been in his power to bring the events of things to pass at his pleasure. Wherein we have a fair looking glass to behold the foolish pride wherewithal the wicked are puffed up; which also sometimes they are not ashamed to vomit forth. Neither must we here consider the person of one tyrant only, but the damnable fury of all the wicked, which make their conclusions in secret, no otherwise then if they were able to dispose of all things according to their own fantasy. Whose plots S. james describes in lively colours; We will go into such a City, say they, we will buy, and sell, and get gain: and yet in the mean while, they know not what shall come to pass to morrow: jam. 4.13. They never think they are under God's hand; but have this sottish conceit, that they will do all things by their own strength. I grant that this brag, I will ascend into heaven, and that which follows also, is so absurd, as it seems impossible how it could come out of the mouth of a mortal man: but in regard it was not the Prophet's meaning to set down the speeches of Nabuchadnezzar, word for word, let it suffice us to consider the thing itself. For to speak the truth, whosoever he be that attributes more unto himself then the condition of men can bear, he exalts himself against God, as the Giants did, of whom the proverb speaks: whence it follows, that all their devices shall come to confusion. But especially he, who passing beyond the bounds of his calling, provokes the Lord against him by his boldness. And therefore let every one of us content himself with his estate, and not desire to be mounting up aloft: but let us rather continue in that degree wherein God hath placed us. Indeed if God reach out his hand unto any, and lift him higher, he may go further: but he ought to usurp nothing to himself, nor to climb up thereunto of his own head. And concerning those who are exalted unto high degree and dignity, they ought to carry themselves humbly and modestly; not feignedly, but with such meekness of spirit, as if they were not exalted at all.  
Besides, we may sufficiently see wherefore the Prophet accuseth this tyrant of Babylon particularly of such outrage, and also what the scope is to which these figurative speeches do aim, the rather by those that follow, to wit, that he desired to mount into the mountain of the testimony, and by such pride to make himself equal with God. For howsoever he made these discourses after the ordinary manner of men, that he was able to conquer the jews, yet because he despised the help of God, under which they shrouded themselves, as he had often heard tell, it was as much as if he had conspired to overthrow the heavens. Now in stead of the mount of Zion, he puts the sides of the north, which description is also contained in the 48. Psalm. The mountain of Zion in the sides of the north, is the city of the great King. He called it before the mountain of the testimony, which title is drawn from the verb jaad, which signifies, to unite, to agree, and make peace. And therefore Moed signifies peace, covenant, and day prefixed. Lastly, it may be referred to time, place, and persons. But I had rather take it here for covenant, or agreement. For the Lord speaking of the Tabernacle of the covenant in Exodus, saith, I will there make appointment with you. Exod. 25.21.22.29.42. We must not think then that he speaks here of an assembly of men, as when the profane meet in fairs or in their feast days: but that the Lord meant there to show a sign of his presence, and to ratify his covenant; which we ought diligently to observe, because this condemns the sacrilege of this wicked king, who rather fought against the very heavens, then against an earthly place.   
Vers. 14. I will ascend above the height of the clouds, and will be like the most high. 
A Man would marvel that the Prophet doth thus accuse the king of Babylon, as if he would be checkmate with God, seeing that (as we have said) such a thought could not once enter into any man's heart, but that he must needs quake and tremble for fear. For even as there is in us some seed of religion by nature, so also are we constrained in despite of our teeth to bear some reverence to this divinity, which we think to be the most excellent above all things. And there is no man so senseless that would imagine to cast God out of his throne, because we are all taught by nature rather to honour and worship God. And therefore howsoever the heathens knew him not, yet notwithstanding they worshipped their Idols. Thus we may imagine, it was not likely that the king of Babylon meant to drive God our of heaven, and to reign there himself. Yet doth not the Prophet accuse him without cause: for although the ungodly resolve not to reign in God's stead, yet notwithstanding they fight against him when they exalt themselves more than they ought; hereby attributing that to themselves which is proper unto him: which is as much in effect, as if they meant to pluck him out of his seat. And what did satan else when he deceived the first man? You (saith he) shall be as gods. Gen. 3.5. Therefore all such as dare attribute more to themselves then God permits, do lift up themselves no otherwise then if they meant to proclaim open war against him; for where pride gets the mastery, 
Where pride gets the mastery, there the contempt of God must needs follow.  there of necessity must be the contempt of God.  
And thus also we may note that which we have touched before, to wit, that this tyrant bend himself of set purpose against God as it were in rushing himself against the Church which is his holy heritage. Seeing then that he violated the heavenly Sanctuary, this ought not to seem any excessive manner of speech unto us. Now from hence we observe a doctrine full of consolation: for we are taught that the wicked do arm themselves even against God, 
The wicked arm themselves against God, is often as they set themselves against his Church.  as oft as they set themselves against his Church. This king here is not accused for lifting himself above the Angels, but for endeavouring to overwhelm the Church of God. Now the service of God at this day is not shut up in any certain place, but is spread throughout the whole world. In what part soever then the name of God is called upon, if there any tyrant do purpose or practise the destruction of the faithful, let us know that such a one sets not himself so much against men, as against God, who will not long endure the proud so to make war upon him. We shall find the like example hereafter in Senacherib, of whom the Prophet saith, that in threatening and offering violence to Zion, 
Chap. 36.18.19.20. & 37.4.6.17.  he did it to God himself. Let us therefore be assured that we are so under the protection of God, that whosoever doth us wrong, shall have God for his enemy. He that hurts you (saith the Lord) hurts the apple of mine eye. 
He that wrongs any member of Christ, may assure himself to have God for his enemy.  Zach. 2.8. He also testifieth that he dwells in the midst of the Church, Psal. 46.5. so as none can assail it but he must bear the first brunt. He will then surely take vengeance of all the wrongs which the Church endures, although he suffer it to be afflicted for a time.   
Vers. 15. But thou shalt be brought down to the grave, to the sides of the pit. 
HE hath heretofore showed, how it was the King of Babel that enterprised to set his seat above the clouds. And now he opposeth an event quite contrary; to wit, the sides of the pit, or cave, that is to say, some corner of the sepulchre into which he should be cast. For he said before, that this tyrant would ascend above the mountain of Zion in the sides of the north, because the place on this side was high above the rest. Now he takes this word sides in a contrary sense, as if he should say, that he shall be put in the most contemptible place of the pit or sepulchre, even as when a man thrusts one into some dark or by-corner. For if so be a sepulchre be large and spacious, they desire to lay the honourablest parsonage in the midst of it: but he saith, that this fellow shall be cast into some hole, or into the sides that shall be left empty. See how the Lord scorns the pride of the wicked from an high, so as when they shall have devoured all by their covetousness, and pierced the clouds & the heavens with their pride, yet will he expose them to derision at the length, having overturned all their enterprises even in less than the twinkling of an eye.   
Vers. 16. They that see thee shall look upon thee and consider thee, saying, Is this the man that made the earth to tremble, and that did shake the kingdoms? 
THe Prophet scorns this wicked king again in the person of the dead, and yet this may also be understood of the living: but it is better to refer this whole speech to the dead; unless we had rather understand it of the sepulchre, which is almost all one in effect. Now we are wont to stretch forth our neck, and to stand upon the tiptoe when any admirable or rare thing is presented to our view. So in regard it was a thing almost incredible that this king furnished with so great power should be dead, the Prophet saith, that all have cast their eyes upon him to behold him diligently, as if they could hardly believe that to be true which they saw evidently before them. They ask in the first place whether it be possible that he which made the world to tremble with his look only, could be so suddenly & easily brought low. Next, the Prophet shows how all his wicked desires and enterprises are overthrown; as also that tyrants with their cruelty are like to clouds, which pour down water or hail on a sudden as though they meant to destroy the whole world, but they are scattered and gone in an instant. And this similitude that same good old father Athanasius used, 
See Martin Luther upon the Psalm ●f degrees. fol. 33.  when some threatened him with the fury of julian. Now the Prophet shows that this change came from the hand of God, who by his only will can overthrow the whole world.   
Vers. 17. He made the world as a wilderness, and destroyed the Cities thereof, and opened not the house of his prisoners. 
IN this verse he expresseth the cruelty and in humanity of this Tyrant; namely, that he brought the world to a wilderness, razed the Cities, delivered not his prisoners. Those who have obtained victory, have been accustomed sometimes to release their prisoners, that they might win their hearts by gentleness: 
Tyrants had rather be feared then loved.  but Tyrants had rather be feared then loved: because they persuade themselves, that the only safe way to reign, is to make themselves feared of all, through a brutish cruelty. We need not wonder then at their so miserable and woeful an end: for it cannot be but God must render them like for like; after he hath corrected his Church by their cruelty, showing no more mercy to them, than they did to others. Thus than he shows how miserable Tyrants are, in regard they have both God and men their enemies.   

Vers. 18. All the Kings of the Nations, even they all sleep in glory, every one in his own house.  
19 But thou art cast out of the grave like an abominable branch: like the raiment of those that are slain, and thrust thorough with a sword, which go down to the stones of the pit, as a carcase trodden under feet.  
He opposeth the King of Babylon against other Kings; to show that he shall be more wretched after his death, than they all. And thus he amplifies the judgement of God (who should execute vengeance upon the cruelties done to his Church) by comparison. This place is the cause why I dare not restrain that which Isaiah speaks here of the King of Babylon, to the only person of Nebuchadnezzer: because we find not by histories, that he was deprived of burial. Although the jews tell, how Euil-merodath commanded he should be taken out of his sepulchre, because the great Lords of his kingdom durst not do him homage, till they were certain of the death of his father. But S. Jerome, howsoever he be credulous enough in other things, yet holds this as a fable. He speaks not then of one man particularly, 
2. Thes. 2.  but of the whole Kingdom: even as when the Scripture speaks of Antichrist, it comprehends the estate of all the Popes. And therefore he scorns the pride of all Tyrants, under the person of one, testifying what their issue shall be; to wit, that they shall fall into such misery, that not so much as a small handful of dust shall be given them for their burial: howsoever in times past they were like insatiable gulfs, whom all the wealth in the world was not able to satisfy. Those which have scarce one foot of land, have notwithstanding the honour of burial; and this was esteemed sacred and inviolable above all things among the patriarchs: for it was a great dishonour to be deprived of this privilege. Yet he shows that the Kings of Babylon should receive such an opprobie, that being cast out of the sepulchre of their fathers, they should be a spectacle of disdain unto all. Quest. But some may ask, whether it were so great a matter in God's sight, to be buried with a man's predecessors, that it should be esteemed as a punishment and curse to be deprived of it? I answer, Ans. he speaks not of the sepulchre here, as of a thing necessary to salvation: and yet that it was reputed a great shame for this Tyrant to want burial.  
First of all than let us consider why burial was so esteemed among all Nations. Doubtless this came from the patriarchs, whose bodies the Lord commanded to be buried, in hope of the last resurrection. The carcases of beasts are cast out, 
The reason why we are buried, and beasts are not.  because they are ordained to none other end but to turn to rottenness: but our bodies are covered with earth, that being laid up therein, they may wait for the last day; at which time they shall be raised up to enjoy the soul in an eternal and blessed life.  
Whereas divers superstitions are crept in touching the burial of the dead, it is certain that Satan hath brought this to pass by his subtlety; who is wont to corrupt and pervent all things, which yet in their own nature are good and profitable: for he hath forged infinite ways whereby to bewitch men. But concerning the jews, we are not to marvel if they had many ceremonies in this behalf, neither ought we to condemn them for it: for they had not so clear and manifest a revelation of the resurrection, because Christ was not yet revealed. But the matter is far otherwise now, seeing we behold our resurrection in jesus Christ apparently, and the vail being taken away, we now see the promises as in the sunshine, which were obscure to the jews. If at this day than any would bring in and revive the ancient ceremonies; such a one should suppress the light, and do great wrong unto jesus Christ: for, they endeavour to put a vail before him, who hath discovered himself unto us with open face. Notwithstanding it is not unprofitable to regard the interring of the corpse, 
Burial of the dead aught to be retained, but superstitious customs therein to be rejected. The cause why some are left unburied.  because it is a witness of the last resurrection, which we yet wait for. But we ought utterly to reject all such superstitions, and pomp of funerals; which indeed every faithful man should abhor.  
But if any be left unburied, we must consider the cause. For many Prophets, Martyrs, and holy personages have been deprived of burial. We hear how the Church complains, that the bodies of God's servants were cast out to the beasts and birds, and that there was none to bury them: Psal. 79.2. And we daily behold how they burn, drown, and hang the servants of jesus Christ, whose death notwithstanding is precious and blessed in God's sight. 
Psal. 116.15  For even as the Cross of our Lord was blessed; so also the gibbets, bands, chains and deaths which his members endure do partake of this blessing, yea, and that in such wise, that they far surmount the felicity, decking-maiestie, and pomp of all the kings of the earth: so as according to S. Paul's example, they may boldly glory in these afflictions. Rom. 5.3. 2. Cor. 12.9. Gal. 6.14. Moreover, albeit we can see nothing but a sign of God's wrath upon those whom he deprives of burial, yet must we have our recourse to the former, and such sentences.  

jere. 22.19.  Now as jeremiah threatened joachim that he should be buried as an ass, because he deserved rather to be laid with the brute beasts then with men, who after death are separated from the condition of beasts by means of burial: even so, in as much as this Babylonian had exalted himself above all, it was good reason he should be dejected beneath all, so as his body might remain without burial. Isaiah then foretells that this tyrant shall not be buried in his house, that is to say, in the Sepulchre of his ancestors and predecessors: for we must not think that the Sepulchers were within the houses. The similitudes which are conjoined do further express the just ignominy of this tyrant: for, as hurtful and unprofitable trees are plucked up by the roots, so he shows that the king of Babylon was not worthy to remain among men. Afterward, he compares him to the garments of the slain, because those which die in battle are not buried according to the accustomed manner, but as bloody and stinking carrions trodden under feet are tumbled into the pit clothes and all, lest they should infect the air with their smell. Neither will any man offer to touch clothes defiled with blood and mire, for fear of drawing some infection from them. Now we can not affirm that this happened to the kings of Babylon, yet no question but it was fulfilled, neither ought we to doubt any thing at all of it.   
Vers. 20. Thou shalt not be joined with them in the grave, because thou hast destroyed thine own land, and slain thine own people: the seed of the wicked shall not be renowned for ever. 
NOw he shows the reason why the king of Babylon is unworthy of burial, to wit, because he which had destroyed his own land, was neither worthy to be received into it, nor covered therewith. For even as the earth sustains us whilst we live, so also doth it cover us being dead, and keeps us in her bowels unto the coming of jesus Christ. It is then a just punishment of cruelty when she refuseth to receive those into her bosom that have offered her violence, and defiled her. He yet adds a more fearful threat, to wit, that God will pour out the remainder of his plagues upon the successors. Yet when he saith, The seed of the wicked shall not be renowned for ever, we may expound this member two ways, either that the race of the wicked shall not long endure, or that it shall be utterly put out. The diversity of the interpretation consists in the word always, for it is either referred to the time past, or to come. To the time passed thus, Although the seed of the wicked have borne sway for a while, yet the memory thereof is vanished and gone in the end. In the time to come, thus, God will so blot out the race of the wicked, that there shall be no more mention of them. Now it is usual with the Lord to curse the seed of the wicked; 
Psal. 112.6. Prou. 10.7. Psal. 34.16.  as on the contrary he blesseth the offspring of the faithful. And even as the memory of the just endures for ever, so also doth it follow of necessity that the remembrance of the wicked should be utterly extinct and abolished. Now howsoever we see not these things fulfilled with our bodily eyes, yet have we ample and pregnant testimonies for it, whereby the truth of the doctrine is sufficiently confirmed unto us.  
But we are now to observe the reason of this vengeance, to wit, the Lord will hereby punish the pride of reprobates who will needs advance their names, and leave a perpetual renown thereof behind them: and hereunto tend all the counsels, enterprises, and endeavours of profane men. Contrariwise, the Lord blots out their name and memory, which yet seemed to be engraven in everlasting monuments. Thus it comes to pass that they are not only exposed to contempt, but every one detests and abhors them. Which in conclusion befalls all tyrants, for howsoever they be flattered and applauded of all whilst they live, 
Tyrants flattered of all whilst they live, but being dead, they are detested of all.  yet are they and all their posterity held in vile estimation when they are dead and gone. And thus it appears they are detestable to God, Angels, and men.   
Vers. 21. Prepare a slaughter for his children, for the iniquity of their fathers: let them not rise up nor possess the land, nor fill the face of the world with 
* Or, Cities.  enemies. 
Here Isaiah prophesieth against the king of Babylon in plainer terms than heretofore. Now we must remember what I have said already, to wit, that hitherunto he hath not spoken of one particular man only, but of the whole kingdom: and now he also takes away the ambiguity of this manner of speech. Whereas the old translation hath it, Prepare his sons to the slaughter, it comes not near enough, to the right sense, for the letter Lamed being put before the word sons, shows it should be translated, Prepare a slaughter for his sons. Now let us see to whom this speech is directed, for we must of necessity understand that he here covertly speaks to certain officers, sergeants, or executioners, whom God commands to prepare themselves for the execution of his judgement. And who are they? partly the Medes and Persians, as also others, by whom Babylon was razed to the foundation. It was not utterly destroyed when the Persians took it (as we have said before.) Thus than he speaks to those whom God had ordained in his scret counsel to destroy Babylon. This phrase of speech hath greater vehemency in it then if he had barely said, The slaughter is prepared: for he shows that God not only disposeth of that which the wicked are to do, but that he also hath executioners at his commandment, to avenge himself upon their iniquities.  
Object. Whereas he by and by adds, that the iniquity of the fathers shall be punished by means hereof: it may at the first seem over severe, to couple the children with the fathers, as touching the punishment which the fathers have deserved, and aught to bear. And yet seems it to be more hard, that the punishment due to the fathers should be extended to the children, and their children's children. But this absurdity may easily be avoided, 
Ans. Exod. 20 5. & 34 7. Deut. 5.9. jer. 32.18. Ezek. 18.20.  if we interpret the Hebrew word Aon. Misery: because it signifies as well the punishment of the sin, as the sin itself. But because such sentences are found in many places of the Scripture; to wit, that God will visit the iniquity of the fathers upon the children: we need seek no such evasion. Neither doth the place in Ezechiel; The son shall not bear the iniquity of his father: Ezech. 18.20. cross this. For God punisheth not the innocent: neither must we so understand this place, as if the punishment due to the ancestors, were conveyed over by God unto the children, altogether guiltless: for the fault of the children is forthwith coupled therewithal.  
But leaving now to speak of that universal curse of all mankind, whereunto all of us are subject from our mother's wombs; let us take an example from some wicked one; whom when God rejects with his whole race, truly we have no cause at all to complain of it. For his blessing is free: and it is not lawful for us to compel him to bestow it equally upon all: because he may dispose of his grace according to his own good pleasure; and it is the duty of every of us apart, to acknowledge, that whatsoever good thing we have received, it is none of our own properly nor naturally, but comes unto us from elsewhere; namely, from God's free libealirty. If so be then that he reject any, must it not also needs follow, that his seed should be accursed? For what can remain in those which are destitute of his grace, but a mass of impiety? And if they deserve eternal death, much more are they worthy of temporal punishments: for he who expects the cutting off of his head, ought much more to judge himself worthy of the prison and stripes. We must observe this point diligently. For I hold the solution of those but childish, who think the Lord punisheth the children of the wicked with temporal punishments, because of the iniquities of their fathers: thinking it not unbeseeming for the Lord to correct those that are innocent. Now we know he never punisheth such as have not deserved it: beside, he is naturally inclined to mercy. But how should he spare the wicked, if he should exercise his wrath against the guiltless? This than must be held as a thing resolved; to wit, that all such as are destitute of God's grace, are subject to the judgement of eternal death. Whence it follows, that the children of reprobates, whom the curse of God pursues, are subject to the same condemnation with their fathers. And therefore Isaiah speaks not of innocent children, but of the lost and desperate; which, it may be, have surpassed their fathers in wickedness: and therefore are justly coupled with them, and adjudged to the same punishments with them; because they have walked in their steps. But some may say, that then they bear their own punishment; and not that which their fathers have deserved. I grant this to be true in part: but the rejection began before in their fathers; for which cause they are also forsaken and cast away of God. And yet their fault is not so particular as if they were not guilty at all; but being enwrapped in the same sins in regard of reprobation, they are also liable to the same miseries and punishment. I know well enough that this solution will not satisfy those who never cease to dispute & brawl against God: but if so be I satisfy the faithful, and those that are not contentious, I pass not much what the rest say. As for the faithful, I doubt not but they will content themselves with this solution, which I dare affirm to be most true.  
In the end of the verse, some translate, That they fill the world no more with enemies: as if the Prophet meant to say, that all the wicked are the enemies of mankind; yea, even of the whole earth: and therefore that the Lord provides for the safety of all, when he sweeps them from the earth: otherwise it should be choked by them, as with thorns and briers. It seems that this signification expresseth somewhat more; because the earth receives us into her lap, if we discharge our duty: but if we be contemners of God, it nourisheth and sustains us unwillingly, as her very enemies. Yet had I rather follow the other signification, which is more generally received: for I think the Prophet meant to say, that the wicked grow up into a stock and lineage, and bring forth children in great abundance; so as they exceed their progenitors in number, and are more glorious in show: and thence came the proverb, that an ill weed grows apace. 
We may thank ourselves that the wicked are so multiplied.  Now whereas we behold an infinite multitude of wicked ones, which have covered the face of the whole earth as it were, we may even thank ourselves for it: and yet the Lord never deals so severely with us, but he reserves always some good seed, although it be very thin sown: yea he always hath an eye unto some corner of the world, where he may give his servants some little breathing. And if he should diminish the multitude of the wicked nothing at all, it is certain they would forthwith overspread the whole earth. By this is confirmed that which we have said before; to wit, that the children of the Babylonians were not slain causeless; because it is here said, it was to the end they should not fill the world with Cities. It follows then, that they were wicked, and therefore cut off by the just judgement of God; that by this means he might provide for the safety of men; and that the Lord cannot be accused of cruelty or hard dealing.   
Vers. 22. For I will rise up against them (saith the Lord of hosts) and will out off from Babel the name and the remnant, and the son, and the nephew, saith the Lord. 
NOw the Lord testifieth, that he will do that himself which he before had commanded others to do by the ministry of the Prophet: so that we must observe both the one and the other, 
Though God use men as his instruments in bringing the wicked to nought, yet the work is properly said to be his own.  namely, that it is a work of God when the wicked come to nought, although he use men as instruments to execute his judgements. For he spoke thus to them heretofore: Prepare a slaughter, vers. 21. Whence we have to note not only the power of God, but also the efficacy of prophesy. Whence the Prophets (ordained of God) give commandment to all nations to do this or that, it is then so far off that men can hinder the event thereof, that they are even constrained to perform the will of God. Now because we ordinarily stay ourselves upon men, and in forsaking God attribute the power of doing all things unto them, we must hold this principle, that seeing God worketh by them, himself is properly the author of the work, whereof they are only but the executioners and instruments. This is clearly enough laid open unto us by the dependence of the places following.  
I have thought it best to resolve the letter Vau into a particle of showing the cause: for he yields the reason wherefore he commands the Medes and Persians to prepare a destruction and slaughter for the Babylonians: for I will rise up against them, 
This phrase I will arise, expounded.  saith he: and this phrase where God saith he will arise, is very frequent. Thus also the Prophet applies himself to our capacity, because the majesty of God is so high that we can not comprehend it. We think he takes his ease, and is idle, whilst he winks at the wicked: and therefore when he will cause men to feel his power, and give some testimony thereof by some visible work, he saith he will arise.  
The epithet which he afterward adds, calling him The Lord of hosts, serves for a confirmation of this sentence: as if the Prophet should say, I have not given these Commandments to the nations of mine own head, for it is God that governs and leads all the battles under his own hand. Seeing the Prophet is ordained then to pronounce the sentence on God's behalf, he may also command men, to the end they may yield obedience unto him. He yet repeats the same thing in the latter end of the verse, 
Saith the Lord.  showing that he speaks nothing but that which the Lord gave him in charge, that so the prophesy might be the more authentical. 
God cuts off not only the posterity of the wicked, but their memory also. Pro. 10.7.  Now it hath been often told us before, that Babylon was not thus ruinated till after the death of Alexander the Great. By the sons, and nephews, he means not only the Posterity, but the Memory which the wicked would obtain, so as they might be long renowned after their death. God took even this also away from Babylon, that so no remembrance should remain thereof at all, but only reproach and ignominy.   
Vers. 23. And I will make it a possession to the hedgehog, and pools of water, and I will sweep it with the beasome of destruction, saith the Lord of hosts. 
HE yet again confirms the same things which he spoke heretofore touching the future destruction of Babylon, to wit, that men shall hereafter inhabit it no more, but it shall be made an hideous Cave, into which wild beasts shall retire. Some say that the word Kipod (which we have translated Bicure) signifies a Beaver, others an Hedgehog, other a Torteis. But it is very likely by the circumstance of the place that our Prophet speaks of a beast which frequents the waters; because afterwards he mentions a pool, or marish, which in deed properly belongs to the situation of the place: for howsoever Babylon was not compassed in with pools, yet is it situated in a moist soil. Euphrates waters the region on the one side, and Tigris on the other: thence it is that the Lord threatens to drown it.   
Vers. 24. The Lord of hosts hath sworn, saying, Surely like as I have purposed, so shall it come to pass, and as I have consulted it shall stand. 
IT was needful to add an oath for the more full confirmation of the threatening. 
The reason why God in feign to add an oath to his threatenings.  For nothing is more hardly beaten into our heads then to hear tell of a present destruction of the wicked, because we see them flourishing, furnished with all kind of helps, seeming to be out of all dangers, & utterly secure. Therefore we are at our wits end in beholding them, being so dazzled with their glory, that we can scarcely believe God when he threatens their ruin and perdition; and therefore he adds an oath, that they might have no occasion to hang in any suspense. 
See the like in Chap. 22.14.  Whence we may see how gracious & loving he is towards us in succouring our weakness by applying this remedy unto it, for otherwise his bare word ought to suffice. This serves then for the great consolation of the faithful, as we shall see hereafter. But this short form of an oath which he useth aught to be well known unto us, because we meet often with it in the scriptures: 
Oaths slip out of our mouths at random with too much boldness, but God's sparingness in suppressing the greater part of his oath ought to bridle our intemperancy.  and thereby the Lord bridles us lest we should take too great liberty in oaths which slip out of our mouths at random with too much boldness: for he suppresseth the greater part of the oath, If I perform not this which I have decreed, let men take me for a liar, and hold me no more for God: this I say, or some thing else like unto it (fearful to utter) should be here supplied. Men ought then to refrain their tongues, lest they overflow too lightly in execrations, making horrible imprecations against themselves: yea let them rather learn by the Lord's example here, to hold in their rebellion.   
Vers. 25. That I will break Ashur to pieces in my land, and upon my mountains will I tread him under foot: so that his yoke shall departed from them, and his burden shall be taken from off their shoulder. 
SOme think this is spoken of the host of Senacherib, 
2. King. 19.35. Chap. 37.36  which was destroyed by the Angel, whilst the siege was before jerusalem. If we shall receive this interpretation, the sense will be thus; to wit, The Lord will shortly show some evident proof of this ruin, wherewith he threatened the Babylonians. For those which heard the prophecies, might ask, What shall the ruin of Babel profit us, when she hath destroyed us first? were it not better for us to remain in our own land, & that she might continue safe? What consolation can we take in her destruction, seeing with her ourselves must also perish? And truly I make no question but Isaiah sets before them a proof of God's favour in the destruction of their enemies; which was either come to pass already, or should shortly happen. I dare not affirm in what time the Prophet foretold this, 
There may be some probable conjecture that Senacherib was discomfited before the time of this particular prophecy.  unless there be some probable conjecture, that the discomfiture of the host of Senacherib, made by the Angel, was already accomplished. According to this sense the Prophet should take this famous example, to give them good hope of the deliverance to come: as if he had said; You have heretofore felt how miraculously God assisteth his people in time of need. And this is the reason which makes me think the army of Senacherib was already destroyed. It was needful then that there should be some use of this doctrine.  
Object. But Babylon began not to molest the jews, till she had subdued the Assyrians, and transported the Monarchy. To what end then should the Prophet speak of the judgement which God would bring to avenge the wrong done to his people, when as the jews had as yet nothing to do with the Babylonians? There is no absurdity to say, Ans. that a thing already come to pass, should be mingled with a prophecy: neither were it amiss to say, that the Assyrians should here be put for the Chaldeans. 
No absurdity would follow, if the Prophet should put the Assyrian here, for the chaldean.  For although they had no Monarchy, yet is it very likely they were always first prepared, as oft as war was to be made with the jews: and so fought under the leading of others, that in the mean while they made the greatest part of the army. First, they were nearer hand than the Chaldeans, and those which then ruled, knew well that such people would be loyal and obedient, because of the ancient hatred which they bore to the jews. Add hereunto, that it was the benefit of the conquerors to subject the conquered by continual wars, until they were enured to bear the yoke. All which considered, it is not amiss that Isaiah speaking of Babylon, comprehends all the forces thereof under the name of Ashur; so taking a part for the whole.  
Thus there is no reason that constrains us to expound this place of the discomfiture performed by the Angel in the host of Senacherib. For as I take it, the Prophet meant only to affirm, that God would put an end to the tyranny of the Assyrians; so as they should not be always so mighty: as if he should say, Although God permit the wicked to bear rule over you for a time, yet this domination or superiority shall not last ever; for he will one day deliver his people from the servitude which oppresseth them, by breaking the yoke from off their necks. And as hath been said already; although the Assyrians were subdued by the Chaldeans, yet did they not cease for all that to be enemies to the church still. But Babylon, which succeeded Ni●●uie, having the pre-eminence by transporting thereof, began to make war with the jews.  
Where it is said, that Ashur shall be broken in judah: we must not take it as if they should be slain there, or destroyed by some discomfiture; but that the elect people should be delivered from their tyranny: by means whereof their dominion should be abolished. The breaking therefore is not referred so much to the persons, as to the Empire. That which he adds touching the yoke and the burden, cannot be properly understood of the Assyrians only, who yet never had taken jerusalem. And therefore we must note that succession, whereof I spoke heretofore: because the Chaldeans had no occasion to make war, unless it were because they boasted to have the pre-eminence over the Assyrians. Now ye see the cause why I thought good to extend this prophecy to that deliverance whereby the Lord showed himself the protector of his people against the Chaldeans and Assyrians; because the yoke was then shaken off, under which the jews were miserably hampered: yea, thus it comprehends the deliverance purchased by Christ, whereof this was but a beginning.  
Some think touching that which followeth concerning the Mountains, that they have put the plural number in stead of the singular, as if he spoke of mount Zion: but I had rather translate it otherwise. For in as much as jerusalem was situated among the mountains, the whole country was contemned for that regard. Wherefore the Prophet speaks by way of derision, granting to the enemies that the mountainous region was indeed the less esteemed because of them. But this contempt served to amplify the power of God, who delivers his Mountains from under the dominion of a mighty Monarchy. Hereunto appertains that which is contained in the twentieth Chapter of the first book of Kings, verses 23.28.   
Vers. 26. This is the counsel that is consulted upon the whole world, and this is the hand stretched out over all nations. 
THe Lord contents not himself with a confirmation or two: no, he hath much ado to refrain from assuring us more and more of one and the same thing; and all because he knows how greatly our understanding is naturally inclined to distrust: for no repetitions suffice us, although he makes never so large promises in many words, and adds his oath thereunto. The Lord than we see is desirous to remedy this evil, 
The Lord is desirous to cure our infidelity.  and thereto tends the repetition, that we should not esteem it as superfluous. For those who think the Prophet (or rather the spirit of God) should heap up too many words, 
Those who think the spirit of God is wont to use too many repetitions, have not yet thoroughly felt their own weakness.  have not yet attained unto any knowledge of their own weakness. Well, in the first place he propounds the will and counsel of God: secondly his power. Whence comes it that we doubt of his word, but because we attribute not that strength unto God which to him belongeth, neither are we well persuaded of his power? These two things are wholly the cause of our incredulity, against which we ought to oppose two other things, 
We must oppose the counsel and power of God against our in●●delitie.  which Isaiah here recommends unto us, to wit, the counsel, and the power of God. For we must in the first place hold it without controversy that the Lord is true, because he pronounceth nothing but that which is stable and ●●●utable: secondly, that he is so mighty, that every knee must bow under his hand. Now it is not for us to search into the secret counsel of God, because the Prophet commands us here to rest ourselves contented in the decree which the Lord hath manifested unto us by his word. We must not then fly any higher to pry into the secrets of God, but must rest satisfied with the infallible testimonies which he propounds unto us by the mouth of his Prophets. 
Let us with all the powers of our affections embrace the promises of God, and join his power thereto.  Let us therefore with ●ll our affections embrace the promises of God, and join his power thereunto, because his mighty hand ought never to be separated from his mouth.  
But we must take heed we imagine not an idle power after the manner of Philosophers, but such a one as the scriptures do inform us of, that is, a power full of efficacy, and speedy in execution. Quest. But some may here demand why mention is made of all the world, and of all nations, seeing he speaks only of Babylon? Ans. We must remember what I have said heretofore, to wit, that the Empire of Babylon having conquered Nineue, did spread itself over all the East, and that divers nations were subject unto it; for which cause the ruin thereof was also the ruin of the whole world: for such Monarchies can not fall, but they must needs pull great destruction upon others with them. Wherefore seeing the huge mass of so great an Empire might peradventure have called the certainty of this prophesy into question, Isaiah shows, that albeit it should overspread far and wid●, and comprehend infinite multitudes of people, yet none of all this should let God to put his decree in execution.   
Vers. 27. Because the Lord of hosts hath determined it, and who shall disannul it? and his hand is stretched out, and who shall turn it? 
Here the Prophet useth an exclamation as it were the better to confirm the former sentence. For having told them that thi● was the counsel of the Lord, to the end he might show them it is so inviolable that it can not be broken, Psal. 33.11. he asks the question as of a thing utterly impossible: Who (saith he) can disannul his counsel, or turn his hand back? and thus by this exclamation he sets himself boldly against all creatures. For the Lord no sooner decrees a thing, but he stretcheth forth his hand: Is it once lifted up? the work then must of necessity be put in execution. Now he not only excludes men by this his exclamation from being able to hinder the decree of God, but all things else whatsoever; yea, be it that any other creature besides the devil or man would set itself against his will. To conclude, he shows that God is not subject to repentance or change, but whatsoever falls out, 
Num. 23.19.  were it in the greatest confusion in the world; yet is he always like himself: neither can his enterprise be foreslowed by any occasion. Object.  
If any reply, that God hath changed his counsel sometime, as when he pardoned the Niniuit●, Abimelech, 
God sent a message to the Niniuits by jonah, but he manifested not that which he had decreed in his secret counsel; which was to show them mercy.  or Pharaoh: the answer is easy. For when the Lord sent jonah to the Niniuits, he manifests not that which he had decreed in his secret counsel, but meant to touch their hearts, and to bring them to repentance by the preaching of the Prophet, that he might show them mercy, jonah 1.2. & 3.10. The like he did when he threatened Abimelech and Pharaoh, because they had taken Abraham's wife unto them, Gen. 12.17. and 20.3. for the Lord by fearing them caused them to change their course, lest they should be punished for their obstinacy.   
Vers. 28. In the year that king Ahaz died was this burden. 
THis should be the beginning of the fifteenth Chapter, 
The fifteenth Chapter should begin here.  because the Prophet enters now into a new argument: whence it evidently appears how ill the Chapters have been divided, or rather torn in sunder. For having spoken of the Babylonians, he comes to entreat of the Philistines, of whom he was to speak before he came to mention other nations. Now these were the jews near neighbours, and hated them deadly: these were the remainder of the nations which the Israelites had spared, although the Lord had expressly commanded them to be wholly rooted out. The people's infidelity was the cause why the Lord suffered this remnant to remain even as thorns to prick their eyes; which punishment God had threatened them with before, as the Scripture reacheth, Numb. 33.55. Deut. 7.16. Wherefore in regard there was deadly feed between these two nations, there came no sooner any damage unto the jews, but the Philistims counted it their gain. For they desired to see the jews rooted out, neither could any news be better welcome unto them, then to hear that the people of God were overwhelmed with all manner of miseries and calamities. This is the cause why the Prophet prophesieth against them, 
The cause why the Prophet prophesieth against the Philistims.  as against the perpetual enemies of the Church.  
Now the time is to be noted wherein this vision was represented unto the Prophet: because the Philistims were very strong during the life of Ahaz: and this wretched hypocrite was punished for his disloyalty, because by forsaking God, he fled unto outward helps; as namely, unto men. And therefore in his time the Philistims recovered the Cities that Vzziah had taken: yea they gathered more strength after his death, because they hoped to attain their enterprises, by reason that the heir of the Kingdom was but a child. For Ezechias, who was the new King, had as yet neither wisdom, counsel, nor authority. It is needful then to observe these circumstances diligently, because Isaiah respects not the Philistims so much (although he speaks of them) as the faithful whom he would comfort by this prophecy, and fortify those with good hope, who might otherwise have thought judah to have been laid waste, in regard it was assailed with enemies on all sides, no succour appearing from any place whatsoever. Isaiah then seeks to establish the faith of these poor afflicted ones, destitute of all succour; and bids them be of good courage, because God will undoubtedly help them. He calls this prophecy a burden, because it would be unwelcome and troublesome to the Philistims, 
Why the Prophet calls this prophecy a burden.  who thought themselves safe in regard that the jews were miserably oppressed; neither was there any hope lost them of a better estate. He shows then that the destruction of the Philistims also draws near.   
Vers. 29. Rejoice not (thou whole Palestina) because the rod of him that did beat thee is broken: for out of the Serpent's root shall come forth a Cockatrice, and the root thereof shall be a fiery flying Serpent. 
IN the very entrance, he beats back that vain confidence wherewith the Philistims were rashly puffed up: and in adding, thou whole, he signifies that all, how many soever, shall have their part in this calamity. As if he should say; That region shall not be spoiled in one place only, but there is not the least corner which shall not feel it: and as far as the land doth reach, so far shall the destruction and ruin thereof be perceived on all sides. As touching that which he addeth of the rod broken; some refer to Ahaz but besides the purpose; for he was overcome in all the wars which he had against the Philistims. And therefore it should rather be referred to Vzziah: and yet am I loath so to restrain it unto him, that it should not therewithal be understood of the whole body of the jewish Nation. It is as much then as if he had said to Palestina, or Palestin; Thinkest thou to take thy rest, whilst the jews which afflicted thee in times past, are destroyed? No, thou greatly deceivest thyself: for ere long thou shalt be vexed much more. This is the cause, as I have said, why I restrain not this to one particular person; but rather as I take it, under the person of one, he points out the whole body of the jews. He forthwith adds the reason why Palestin should not rejoice; to wit, because the jews shall be better able to annoy them then they were in former time. For if the Philistims received any detriment by the jews before, they should feel it ten times more heavy hereafter. The which he sets forth by a very fit similitude: for the Cockatrice is more dangerous than the Adder, and the fiery Serpent more hurtful than the Cockatrice. But God be thanked we are not annoyed with these hurtful beasts in this Country. The Prophet's meaning is nothing else then, but to show that the Philistims greatly beguiled themselves, in thinking that the jews should not overmatch them. And therefore I consent not unto them, who refer the name of the Cockatrice, and flying Serpent, unto Hezechias. For howsoever they have great show of reason for it, because Hezechias conquered all that the Philistims held, even unto Gaza: 
2. Kin. 18.8  yet the Prophet meant to stretch this promise further. Let us know then, that albeit we begin at Hezechias, yet notwithstanding this favour appertains to all the jews, as to the whole body. Now from hence we may gather a general doctrine; namely, that when we are oppressed with adversities, 
The rejoicing of the winced lasts but a while.  and the wicked rejoice thereat, as if we were utterly confounded, and they were the only happy men; the Lord testifies, that all this their joy is but in vain. God will evermore uphold his Church, and set her in her first estate, though all men should judge her cast away. The children of God shall get new strength, which will break the hearts of the wicked for very despite: not that the faithful wish or purpose any such thing; but because it must so come to pass: for God hath so ordained it. Neither are these names of Cockatrice, and fiery Serpent, any names of disgrace unto them; for they are not such by nature, but are so called, 
In that God's children are hurtful to the wicked, it is not from their own disposition, but from the wickeds malice. Psal. 18.27.  in regard they are deadly to the wicked, though harmless in themselves. For it comes to pass by the just judgement of God, and the malice of the wicked, that that which is in it own nature profitable and healthful unto them, is turned into loss and poison. Such is the nature also even of God himself, and of his Gospel: 2. Cor. 2.16.   
Vers. 30. For the first borne of the poor shall be fed, and the needy shall lie down in safety: and I will kill thy root with famine, & 
* Or, he.  it shall slay thy remnant. 

The prophets in their denunciations against the wicked, respect not then so much, as the comforting and encouraging of the faithful who are oppressed by them.  THe Prophet, as hath been already said, had not respect so much to the Philistims (whom his threatenings feared nothing at all) as to the jews, whom he meant to comfort in their afflictions: for they were so oppressed that they were now near unto despair; and therefore he calls them the f●●st borne of the poor by a note of excellency, in regard of their miseries: for being now brought into utter extremity, they held as it were the first rank of all wretched people. Now he promiseth that the Lord will deliver them from such calamities, and will then feed & nourish them as at the first: whereby we may see that the Philistims were destroyed and cut off for the salvation of God's people: who also had made this promise unto Abraham and his posterity, 
Gen. 12.3.  saying, I will bless those which bless thee, and curse those which curse thee: for they must needs have God for their enemy, 
They must needs have God their foe, that offer violence to his children.  who offer violence to his children. Then the Prophet compares them to sheep, whom we ought to resemble, if we mean to have God hold us under his protection. We meet with no one thing oftener in the scripture than this similitude. 
Psal. 95.7. Psal. 100.3. john 10.16.27.  Doth the Lord correct us then? Surely we may well be compared to strand sheep, laid open to the violence of wolves and thieves: but if contrariwise he smite our enemies, he will gather us again together, that we may rest in a quiet and safe place. This is it which the Prophet signifies by saying they shall rest in safety. The Lord than promiseth two things here, first good pasture, that is to say, all things needful for food and raiment: secondly safety and defence, to the end we may rest enclosed & shrouded against all dangers. 
Two duties required in a good shepeard.  These are the two duties belonging to a good shepherd: & in these two are included all things necessary for salvation.  
In the second member he directs his speech again to the Philistims, whom he compares to a tree, that hath his roots so deeply fixed in the earth, that it seems a thing impossible to pull it up; but yet if the root whither, it must also of necessity lose his vigour, though it be never so profoundly settled. Whence we are to gather, 
The state of the wicked is never so fast rooted, but God can easily displant them.  that the estate of the wicked is never so firm, but that God will easily overturn it: for he will not only prune off the bows, but will parch, and bring to nothing the very root that lies hidden in the earth.  
That which follows, he shall slay thy remnant, is commonly referred to Hezekias; but as I have already showed, I had rather extend it generally to the whole body (of which he speaks as of one man) of the King as head, who represented jesus Christ. We may also refer it to the Assyrian, and to all others whom God used for the rooting out of the Philistims. For the jews are accustomed to speak thus indefinitely, when they mind to point out the officers by whom God executes his judgements.   
Vers. 31. howl o gate, cry o City, thou whole land of Palestina art dissolved, for there shall come from the North a smoke, and none shallbe alone, at his time appointed. 
HEre the Prophet useth amplifications to seal up the truth of his prophecies in the hearts of the faithful, and the more effectually to imprint those things therein which without these would hardly have been believed. It hath been said elsewhere, that the gates signifies the places most frequented, in which they kept their meetings. He threatens then that all the Cities shall lament, yea and that extraordinarily, because the most honourable assemblies should make it. That which is added touching the smoke, may be taken for the fire, so as the thing itself should be showed by the sign, because the smoke appears before the fire burns forth. By North we may understand as well the Assyrians as the jews, seeing both of them were situated on this side of the Philistims: yet had I rather refer it to the jews: I mean not now to stand refuting of the contrary opinion. As we have said heretofore then, the Philistims thought themselves great gainers by that which the jews lost, when the Assyrians had done them any scathe. Which also happened not long since to many nations, who took pleasure to see their enemies destroyed by the Turks: for they knew well enough that such victories brought heaviness and damage unto them. So as when they whose ruin they thirsted after were vanquished, the way by that means was laid open for such as in the end subdued them.  
Whereas he adds in conclusion that none shall be alone, it appertains to the enemies, who shall be so furnished with power and authority in the day prefixed, that is to say, when God shall have decreed the destruction of Palestina, that none shall remain idle in the house, but all shall be ready and prepared to march forward. As if any in praising the authority and power of some Prince should say, that all his subjects assemble themselves and are in a readiness as soon as he holds up but his least finger.   
Vers. 32. What shall then one answer the messengers of the Gentiles? that the Lord hath established Zion, and the poor of his people shall trust in it. 
I Had rather interpret this of all Nations simply, then of any one in particular: for as soon as strangers are entered into a City, they are wont to inquire what is done there, to the end they may get some news. It is as much then as if he had said; What answer shall they give to strangers, when they shall inquire after news? What shall be the common talk after the Philistims be vanquished? This, The Lord hath established Zion. His meaning is then, that the overthrow of the Philistims, shall be such an excellent pledge of God's mercy towards his people, that all shall thereby understand,   
fugitives shall flee unto Zoar, an heifer of three years old: for they shall go up with weeping by the mounting up of Luhith: and by the way of Horonaim they shall raise up a cry of destruction. 
HE here names other Cities; for his meaning is to bundle up all the Cities of this Country (as it were) in one farthel, that they may be thrown into the same destruction with the rest; as if he should say, Not one shall escape. Whereas he adds a little after, Therefore the harnessed of Moab: although the Hebrew particle be a showing of the cause, yet others expound it otherwise; but it is a matter of no great moment. The Prophet's meaning is to show that none shall be exempted from howling, seeing the strongest and most valiant amongst them shall do it. Afterwards he shows that every one shall be so affected with his own grief, that he shall not mind his neighbour. In the 5. verse he takes to himself the person of a mourner, or a sorrowful person: but it may seem strange, yea very unfitting, that the Prophet should bewail the destruction of the Moabites, for he should rather have sorrowed at the calamity of the Church, and rejoiced at the overthrow of the enemies. But the Prophets are wont to take upon them the person of those against whom they prophesy afflictions, to the end they may represent their estate as it were upon a stage or scaffold. And thus they moved affections more, then if they had propounded the doctrine simply without this art. And yet no doubt the Prophets trembled themselves at the judgements of God, yea even at those which they threatened the wicked withal: but that which I have said is less constrained, and agrees best, as we may easily discern by common experience. He calls them fugitives which fled thence: for his meaning is that those which shall escape from Moab shall come unto Zoar, whom he compares to a heifer of three year old, which is in her full force and strength, and hath not yet brought forth, nor felt labour, nor the yoke; but fetches her frisks, and plays the wanton.  
Now when the forces of the enemy presseth near upon a place, than they flee to other Cities which hau● not yet been assailed, and which seem to be furthest out of danger. Zoar was such a one, because the enemies had not yet overrun it: but if any had rather expound this of the whole region, I gainsay him not, 
jere. 48.34.  because it seems jeremiah speaks in general, who notwithstanding borrows many sentences from our Prophet: unless some had rather affirm that he there expresseth as well Zoar, as Horonaim, or rather the whole region which lieth between them. If it be referred to the whole nation, the sense will be, that the Moabites who were nourished up in pleasures and abundance of all good things, felt no evil till it came upon them, from whence they grew proud. And therefore to tame them, it was requisite they should be driven to Zoar, which was far remote from the Moabites, thereby showing that they could not save themselves but by flying very far off.  
Those whom the Lord thus tenderly fosters, are here admonished to be humble, and not to provoke the wrath of God against them by their pride and dissolutions: 
How such aught to behave themselves upon whom God bestows most of his benefits.  but to be sober; yea even then when all things prosper with them in the best manner that can be wished: as also to prepare for all changes when God shall be pleased to visit them.  
By the mount of Luhith he describes other places of the country of Moab, and sets forth the flight of this people, and the sorrow that shall be throughout the whole kingdom. Whereas we have turned, They shall raise up the cry; others have translated, They shall break, or cleave asunder with loud cries, affirming that there is a transposition of letters, and that the letter Gnain is doubled. In this sense this verb should be derived from Raah, which signifies to break or bruise: but because this serves not much touching the principal, I have let that stand which is most approved, so as the verb descends from an other, which signifies to waken or raise up. If any had rather retain the word, To break, the sense is, that there shall be a breaking, and (as it were) a bruising of the members with sorrow and crying when one smites one arm against an other.   
Vers. 6. For the waters of Nimrim shall be dried up: therefore the grass is withered, the herbs consumed, and there was no green herb. 
THe Prophet amplifies this desolation by a kind of excessive speech. He saith, The grass shall whither, which falls out when God deprives a land of all helps. Also that the waters shall be dried up: for it is very likely they were exceedingly necessary for this quarter which was dry: for such countries as those bring forth nothing unless they be watered. But howsoever this be an excessive speech, yet it contains nothing but that which is most true: for he passed not his bounds, but was feign to lay forth these things in the more words, because of the people's dullness, to the end they might know that this land being deprived of God's blessing, should become a desert deformed, and void of all beauty.   
Vers. 7. Therefore what every man hath left, and their substance shall they bear to the brook of the willows. 
THat which every one hath reserved, signifies the same which we usually say, that which is left, or spared. For his meaning is to speak of riches reserved; thereby showing what happens ordinarily in those countries which the enemies invade, to wit, every one labours to transport his goods to an other place, and to lay them up safe there, that so they may fetch them home afterwards. Now he saith that these shall have no fortress nor refuge to put their goods in safety: so as they shall be constrained to hide them amongst the willows. See here an extreme misery, when we can find no place of refuge, to safeguard and keep that which we have gotten with great labour, from being a spoil to the enemies. It is very likely that these willows stood in some secret and close place remote from others. Some expound this of the enemies, which bring the riches which they have peeled, to the river, to part the pray among themselves.   
Vers. 8. For the cry went round about the borders of Moab, and the howling thereof unto Eglaim, and the skriking thereof unto Beer-Elim. 
THe Hebrew particle Ci, was added for ornament. His meaning is, that all the quarters of this Country shall be filled with cries and lamentations in every corner; because this destruction shall reach from one end to another. To the cry, he adds a skriking or double howling, to express the execesse of dolour; it being the manner of desperate persons to become utterly desolate, and to be resolved into tears.   
Vers. 9 Because the waters of Dimon shall be full of blood: and I will 
* Or, increasings.  bring more upon Dimon, even lions upon him that escapeth Moab, and to the remnant of the land. 
he not only describes here the dolour, howling, flight, and trembling, or the covetousness of the enemies in raking together of riches; but the slaughter of men, which must needs be fearful, when the great and renowned rivers (as Dimon was) were filled with blood. By increasings he means that the Lord, in whose person he speaks, will augment the murders; so as the dead bodies shall be piled one upon another, and there shall be no end thereof, till they be all put to the sword. Now howsoever the adversaries were cruel in this destruction, yet the Lord passed not measure for all that: because he justly punished the inhumanity which the Moabites unjustly exercised over the jews; upon whom they ought to have had compassion. It was just then for them to bear the same punishment which they had laid upon others.  
Which are escaped.] These are also the increasings whereof he spoke; or at least part of them. For behold the highest pitch of all these calamities; that if any endeavoured to save himself in battle, from out of the hands of his enemies, he should meet with lions and cruel beasts which should devour him. And this is the true meaning of the Prophet, if we narrowly weigh the whole context. He meant to express this discomfiture, and the misery thereof in lively colours, by showing that the small remnant which shall escape the slaughter, shall fall into the paws of the lion: because the hand of the Lord doth so pursue the wicked, that they can no way escape: if they pass one danger, they by and by fall into another. But withal let us remember, that the Prophet speaks these things for the consolation of the faithful, that they might fortify themselves by some promises against the cruelty of the enemies, who in the end should be cut off, and should find no refuge at all in their gods, fortresses, or lurking holes; neither should their flight any thing at all avail them.    

THE XVI. CHAPTER.  
Vers. 1. Send ye a lamb to the ruler of the world, from the rock of the wilderness, unto the mountain of the daughter Zion. 
Here the Prophet insults over the Moabites, for that they knew not God whilst they had time; but boldly expected his punishing hand, till at length they were destroyed by it. In this place then there is a condemning of too late a repentance; when men cannot be brought to amendment by any admonitions whatsoever, but harden their faces against God. In a word, this kind of exhortation hath place, when the disease is become incurable. Now we must diligently observe the words, because both Hebrews and Christians interpret this place amiss. 
St. Jerome.  Saint Jerome expounds it of jesus Christ, because he descended from the Moabites, of whom Ruth came Ruth 1.4. Matth. 1.5. and the most part of Christian expositors follow him. As if the Prophet should say; Lord, although so severe a judgement be prepared for the Moabites, yet thou wilt not utterly destroy them. Why? Because they must send us the Lamb, which is the ruler of the world. But as this exposition hath no ground, so needs it not to be refuted. As touching the Hebrews, they think this was spoken in regard that the Moabites, who seeing the jews to have ill success, ceased to pay them the tribute which they ought: and Isaiah having prophesied the restoration of the Kingdom of judah, they think that therewithal he exhorts the Moabites to acknowledge their King. And so would have this a royal edict to correct their disobedience: as if he should say; Send the tribute which you owe. But we read not in any place that the Moabites were subject or tributaries to the jews: neither is there so much as any probable conjecture of it. Whereas they allege the history of the Kings, they are mistaken: for it is there spoken to the king of Israel: Ahab and Samaria are there expressly named: 2. King. 3.5, 6 and we know that the Samaritans bore a deadly hatred against the jews. 
The true sen●e of this place.  I content myself then in the first exposition which I have touched, as being the truest and most natural: because the Prophet's meaning is to condemn the Moabites for not repenting in time, and therefore should now seek reconciliation in vain; which before to their great utility they might easily have obtained.  
Thus the word send, must be taken by way of deriding: as if he should say; You may now send, but look for no pardon, nor to get any benefit by it. 
The wicked despi●e admonitions till they feel the sma●t of the rod, and then they seek to God, but for the most part in vain  For when the wicked are admonished, they proudly despise all exhortation: but when the rod is upon their back, than they far like frantic men, running hither and thither, seeking help every where, trying all remedies, but without any fruit; for they profit no whit thereby. Isaiah then scorns at their obstinacy and rebellion, and shows there will be no time of repentance when the destruction shall come upon them, which they have justly deserved.  
The jews think that the Prophet speaks here of Hezechias, but contrary to all reason: for there is no mention made here of any certain land, but rather of the whole world; whereof the Prophet speaks in general. This aught then to be referred to God himself. He calls that a lamb, which should be offered in sacrifice: for the Nations professed to worship God when they offered their sacrifices. By the stone or rock of the wilderness, he means a City, which was esteemed the chiefest in Moab; although we may well afffirme, that he meant to comprehend the whole Country: and so a part should be taken for the whole. To the mountain: That is to say, to the true Temple of God, 
Deut. 12.5, 6, 7. 2. Chron. 7.12.  where the sacrifices were offered according as the Law comcommanded. This place is of excellent use against the obstinate, who reject all wholesome doctrine, proudly despising God, till his judgements take them in the neck.   
Vers. 2. For 
* Or, it shall come to p●sse that the daughters of Moab shall be at the fords of Arnon, as a bird taking her flight, flies from her nest.  it shall be as a bird that flieth, and a nest forsaken: the daughter of Moab shall be at the fords of Arnon. 
THe Prophet now shows what he meant to say, by his former derision; to wit, that the Moabites must not think of sending sacrifices then, because they cannot otherwise save themselves, but by fleeing from their Country. By the similitude of birds, he expresseth the terror wherewith they being once strucken, shall flee at the noise of a lease. For he threatens the fearful and wearisome flight of the Moabites, who had abused their rest.   
Vers. 3. Gather a counsel, execute judgement: make thy shadow as the night in the midday: hide them that are chased out: bewray not him that is fled. 
HE goes on with his speech. But if we will rightly understand this place, we must set the calamity wherewith the Moabites were extremely afflicted, before our eyes. Now he calls their wickednesses to remembrance; to the end all might know how justly this calamity befell them. When they had all things at their desire, they overflowed in dissolutions, and rejected all reprehensions: now being forsaken and left destitute of help, they mourn; seeking remedies, but find none. 
How God deals with the wicked.  For thus God deals with the reprobates: he supplies their necessities, and puts all they can wish into their hands, to leave them without excuse. But after they have abused these blessings of God through their wicked lusts, and have turned all things to an ill end, he takes from them all means and helps, and then brings them to nothing. Whilst the Moabites were in prosperity, they made no great reckoning of mercy and uprightness, although they might have ruled, and had a flourishing Kingdom without doing any man wrong: yet did they abuse it to establish their tyranny. Now then when they are deprived of all authority, banished, and fugitives; Isaiah in scorn, admonisheth them to gather a counsel, and to execute justice, which before they had overturned by fraud & extortions. For Isaiah hath an eye to the time when the Moabites were spoiled of all principality and pwer. And it seems this reproach is like to that which the Lord used to Adam, saying; Behold Adam is become as one of us: Gen. 3.22. For he is there scorned by a biting kind of speech, that not being content with the excellent graces he had received, he would needs be like God himself. So the Moabites being not contented with their ornaments and riches, vexed the poor jews and Israelites after a barbarous manner; peeled and polled them, and imagining wicked devices against them.  
Seeing then that they had abused the excellent gifts of God, he justly reproacheth their fact. Which also appertains to all reprobates, who insolently exalt themselves when they prosper; and abusing the same, do offer hard measure to the faithful. For in as much as they pollute the things which God hath consecrated to a right end, it is good reason they should be deprived of them, and suffer extreme want. We see daily examples hereof before our eyes. Whence is it that those who are advanced to great places of honour, fall so violently, but because God avengeth himself of their tyrannous government and wicked practices? The Lord also reproacheth their shame, contempt, tears, and complaints: as when they cry out, Oh that I might return again to my goods! Oh that I were set in my first estate! But then alas repentance is too late.  
Make thy shadow.] The Moabites (as I have touched before) might have refreshed the jews somewhat in their misery when the Assyrians vexed them. At the least, had there been any spark of humanity in them, they ought to have received the fugitives: but in stead of doing this, they persecuted and wickedly offered violence to those which were oppressed too much already by the hands of others. Good reason it was then that the Moabites should have experience in their own persons of that cruelty which they had exercised towards others, that being chased from their dwellings, banished and wandering to and fro, they might find no succour nor shadow to hide and defend themselves from the heat. For why should they enjoy that comfort which they had unkindly refused to give unto others?  
He takes the midday here for extreme heat: and this similitude is often found in the scriptures, to wit, that the Lord was as a cloud at high noon, and as a pillar of fire by night, Exod. 13.21.22. Numb. 14.14. Deut. 1.13. because he did it once in the wilderness. The Prophets retained these phrases of speech because they were then in use, although they recited not the history. Besides, when he saith, hide them that are chased out, he speaks of the jews, who being pursued and vexed by the Assyrians, were notwithstanding uncourteously entreated by the Moabites, whose duty it was to have entertained and comforted poor fugitives, especially those who fled to them for succour. But since they chased them away, it was requisite that themselves should be chased and deprived of all help and succour. For just and equal is that sentence of the Lord, who commands that every one receive that measure which himself hath measured, Deut. 19.19.21. Matth. 7.2. Now the Prophet would have the Moabites to acknowledge their sins, to the end they might confess the punishment of their cruelties to be justly inflicted upon them. Although he rather respects the jews, to teach than that God neglected not their miseries; but would afterwards let them see that he revenged all their wrongs.   
Vers. 4. Let my banished dwell with thee: Moab be thou their covert from the face of the destroyer: for the extortioner shall end, the destroyer shall be consumed, and the oppressor shall cease out of the land. 
THe Prophet speaks to the Moabites as if he humbly sued unto them in the name of the common people; as if he should say, You are neighbours and of the same blood, I pray you receive and succour the oppressed. If you will not help us, yet at the least harm us not. He brings in Go● speaking, who is wont to put himself in the place of his people, as if he ●ooke upon him the person of a suppliant. It is very certain that the Moabites showed none of this kindness to the jews: nay they rather joined with their enemies to hurt them by all the means they could. This place is worthy our diligent observation, for God here shows the great care he hath over his chosen, 
A Consolation. God is no less moved with the wrongs d ne to his c●o●n, then wi●h those which are done directly against his own Majesty.  seeing he is as greatly moved with the wrongs done to them, as with those which are directly against his own Majesty. As in Zacharie he witnesseth, that as oft as his children are oppressed by any, they even touch the apple of his eye, Zacha. 2.8. He sees the tears and hears the groans of the afflicted which call upon him, Psal. 12.5. & 38.9. & 102.20. And howsoever this always comes not to pass in our sight; yet will he show in due season that he hath heard them. Let us then learn from hence to be kind, 
Be merciful to poor exiles, banished for the truth's sake.  and given to succour poor exiles: especially the faithful, banished from their country for the confession of the truth. For there is no service which God accepts, or allows better than this: as on the contrary, nothing is more displeasing or detestable in his sight, than cruelty and inhumanity. Wherefore if we will feel any refreshing in our calamities, let us show ourselves loving and merciful, and not withdraw our help from those that have need. Blessed is he, saith David, which judgeth wisely of the poor and needy, the Lord shall deliver him in the time of trouble, Psal. 41.1. Whereas on the contrary there shall be judgement merciless to him that showeth no mercy, jam. 2.13. Now in that the Lord calls the jews here his banished: although this might well be referred to the chastisement, as if he should say, they are indeed driven out of the land of Canaan according as they were oftentimes threatened before: 
Deut. 28.64.  yet he therewithal means, that they remain under his protection and safeguard, acknowledging them for his own, although they be chased and banished out of their country. For this calamity which the jews endured, seemed a kind of rejection, but the Lord takes them still for his children, although he thus sharply corrected them.  
Hence we may gather a singular consolation, to wit, 
A Consolation.  that we are still of the number of God's children, howsoever we may be smitten with hard and grievous plagues. The extortioner shall end. He now directs his speech to the jews, and continues to comfort them as before, showing that when their enemies shall be cut off, they shall thereby be eased of all their miseries and calamities. Now howsoever the Prophet spoke heretofore expressly to the Moabites, yet did he therewithal direct his speech to the jews also. But then he only threatened the Moabites as enemies: here, he more clearly promiseth comfort to his people; as if he should say, O Moab, thou thoughtest that my people were utterly undone, but I will subdue their enemies, and put an end to their afflictions: thou shalt perish, but my people shall in the end escape from the heavy burdens which oppress them. Unless any had rather say that there is a change of the time here: so as the particle Because, should signify until, and so reading the sentence all with a breath. But because this may seem constrained, I had rather retain the natural sense.   
Vers. 5. And in mercy shall the throne be prepared, and he shall sit upon it in steadfastness in the tabernacle of David, judging, and seeking judgement, and hastening justice. 
IT is ill done of the Hebrews to expound this whole verse of Hezekias For the Prophet speaks of a greater restoration of the Church: the Moabites were not as yet chastened, whilst the government of Hezekias flourished: and at that time the blessing of God began to shine again upon the jews. It is as much then as if he had said, the enemies of the elect people do plot the ruin of this kingdom, which God had promised to stand firm; 
2. Sam. 7.13  yea, and that for ever. To the end than that the faithful might not be out of heart in this woeful scattering; the eternity of the kingdom which had been set before their eyes by an excellent prophesy, 
Dan. 7.27.  is here brought to their remembrance. This place therefore can be referred to none other but to jesus Christ, of whom Hezekia, as also David and his successors were figures. These than do rather lead and conduct others to Christ, who is the only safe keeper and protector of his people: who indeed gathereth together the remnant that is scattered. 
joh. 10 16. & 11.52.  Thus than he brings the faithful back unto Christ: as if he should say, You know what God you serve: he hath promised to be the only keeper of your salvation; to the end you may remain safe under his protection, john 10.28. And if it so fall out that things go cross sometimes; yet hath he promised you a redeemer: under whom you shall recover a new and steadfast felicity. What then if for a time you be sad and heavy? yet will this Saviour of the Church come in the end: who will set you in a flourishing liberty. And therefore settle yourselves constantly in the expectation of him: yea even then when you shall see the estate of the Church miserably scattered.  

All consolations whatsoever are fading and transitory, unless they be referred unto Christ.  We have need to observe this diligently, because all consolations whatsoever are but earthly and transitory, if all be not referred unto Christ. Let us then fasten our eyes upon him, if we will enjoy any prosperity or happiness: for he hath promised that felicity shall accompany us, even in the midst of persecutions; Matth. 5.10.11. and that all our anguishes and vexations shall open a way unto us to eternal life: yea, that all the afflictions which we endure, shall turn to a full measure of happiness unto us, Rom. 8.28.  
Now Isaiah shows that this shall not come to pass by means of men; but by the grace of God, which is the only builder of this throne. Wherefore to him only must we attribute this mercy, and acknowledge that it is of his free goodness that he hath established this sacred throne in the midst of us. Now the Prophet confirms it very well in saying, that the cause must be sought no where else, but in the mere mercy of God. This is a grounded truth: for God was not moved thereto by the worthiness of any merits; alas they were of no value to set up that throne again which was fallen down by the sin and iniquity of the people: but seeing those whom he had adopted, had undone themselves, he meant to show a token of his infinite bounty in their restoration.  
Shall sit upon it in steadfastness.] There is almost no one word here which hath not his weight, so as this verse is worthy to be continually remembered. I grant indeed there is an allusion here in the word Tabernacle, 
1. Sam. 16.11.12. 2. Sam. 7.2.  as some do expound it: to wit, that he was as a common person before he was called to sit in the royal throne. For the Prophet meant to decipher out a lively image of the Church, which is far unlike the thrones of kings and princes; neither shines it with gold, silver, or precious stones as they do. Now howsoever he proposed the spiritual kingdom of Christ under a base and abject resemblance: yet he therewithal admonisheth, that it shall be● prepared, and set up among men in the earth. For if it had been only said that the throne of Christ should be set up; it might have been demanded whether his seat should be set up in heaven or in earth.  
But when he saith in the Tabernacle of David, he shows that he reigns not only among Angels, but among men also: lest we should imagine he were not to be found, unless we ascend up into heaven. The wicked laugh at this: taking all that we say of the kingdom of jesus Christ but for a fable; as if it were a fancy forged in our own brain. For they must behold that we tell them of with their eyes; 
Unless the wicked see y● with their eyes which is told them, they will believe nothing.  also it must agree to their senses: as for us we ought in no wise to conceive any thing carnally of him; but to content ourselves with his power and virtue.  
In steadfastness.] The word Emeth signifies all steadfastness whatsoever; and truth. Here the Prophet means that the kingdom of Christ shall be firm and stable, as Daniel also hath witnessed, Dan. 2.44. and 7.14. Likewise the Evangelist Luke: Of his kingdom (saith he) shall be none end, Luke 1.33. Wherein it differs from the common condition of other kingdoms, 
Christ's Kingdom differs from the common condition of other Kingdoms.  which often fall and tumble down by their own weight: be it that the foundations of them be riches and other great commodities, alas their steadfastness differs very little from vanishing shadows. But howsoever the kingdom of Christ seem to totter now and then, yet Isaiah tells us that it shall stand for ever, 
Christ's Kingdom may now and then seem to totter: but it shall ever stand steadfast, because God upholds it.  because God upholds it with his hand. We must therefore arm ourselves with these testimonies against the temptations which shall happen when Christ's kingdom is assailed with many and mighty enemies, so as a man would imagine it would fall to ruin forthwith. Let the world devise what it can then, yea, let hell itself cast forth flashes of flaming fire: yet must we stick fast to this promise.  
Who shall judge.] I take the word prophet for Governor: as if he should say, there shall be one that shall govern: we often see a magnificent throne, and yet no man fits on it: and it will ordinarily fall out that kings shall be either idols or beasts, who have neither judgement, wisdom, nor any discretion in them. But here he saith, that he which shall sit in this throne will perform the office of a good governor: which is added, to the end we may know that Christ will be our protector in deed: for the judgement which is attributed to him is nothing else but the safe custody under which he hath received us, and which none can wring from him: neither will he let the wicked remain unpunished when they have offered us violence, if so be that with a meek and quiet spirit we will put ourselves under his protection.  
By the word hasten, the Prophet showeth that Christ will take vengeance quickly and speedily of our afflictions: 
We must set Christ's speediness in coming to our rescue, against our impatiency.  which we ought to oppose to our impatiency, because it seems to us that he is too slow in succouring us. But when we shall be so overswayed by our passions, let us think, surely this comes to pass because we give not place to his providence. Although then that he tarry according to the sense of the flesh, 
Although Christ seem to tarry long in our sense, yet he knows what time is fittest to help us.  yet doth he always moderate his judgements after a most excellent order, according as he knows the seasons best for us. For this cause then let us quietly wait his good pleasure.   
Vers. 6. We have heard of the pride of Moab (he is very proud) even his pride and his arrogancy, and his 
* Or, insolency.  indignation, but his lies 
* Or, shall not be approved, or, shall not take effect.  shall not be so. 
THe Prophet adds this sentence by way of prevention. For that which he had promised touching the restoration of the royal throne, seemed incredible; neither could they persuade themselves that the Moabites could be destroyed, seeing they flourished at that time with abundance of riches, as also in strength and power of men: who for this cause (being puffed up with prosperity) became exceeding proud. Add also, that their malapertness wherewith they insulted over the poor jews, was unto them like a sore and hard engine to break and bruise their hearts. The Prophet that he might prevent this temptation, tells them that the brags of the Moabites are well enough known; but yet their pride shall not hinder the Lord from punishing of them: because there is neither force, riches, nor multitude that is able to resist him. Isaiah then speaks as of a thing commonly known: to wit, that the Moabites were become so extreme proud, that they feared nothing: it being in deed the usual fashion of those that abound in wealth and power, to insult malapertly over God and men. But how great soever their arrogancy is the Lord will easily pull it down.  
His insolency.] The word Eurah for the most part signifies indignation: but the circumstance of this place seems to require somewhat more. This noun comes of the verb to Transgress, as if we should say in Latin, To exceed, and therefore I have thought good to translate it insolency. jeremiah having mentioned their pride & arrogancy, speaks of haughtiness of the heart, jere. 48.14. & 29. I make no question but Isaiah and jeremiah both meant that this people were so cruel in regard of their overweening, loftiness & stateliness, that they would wax wroth and angry upon the least occasion; and churlishly advance themselves against others. This vice is always joined with loftiness of mind, 
Riches begets pride, p●ide brings forth wrath, and wrath is for the most part accompanied with outrage.  because the contempt of others is accompanied with pride: and those who ascribe unto themselves more than is meet, are easily provoked to anger upon the least occasion: such can bear nothing, and are not only inclined to wrath, but to outrage also. For by their good wills they would subject every man under them, neither will they give place by any means to any man whatsoever. If every one be not ready at their beck they take it in foul scorn. Proud men do easily bewray this their high stomach: whereas the humble on the contrary are of a loving disposition, joined with modesty answerable thereunto, and are soon entreated to pardon any that have done them wrong.  
His lies.] The Hebrues call the members of man, or the branches of a tree Baddim: and they also take this word for Divination, which is used in this signification in some other places. Some think it is put here by a figure, for children: others refer it to words, or thoughts: others expound it of strength or sinews. But in mine opinion it is taken rather for a foolish boasting, because this noun is often taken for a lie: and we shall see hereafter how this signification agrees best to this place. The expositors also differ in the word Cen. The most translate, That lies, or words are not upright: others, 
Moab utters his vain brags, when he can not attain his chief enterprise.  that lies are not true. For the substance, I am almost of their opinion: neither doubt I but the Prophet meant to say that Moab utters his vain brags, because he can not attain to his chief enterprise.  
For the sense of the words we shall best gather it out of the four and fortieth Chapt. of jeremiah vers. 30. for having there repeated the very words of our Prophet, he presently adds by way of exposition, They shall not do so, as if he should say, That which they have resolved in themselves to do, shall never come to pass. Yet notwithstanding I am not of opinion that there should be a particle of similitude in the first member, but rather of confirmation, as it were by a negative, because he declares that there shall be no steadfastness in Moabs' counsels: neither should his divinations or lies come to effect. Thus the proud often determine of all things no otherwise then as if the disposing of them were in their own hands, and themselves exempt from being ruled by the providence of God. Such pride saith Isaiah shall fall, and whatsoever they promise unto themselves concerning their power, shall vanish like smoke.  
Hereby we are admonished, that pride is greatly displeasing unto God: 
Pride displeasing to God.  and by how much the more men be puffed up in regard of their riches, so much the nearer are they to their own destruction.   
Vers. 7. Therefore shall Moab howl unto Moab; every one shall howl: for the foundations of Kir-hareseth shall ye mourn: yet they shall be stricken. 
HE sets forth that more plainly which he touched before: to wit, that this pride and cruelty which proceeds thereof, shall be the cause of Moabs' ruin. 
jam. 4.6. 1. Pet. 5.5.  For seeing the Lord resists the proud, he must needs take down this haughtiness, under which the Church was miserably and shamefully trodden under foot. According to which example, the end of all proud persons must of necessity be lamentable. Where it is added, Moab unto Moab; his meaning is, that there shall be a dolorous song as it were, when they shall make their moan one to another touching their calamities, and shall weep for one another's griefs.  
Some translate, Because of Moab; but unfitly. For it is by and by said, that the howling shall be general, or amongst the people.  
For the foundations.] It sufficiently appears that Kir-hareseth was the head City, and the King's regal seat: but some think it to be a proper name; others say it is appellative: no doubt but the etymology of the word was taken hence; namely, because it was built of chalk. It may be also that it was called thus, in regard of the height of the walls which were made of brick. Now this was a city greatly renowned in that Country: yet he rather names the foundations than the City itself, because it should be razed to the ground. As if he should say; You shall not lament the ruin of the City or buildings, but the utter subversion of it, because there shall nothing remain of it.  
They expound the word Necaim, Lame: I had rather translate it, Hurt. The particle which is set before it, signifies as much as, Certainly, or, Surely: sometimes it is taken for But, or, Notwithstanding. Those which take it in the affirmative, expound it thus: You shall surely mourn, when you shall be hurt or stricken: that is to say, you shall not need to hire those that shall feign a mourning for you, as they usually do at the burial of some; but you shall mourn in good earnest. But I expound it Only; as if he should say; All that shall remain, shall be stricken; not one shall escape in safety. And by this manner of speech he expresseth the extreme ruin of that City, showing that those which live, shall not only bewail the calamities of others, but their own also: because they themselves shall be stricken. If the proud be thus sharply corrected, let us learn to carry ourselves modestly and peaceably; and freely to humble ourselves under the mighty hand of God.   
Vers. 8. For the vineyards of Heshbon are cut down, and the vine of Sibmah: the lords of the heathen have broken the principal vines thereof: they are come to Iaazer: they wandered in the wilderness: her goodly branches stretched out themselves, and went over the sea. 
THe Prophet describes, the destruction of the whole Country here under an allegory. It is very credible that it abounded with good vineyards: which we may easily collect from this place, and another like unto it in the 48. of jeremy, vers. 32. Now when the Prophets threaten any Countries with destruction, they are wont to recite the chiefest things in them. For example, if we were to speak of Picardy, truly we would not mention vines: as if we spoke of Orleans, or Burgundy. The Cities which the Prophet describes in this verse, are the head Cities in the Country of Moab.  
He saith, that the principal vines of the vineyards were plucked up by the Lords of the nations: that is to say, by the conquerors which bare sway as they listed over the people whom they had subdued. Where he saith, that these branches came to Iaazer, it is for amplifications sake; because this city was situated upon the bounds of the land of Moab. As if he should say, They shall not only cut down some part of your vines, but the whole Country shall be laid waste from one end to the other. Some refer this to the enemies: but I had rather refer it to the vines which stretched so far, that they came to Iaazer: so as the sense shall be; Although these vines should spread even unto jaazer, and should cover much land from thence unto the wilderness, yet shall the lords of the nations tread them under foot. So that the text runs well, because it is said afterwards, that the vines spread themselves unto the wilderness; yea, unto the sea: thereby signifying, that it was a fruitful soil, but especially for vines; he adds, over the sea; because in fertile grounds they are wont to keep back the sea with rampires for gaining of ground: and they prevent the violence of the water with boards and timber, to enlarge the land.   
Vers. 9 Therefore will I weep with the weeping of jaazer, and of the vine of Sibmah: O Heshbon and Elealeh I will make thee drunk with my tears, because upon thy summer fruits, and upon thy harvest a shouting is fallen. 
Here the Prophet takes another person upon him, as we have noted before: for he sorrows and complains in the person of the Moabites. I deny not but the faithful have always trembled at God's judgements, neither could they ever so put off the bowels of pity, but they had still compassion upon the wicked; yet doth he not describe his private affections here: but his meaning is, to get authority to his doctrine, that none might doubt of the accomplishment of it. And therefore he represents the sorrow and heaviness which they should all feel after the discomfiture (as it were upon a scaffold) in the person of a Moabite; and all to the end he might the better confirm the jews in the truth of this promise, which might otherwise have seemed incredible unto them.  
Because upon thy summer fruits.] The expositors interpret this latter part diversly. The verb Naphal, signifies to Fall, and to run upon. Those which take it in the last signification, refer the word Hedad, to the enemies themselves: as if he should say, The cry of the enemies shall run upon thy harvest: so as there should be a close opposition here between this cry, and the singing whereof he will speak in the next verse. Others expound it, It shall come to pass that they shall cast forth cries: as if singing should cease, and as if the pleasant songs and mirth of the reapers, who are wont to rejoice after harvest, should be no more heard. But I had rather refer it to the cry of the enemies: wherein I follow jeremiah, the faithful expositor of this place, 
jer. 48.32.  who saith, That the destroyer shall run upon thy summer fruits. Which Isaiah calls here the cry of the enemies: as if he should say; When thou shalt prepare thyself to gather in thy harvest, the enemies shall run upon thee, from whom thou shalt hear this hideous cry instead of thy cheerful songs, and shall chase thee thence.   
Vers. 10. And gladness is taken away, and joy out of the plentiful field: and in the vineyards shall be no singing nor shouting for joy; the treader shall not tread wine in the wine-presses: I have caused the rejoicing to cease. 
He confirms his threatening by more words, showing that the whole region shall be destroyed and laid waste, so as there shall be no more vintage nor harvest. When he saith, that God will take away the songs of the vine-dressers, he respects the ancient custom. For they were wont to dance and manifest their joy after the grapes were gathered in. For which cause, Virgil 
Virgil.  saith, that the vine-dresser sings when his last labours about his vines are finished, even as the Mariners shout for joy when they be arrived in the haven. For then having suffered much, and escaped many dangers, they hope to have rest, and to obtain some refreshing. This is as much then as if the Prophet had said, Being deprived of the revenue of their fruits, nothing shall remain unto them, but the bewailing of their poverty.   
Vers. 11. Wherefore my bowels shall sound like an harp for Moab, and mine inward parts for Kir-hareseth. 
THe Prophet under the person of a Moabite doth again describe a great lamentation proceeding from such grievous sorrow, that their bowels should break, or make an horrible noise. For he would show the thing itself by the sign of it. Now we have already showed whereunto these lively descriptions tend; to wit, that having the thing demonstrated as it were in their sight, we might the more confidently expect the obtaining of that which far surmounts all our thoughts. In that he names the chief City again, he notes out the ruin of the whole Country, taking a part for the whole.   
Vers. 12. And it shall appear that Moab shall be weary of his high places: then shall he come to his 
* Or, Sanctuary.  Temple to pray, but he shall not prevail. 
HE now returns to the sentence which he touched in the second verse: to wit, that the idolaters seeing their affairs to succeed ill, do run to idols, thinking to find some comfort in them. Although he here expresseth some thing more: for in as much as Idolaters have their temples and ordinary chapels, they trot to that temple which they take for the most holy (when any great calamity befalls them) as to the place where they hope to find God most favourable unto them. For if the Papists at this day fall into any great and extreme danger, they persuade themselves they shall sooner obtain their requests (and this hath been a common and ancient superstitious conceit) if they troth to Saint claud, or to our Lady of Laurette, or to some other Idol more famous than the rest: than if they should resort to the Church that is nearest hand. They make their extraordinary prayers in places furthest off. Thus the Prophet calls the most renowned and frequented temple among the Moabites, a Sanctuary; and saith, they shall go thither: but to no purpose. Now it appears by the holy history, that the famousest temple of the Moabites was dedicated unto Chem●sh: 1. King. 11.7.  
Some expound the particle, They shall not prevail: that they should be so weary, that they should not have so much strength as to go to the temple. But the first sense is the fittest as I think: for he takes away all hope from the Moabites, so as they should find no succour, no not in the gods themselves. This member, and when is shall appear, hath great weight: for it signifies that the Idolaters are not led with reason, but rather by their natural appetites, even like unto bruit beasts. For as beasts judge by touching, smelling, and seeing, so also the Idolaters have no better schoolmaster to instruct them than their own carnal sense. If any then convince them by sound arguments, that they do ill; a man shall gain nothing from them. And howsoever they sometimes have experience that all their labour in vexing themselves after their manner is but lost; yet will they not therefore give over, but forge new means, and will bring in services of their own in●ention, which they would feign have God to approve of. If they have good success, that they attribute to their superstitions, and so wax the more obduarate: and if matters succeed ill they reject their inventions, condemn their new devised worship, and blame their gods. To be short, they depend wholly upon events, 
Idolaters depend altogether upon events.  judging of nothing neither by reason, nor by the word of God. Therefore they are new-fangled evermore, according as experience leads them. But it seems the Prophet passeth yet further, to wit, that the Moabites shall come to the Temple of Chamos when their folly shall be manifestly discovered unto all; rather with shame and blushing, then of any mature deliberation.   
Vers. 13. This is the word that the Lord hath spoken against Moab since that time. 
THis short sentence is the confirmation of the prophesy: for his meaning is, that he hath even pronounced the very decree of God himself, and hath uttered nothing but the Lord's message. Thus putting off as it were the person of man, he brings in God speaking in this manner:   
Vers. 14. And now the Lord hath spoken, saying, In three years, as the yee●●s of an hireling, and the glory of Moab shall be contemned in all the great multitude, and the remnant shall be very small and feeble. 
THree years.] The time is not only prefixed for the certainty, but also to the end the faithful might not languish in waiting any longer. Now he alludes to the agreements and covenants of men, wherein they have been wont to set down a certain day which they must not break. This is specially done in mercenary businesses; which similitude is often used in the scriptures, 
job. 7.1.2. & 14.6. Chap. 21.16.  because the hireling waits with exceeding desire for the appointed day wherein he is to receive his wages. For they groan as it were under the burden, and bear their ordinary labours unwillingly. Thus God saith, he will assign a certain day unto the Moabites which they shall not escape; but all their puissance shall therein be brought to nothing. He speaks expressly of the multitude, because they were a great people; and therefore bragged of it as if they had been invincible. Where he adds that the remnant shall be feeble. he means, there shall be such a change, that there shall be great odds between their former and latter estate, because nothing shall be seen but a woeful and hideous spectacle in those that remain.    

THE XVII. CHAPTER.  
Vers. 1. The burden of Damascus. Behold, Damascus is taken away from being a City, for it shall be a ruinous heap. 
HE prophesieth against the kingdom of Syria, and mentions the head City, which was the regal seat of the Kingdom. 
The reason why this burden is pronounced against Damascus.  Now it was requisite that this destruction should be described as well as the rest, to the end the faithful might assure themselves that God would assist them in time convenient, and would not always suffer the wicked to molest them without ceasing. For the king of Syria was confederate with the king of Israel against the king of judah; as we have seen before in the seventh Chapter: and because the jews were not strong enough to resist them, being destitute of sufficient means, they might also have doubted of succour from God, as if he had left them at six and seven. That he might therefore free them from this perplexity, he threatens destruction to this kingdom of Syria, from whence they might well conclude, that God fought for the defence of his people.  
It is not known in what time Isaiah prophesied this, neither (as I have touched heretofore) doth he observe the precise order of times when he threatens any nation with the chastisements which it deserved: but as I conjecture he foretold this, 
The time when this burden wa● threatened.  when the two kings of Israel and Syria had invaded judah: having therewithal conspired the destruction of the Church. For in as much as he joins the Israelites and Syrians together, he calls them both to the same judgement; to let them understand that they had so profited by this wicked and cursed league, that both of them should be enwrapped in one and the same destruction. The Prophet's meaning than is to comfort the faithful of the tribe of judah, because he especially had regard to them (and not to the Israelites nor Syrians, whose ruin he now foretells) lest they should be left comfortless.  
The particle demonstrative, Behold, seals up as it were the truth of this prophesy. Whereas he only mentions Damascus in particular, it follows not therefore that he meant to exempt the other parts of the kingdom: but this manner of speech is very usual in the Prophets, namely, to take a part for the whole, so as under the ruin of the principal City, 
Reasons why the Prophets threaten ruin to the chief Cities, rather than to the inferior.  he comprehends that which should befall the whole Nation: for what could the lesser Cities expect but confusion, when the fortress of the kingdom should be taken? There is also another reason why the Prophets threaten the chief Cities, directing their speech against them, to wit, because they were the seminaries of all wickedness, from which as out of a fountain it dispersed itself over the whole land.   
Vers. 2. The Cities of Aroer shall be forsaken: they shall be for the flocks; for they shall be there, and none shall make them afraid. 

Num. 32.34 Deut. 2. ●6. & 3.12. & 4.48.  IT is uncertain whether by Aroer here, he means that City whereof mention is made elsewhere. It should rather be the name of a Region or Country; howsoever he describes the form of a Country laid waste: for he saith, that the places where Cities were built, should now be common pastures; so as nothing should remain but the lodges & tents of shepherds: for if any inhabitants were left there, they should drive their flocks to another place.   
Vers. 3. The munition also shall cease from Ephraim, and the Kingdom from Damascus: and the remnant of Aram shall be as the glory of the children of Israel, saith the Lord of hosts. 
he now shows the cause why the Lord would cut off the Kingdom of Syria. The Prophet Amos recites many: Amos 1.3. But that which Isaiah mentions here, was the principal; to wit, that they had drawn the Kingdom of Israel to the bent of their bow, to make war against the jews. No doubt but the Israelites were enticed by the flatteries of the Syrians, to make a league with them to fight against their brethren. And the better to deceive them, the Syrians alleged that they would aid them against all their adversaries. And therefore the Israelites also rested themselves upon the strength of their confederates: so as they were persuaded, that none were too hard for them. Under the word Ephraim, he means all Israel, as in many other places; for Ephraim was the chief Tribe of the people. Besides, he saith, that the munition and kingdom shall cease from a place, when the strength thereof is broken, and the excellency thereof brought low.  
The remnant.] That is to say, the peoples both of Syria and Israel should be brought to nought: and the better to authorize his prophecy, he adds forthwith, that God hath spoken it. Now when God punished these two kingdoms so severely, no doubt but hereby he provided for the salvation of his Church, redeeming and delivering it even by the destruction of the enemies. And for the rooting out of them both, he used the help of the Assyrians, whom the jews themselves had called: in which fact of theirs, they sinned very grossly. Yet could not their offence hinder the Lord from being careful of his Church; 
God sometimes delivers his Church, by setting her adversaries together by the ears.  delivering it, by setting his enemies together by the ears. And by this we may se● how great care the Lord hath of us, seeing he spares not to punish even great and mighty kingdoms for our safety. We may also observe, that although all the wicked should band and join themselves in league together to destroy us; yet the Lord will easily find a way how to deliver us out of their devouring jaws. Besides, we may note how needful it is for us to be deprived of all human helps, wherein we often put vain confidence, and that against God himself: for being once blinded with prosperity, 
It is fit we should now and ●h●n be left helpless, to bring us to the true sight of our own weakness.  we begin so to pride ourselves in it, that we can give God no audience. He must be feign therefore to remove all impediments out of our way, to the end we may come to the true sight of our poverty: as it happened to the Israelites, who were stripped of all their succours, after Syria was once destroyed.   

Vers. 4. And in that day the glory of jacob shall be impoverished, and the fatness of his flesh shall be made lean.  
5. And it shall be as when the harvest man gathereth the corn, and reapeth the ears with his arm: and he shall be as he that gathereth the ears in the valley of Rephaim.  
ALthough he had promised to speak of Syria and Damascus, 
The reason why the Israelites are matched with the Syrians in this judgement.  yet now he joins the Israelites with the Syrians: and the reason is, because they were confederates in one and the same quarrel. The Syrians, to whom Isaiah especially directs his speech, were even as a firebrand to kindle the wrath of the Israelites, as hath been said: but the Israelites were no less guilty, and therefore justly are they wrapped in the same afflictions, as if they had been yoked with them. It is uncertain whether he means all the elect people, when he speaks of jacob; so as he should comprehend the Tribe of judah also. Yet is it very likely it should be referred to the ten Tribes only, who challenged this name unto themselves: so as he calls them glorious, by way of derision, because when they waxed proud of their strength, multitude, and confederacies, they despised their brethren the jews. Whereas he threatens them afterward with leanness, he doth it to tax their insolency: as on the contrary the Prophet's scorn and reproach them for being become fat. For their prosperity made them proud, being puffed up with the fruitfulness of their country, even as fat horses overmuch pampered, are wont to kick with the heel; which is the cause why Amos calls them fat kine: Amos. 4.1. 
Amos 4.1.  How wanton and lusty soever they were then, the Lord protests, that he will take down their fat, which caused them to be so glorious.  
And it shall be. 
Vers. 5. ] By this similitude he shows how fearful the judgement shall be. Look, saith he, 
Simile.  how reapers gather the corn into their arms, so shall this multitude (how great and mighty soever) be reaped by the enemies. And that he might not omit any thing, he adds, that after the harvest shall be ended, some lose ears shall be gathered, which lay scattered here & there: as if he should say, After the multitude shall be gathered in, & the land made bare, even as a field that is reaped, the remainder which shall be scattered, shall not therefore rest in safety. Moreover, he useth this similitude of the harvest, because the people were grown secure upon trust of their great multitude: But as the reapers are not amazed at all when they see the corn very thick; so, saith he, the great multitude shall not disable the Lord from rooting them wholly out. We may in like manner refer this to the Assyrians; but yet the sense will be the same, because they were God's servants to execute this vengeance. We need not stand to debate much about the verb To gather, because it signifies nothing else but that the slaughter shall be like an harvest, which being once ended, others are permitted to glean the ears which lie scattered. For after that the ten tribes had been led captives, the Assyrians gleaned up the remnant also, when they understood of their new devices, 2. King. 17.4.5. He makes especial mention of Rephaim, because the Israelites were well acquainted with the fruitfulness of it.   
Vers. 6. Yet a gathering of grapes shall be left in it, 
Chap. 24.13.  as the shaking of an olive tree, two or three berries in the top of the utmost bows, and four or five in the high branches of the fruit thereof, saith the Lord God of Israel. 
HE had precisely affirmed that nothing should remain of the discomfiture; even as if the name of the nation should be utterly defaced. Now he adds a consolation 
A Consolation.  to assuage the bitterness of the slaughter. For he shows that there shall some remain, although the enemies determined to consume and destroy them utterly. Even as a man never plucks his vine so clean but there will some grape or cluster lie hidden under the leaves: Likewise as a man never shakes his olives so thoroughly but that some one will hang still in the top of the trees: so howsoever the enemies be enraged, and the wrath of God kindled, yet as he therein shows himself a severe judge, so will he show himself gracious and merciful, in reserving a small number; in not suffering the spoil of the enemies to fall upon his elect. Whence we may gather, 
In wrath God always remembers mercy.  that his mercy will always take place in the midst of his most fierce vengeance. For he speaks here of the children of Abraham, who albeit they were revolted from God, and had made themselves unworthy of their adoption, yet did the goodness of God overcome their malice. True it is they had deserved no such favour, but yet must the covenant of the Lord remain sure and inviolable, so as the testimony thereof appeareth in this remnant, although the people for their parts had abolished it wholly as much as lay in them. Which we ought diligently to observe, that when we see no face of the Church at all, 
The Church may seem at sometime to be utterly wasted, but God still reserves a small remnant because of his promise's.  but that the faithful seem to be perished, we should not think it is therefore razed out, because God is immutable, who hath promised that it shall stand for ever, Gen. 17.7. There shall ever be some remain then, although to outward appearance we oftentimes behold the contrary.   
Vers. 7. At that day shall a man look to his maker, and his eyes shall look to the hol●e one of Israel. 
NOw he sets forth the fruit of this chastisement: 
The second consolation.  and this is the second consolation, which should sustain the faithful in their adversities. For howsoever they felt nothing but the wrath of God; yet were they to think that the Lord (who never forgets his own) would still preserve his Church for ever: and withal, that the corrections should be profitable to his children. Having spoken then of the perpetuity of the Church, he also adds, that afterwards men shall look unto God, which is the most desirable good thing of all others. For when we return unto God, than the world, which was laid waist before, gins to be brought into his right frame again. Therefore when we are estranged from him, because none of us reputes willingly, we can not be brought back again into the right way unless he use the spur and corrections to drive us forward. Hereby than we are admonished to bear our chastisements cheerfully, seeing God useth them as means to purge us from a most deadly apostasy. For to look unto God, 
God useth corrections as a special remedy to preserve us from apostasy.  is nothing else but (having once turned out of the way) to come into his favour by turning again unto him, and to put ourselves under his protection. What is the cause why men give over themselves to all lewdness? Surely because they forget God. 

What it is to turn unto God.  
Knowledge of God breeds reverence: forgetfulness contempt.   For where the true knowledge of God is, there is also reverence of his Majesty joined with it: and wheresoever forgetfulness beareth sway, there contempt must needs reign. Although this manner of speech appertain properly to faith, as if he should say, when the Israelites shall be once tamed by these sharp chastisements, they shall then feel by experience that there is no succour but in God alone: in which sense he presently adds the word maker. Truly it was a detestable senselessness that they rested not upon that God only who had endued them with so many excellent gifts. The Prophet shows then that they shall become wiser by being humbled under calamities and afflictions, and shall begin to hope in him who had bound them unto him by so many benefits.  
He calls God their maker, not as in regard that he created all mankind, but in the same sense that he calls him the holy one of Israel. Although then that all men be created according to God's image, yet Israel was properly the work of his hands, 
Gen. 1.27. Exod. 19.6.  because they were his holy inheritance and chosen people. And this repetition is used to signify the same thing according to the common custom of the Hebrew tongue. He calls God holy, not only because he is so in himself, but also in regard of the effect, for he sanctifies and chooseth to himself the children of Abraham: whence it follows, that the creation whereof he speaks, aught to be referred to spiritual regeneration, for so God is specially called the maker of Israel.   
Vers. 8. And he shall not look to the Altars, the works of his own hands; neither shall he look to those things which his own singers have made, as groves and images. 
THis exposition declares more clearly, that this looking, whereof he spoke in the former verse, is to be understood properly of faith and hope. For he saith, that all false trusts shall vanish, when men begin once to hope in God: for the very truth is, no man beholds the Lord aright, that forsakes not all his superstitions. And therefore we are here taught to take away all impediments if we will have access unto God: those therefore do foully deceive themselves, who will join him with idols; as the jews once did, and as the Papists now do: and note we also, that this vice hath not reigned for a day or two in the world, but always. Let us then utterly abandon all those obstacles, that so resting ourselves upon the only goodness of our God, we may rightly and clearly behold him, and put our whole confidence in his mercy.  
Now that he might more plainly show his detestation, he calls the false gods the work of their hands: that the Israelites being ashamed of their folly, might put away and rid their hands of such a reproachful imputation. Now he spares no words in describing this sin, because they were principally defiled with it: as indeed there is no wickedness more abominable in God's sight than it. They had an infinite number of superstitions among them, and had set up idols and altars in innumerable places; so as Isaiah had just occasion to reprove and press this sin home upon them.  
Object. But it may be objected, that the Altar of jerusalem was also erected by men; why should they not reject that, as well as the rest, to come unto God? Ans. I answer, this Altar differed very much from other Altars: for albeit it were composed of lime and stone, and decked with gold and silver, and made with men's hands as others were; yet ought they not to respect either the matter or workmanship, but God himself which was the author of it, at whose commandment this Altar was set up. And therefore the essential form (as you would say) which it had received by the word of God, must be considered: and none account to be made of the rest, because God himself was the master builder of it. As for other Altars, howsoever they somewhat resembled that at jerusalem; yet were they detestable, because they had received no authority from God's word. And the like reckoning may we make of all the inventions of man's brain; let them have what goodly appearance soever of holiness you will: 
God can allow of nothing, but that which he hath consecrated by his word.  for God cannot allow any thing but that which is consecrated by his word.   
Vers. 9 In that day shall the Cities of their strength be as the forsaking of boughs and branches, which they did forsake, because of the children of Israel; and there shall be desolation. 
HE goes on still with that which he began to speak of touching the destruction of the inhabitants of the land. Now because the Israelites thought themselves safe in regard of their bulwarks and strong Cities, he threatens that this shall stand them in no more stead, than if the enemies walked thorough desert places. Whereas some think that Choresh and Azt●bath are the proper names of Cities, it is far fetched: I rather understand it that he speaks here of thorny or untilled places: as if he should say, Your defence of walls and ditches, shall serve you to no more purpose, then if you dwelled among thorns and bushes. I make no doubt but the particle Asher, stands here for a note of similitude, and therefore I have translated it, A●● so that the Prophet should say all with a breath (as it were) that the people shall now be scattered by a fearful flight, even as God once drove out the Canaanites before them. Those which make this particle a relative, are constrained to supply something, and to break off the course of the speech.  
But the Prophet puts them in mind of an ancient example, to the end the Israelites might perceive how vain and deceivable that defence is, which is opposed against the hand of God. It is a very grievous reproach: for the Israelites considered not that God had given them this land to inherit, to the end they should obey him: that he had therefore driven the enemies out of it, to put them in possession: they had therefore made themselves unworthy of so great bounty by their own unthankfulness. Being then deprived of such a mercy, they justly felt the difference between the present evils, and the former benefits which they once enjoyed.  
This text will be the easier to understand out of Moses, whom the Prophets often follow: for in the promises, he saith thus in express terms; One of you shall chase a thousand: and contrariwise in the threatings; A thousand of you shall be chased by one: Leu. 26.8. Deut. 32.30. josh. 13.10. Even as he had then so astonished the Canaanites, that they fled by and by before the Israelites: so also did he punish the unthankfulness of the people, by leaving them without power to resist. Thus the Lord manifested his power two ways: first, in driving out the Canaanites: secondly, in taking vengeance upon his people. The Prophet then in calling this ancient benefit to mind, doth therewithal upbraid this unthankful and forgetful people with their disloyalty, that so they might acknowledge their chastisement to be justly inflicted upon them: as also that it was from Gods own hand that they were thus afflicted by their enemies, to whom in times past themselves were a terror and astonishment.   
Vers. 10. Because thou hast forgotten the God of thy salvation, and hast not remembered the 
* Or, rock.  God of thy strength: therefore shalt thou set pleasant plants, and shalt graff strange vine branches. 
HE shows the cause why God handled the ten Tribes so severely, lest they should complain that they suffered wrongfully, or were hardly dealt with. To be short, his meaning is to say, that all these afflictions are come upon them, because they have wickedly contemned God. For their unthankfulness was too too vile, and altogether unexcusable; that having received so many benefits, they should now prostitute their hopes, by resting upon the help of idols and profane nations: as if they had never tasted the bounty of God in any thing. Indeed none of the unbelievers being called to judgement, shall be able to excuse themselves for not offering wrong to God in running after creatures. But the case was far otherwise with the Israelites, to whom God had manifested himself in such wise, that they ought to have rested in his favour alone, and to have rejected all the corruptions that reigned in the world. justly then are they condemned of ingratitude, in that they buried the matter of true confidence in forgetfulness. And to speak the truth, after God hath once caused us to taste the sweetness of his fatherly goodness, if it take deep root in our hearts indeed, in cannot possibly come to pass, that we should finally set our hearts upon the inordinate love of creatures. Whence it follows, that those are very ingrateful, which trot hither and thither, not contenting themselves with God alone for by this means they set nought by his inestimable bounty. Therefore it is that the Prophet expressly calls him the God of salvation, and the rock of strength The word Tsur, signifies both the one and the other: for it was a most prodigious thing not to hold themselves faithful unto God, who had so oftentimes delivered them, and that as it were by an outstretched arm.  

The sin.  Whereas he adds, And hast no● remembered: it serves for amplification; because he closely taxeth them of wicked forgetfulness, in not considering how many favours God had showed them before. 
The punishment.  Thou shalt plant. Now follows the punishment; lest they should imagine this their unthankfulness should scape scotfree; to wit, because they had forsaken the fountain of all good things. For albeit they should take care how to live, yet should they be consumed by penury and famine: because the enemy shall spoil and waste whatsoever they have gotten by their industry. This place is taken out of Mose●: for this curse among others is there pronounced. Deut. 28.30.39. Whence we may see, 
The Prophets are the true expositors of the Law.  that the Prophets borrowed many things out of Moses, and are the true expositors of the Law; as I have often showed. He speaks of pleasant vines, and of branches brought from far, because the greatness of the loss should augment their sorrow.   
Vers. 11. In the day shalt thou make thy plant to grow, and in the morning shalt thou make thy seed to flourish: but the harvest shall be gone in the day of possession, and there shall be despera●● sorrow. 
THou shalt make to grow.] He signifies a continual husbandry employed about planting and sowing. Yet may we understand it of the success that comes of it: as if a vine newly planted, should immediately bring forth wine. This agrees with that which is presently added; where the morning is taken for the day: and thus it seems he should speak of a sudden ripening; unless any had rather refer it to diligence, because they were busy at work by break of day. There is some ambiguity in the words: for some turn it, Th● branch shall be gone in the day of affliction. But seeing the word Chalah, signifies Heritage, it should signify properly (as I think) in this place, a gathering together: neither do I see how the word Branch should agree. I confess indeed that when they speak of vines, the word Harvest is used; but abusively. It might also be translated, Collecting: yet would I not obstinately stand to contend about these two words, because the sense will always be one; provided that the foresaid word be taken for the gathering of fruits. Thus than the text will run well; Although thou ceasest not from labour, holding thyself hard at it from morning to night: yet shalt thou gain nothing by it, because the fruit shall whither of itself, by the shaking of the bows; or, thy vines shall be spoiled.  
Thus then by the figure Synecdoche, under the verb To plant, he comprehends a daily labour which husbandmen and vine-dressers take in the fields and vineyards. Such a labour must needs be very irksome, and proceeds from the very curse of God. For if he that is destitute of possessions, be oftentimes banished out of his Country, he will not be so much grieved as he that enjoyeth fruitful lands, especially if he have bestowed any long time in husbanding of them: th● Lord then meant to execute his vengeance upon the Israelites, because they had abused the abundance of the land, and let lose the rains unto all excess. The like punishment is also threatened generally to all the wicked; to wit, that they shall rise early, and labour extremely; because it shall be without any fruit: whereas on the contrary, those which rest upon the Lord, are well assured to reap the certain fruit of their labours, because the blessing of God accompanies the work of their hands. Read Psalm 127.2. and 128.2.   
Vers. 12. Ah, the multitude of many people, they shall make a sound like the noise of the sea: for the noise of the people shall make a sound like the noise of mighty waters. 
OThers expound Ah, Woe, as if it were a curse: sometimes it is used as a word of calling, as we have seen heretofore. But as I think, it should rather signify Alas in this place: for he mourns for the calamity which he foresaw would befall Israel: be it that he doth it of a brotherly affection, or that he thereby would pierce the deeper into the hearts of this senseless and blockish people. No question but the Prophets feared the vengeance of God whereof they were the Heralds, more than any other: and howsoever they sharply threatened the people as in regard of the person they sustained, yet did they never so cast off the affection of love, but they always had compassion of those that should perish. Notwithstanding the consideration of the covenant which God had contracted with the seed of Abraham, was the cause of this: and we see that this affection was in S. Paul, who desires to be accursed for his brethren the jews, Rom. 9.3. When Isaiah then sets the matter thus before his eyes, it could not be but that he was touched with extreme grief. Now in that he sets this destruction before the view of the Israelites as if he himself beheld it, it is to confirm his threatening, as we have showed elsewhere. The word multitude is set down, because the army was gathered of many and divers nations, whereof the Monarchy of the Assyrians was composed. By the similitudes which he addeth afterwards, his meaning is only to amplify his speech: for he compares the enemies to a Sea or deluge which drowns the whole country.   
Vers. 13. The people shall make a sound like the noise of many waters: but God shall rebuke them, and they shall flee far off, and shall be chased as the chaff of the mountains before the wind, and as a rolling thing before the whirlwind. 
ALthough he seems to continue on the threatening which he began before, yet doth he now begin to comfort the faithful, by repeating again the very same words with the former: as if he should say, It must needs be that those who have forgotten God should be chastised, and as good as overwhelmed for their wicked revolt: but the Lord according to his wont goodness will repress the overmuch cruelty of the enemies; for having once served himself of their rough dealing, he will find a means well enough to beat them back and chase them away. See here a singular consolation, by which he meant to put the faithful which remained in good hope. Now he speaks not of the jews only, as the most have imagined, for hitherunto he hath directed his speech unto the ten Tribes: amongst whom no doubt there were some that truly feared God; who had been left in a desperate case if they had had no promise whereon to rest.  
By these similitudes he describes horrible storms & tempests: for when the holy Ghost would comfort the faithful, he sets those things before them which are wont most of all to terrify and cast down their spirits: to the end we might learn that it is easy for the Lord to still all the violence of tempests, be they never so furious. And look how he hath the sea, the winds, and tempests at his command, so easily can he curb the rage and violence of their enemies. Therefore he by and by after compares the Assyrians to straw, or stubble: for howsoever their fury was terrible to the Israelites, yet the Prophet shows notwithstanding that they are no more in God's account then straws or rushes: because without any pains whatsoever he will scatter all their preparations. They were not then to judge of their forces and power according to sense. As oft therefore as we see that the wicked have gotten the bridle in their necks to run upon us for our destruction, let us arm ourselves (as much as is possible) with this meditation: 
A meditation of great use.  True it is that we see no matter of hope left, but God seethe a means ready to bring all powers that are raised up against us to nought. The word Galgal, signifies a round thing which the wind drives easily away.   
Vers. 14. And lo, in the evening there is trouble: but afore the morning it is gone. This is the portion of them that spoil us, and the lot of them that rob us. 
THe sense is this, look how a tempest raised up in the evening appears not in the morning if it be by and by appeased: so also shall it come to pass that immediately after the enemies shall be driven away, you shall suddenly espy (beyond all hope) a sweet and quiet calm. The Prophet meant to set down two things: first, that the rage of the enemies shall suddenly fall upon them: secondly, that the spoil which they shall make shall not last very long. For as the Assyrians rose suddenly against the Israelites, so also they were soon brought to nought. All the faithful aught to gather great consolation from this place as oft as they see things troubled and confused, 
A Consolation.  and fearful changes to approach: for is all this aught else than a tempest which the Lord will easily still? Tyrant's come upon us as waves and billows, but the Lord will quickly disperse their rage: let us therefore patiently wait for his help. For albeit he now and then suffers us to be tossed to and fro, yet will the Lord in the end bring us to the haven, and that even thorough the midst of all storms.  
Now if the Prophet thus comforted a small handful of the remnant, we need not doubt but this promise also belongs unto us. For we in deed are but an handful, and the poor Church is shut up within very narrow bounds. But if we consider the estate of this kingdom of Israel, how small a number of God's servants was to be found there? Alas there was none almost that durst open his mouth, so much was religion and godliness hated of all sorts. Although then that the Lord destroys the multitude of the wicked, yet will he always leave some plank for his Church to save herself from shipwreck, and to bring the small remnant of the poor faithful, who are tossed with others as in the same ship, to a safe hau●n.  
This is the portion.] He speaks of the faithful which were hid in the kingdom of Israel, and joins them to the body of the Church, although the members were scattered here and there; as it often comes to pass to the children of God. And here we may behold the end of the wicked, 
The end of persecutors.  which have persecuted us. For howsoever we be exposed to their rage and fury, although they spoil, rob, and tread us under foot, offering us all the outrages in the world; yet shall they be but like unto waves, which disperse themselves by their own violence, and so vanish suddenly away. We ought to wait till the like befalls all such tyrants at this day, who miserably vex and afflict the Church, and handle the children of God unkindly. Let this consolation then be engraven in the table of our hearts, being fully assured that the like judgement will overtake them.    

THE XVIII. CHAPTER.  
Vers. 1. Oh the land shadowing with wings, which is beyond the river of Ethiopia. 
I Cannot affirm of what people Isaiah speaks; although it be apparent enough that it was some country bordering upon Ethiopia. Some refer it to the whole land of Egypt; but without any good probability, seeing he makes a particular treatise thereof in the Chapter following: and therefore we must understand this as spoken to a people separate from the Egyptians. Many suppose that it should be the Troglodytes; which yet seems not very likely, because they had no familiarity with other nations: for their speech (as the Cosmographers testify, was rather a whistling or h●ssing, than any distinct sound of words. But as touching these here mentioned, it is plain that they had both society and league with other nations. Yet is it uncertain whether they conspired against the jews or no, or whether they joined with the Egyptians to make war upon the Assyrians. If they were the open adversaries of the jews, than Isaiah denounceth their punishment. But contrariwise, if they did feed the jews with deceitful promises, he shows that they were to expect no succour from them; because they did nothing but entertain time with their frivolous messages. How ever it be, we may gather by that which he speaks of the nations near adjoining, which he will name in this Chapter, in what place this people was seated; to wit, very near unto Egypt and Ethiopia. Unless any had rather affirm, that it is meant of part of the sea coast of Ethiopia; 
Chap. 37.9.  because it will appear by the 37. Chapter of this book, that the Assyrians had war with the King of Ethiopia. Now when it is said, that this land makes a shadow with wings, it appears that the sea was nigh unto it; so as it became rich in regard of much navigation. For small and poor regions cannot frequent nor occupy in strange Countries. His meaning is then, that this people used to traffic much by sea.   
Vers. 2. Sending Ambassadors by the sea, even in vessels of 
* Or, ru●●e●.  reeds upon the waters, saying; Go ye swift messengers, to a nation that is scattered abroad and spoiled, to a terrible people from their beginning even hitherto; a nation by little and little, even trodden under foot, 
On every side.  whose land the floods have spoiled. 
THis is properly to be referrred to the state of those times. It seems that this people had solicited the Egyptians, or Syrians, to vex the jews: or else that the Assyrians used them to molest the Country of judea; or, that they were companions of the Egyptians, joining hand in hand to beat back the Assyrians, lest they should wax too strong and mighty. We can affirm nothing but by way of conjecture, because all histories are silent in this behalf. Seeing then that we want witnesses in this case, we must use probable conjectures. It is very likely that these journeys were not taken in hand to go to some place near unto them, but far off. Whereas he calls them ships of rushes, we are not to think it strange; because it appears by ancient histories, that the Egyptians commonly used such vessels by sea, in regard that Nilus is so steep and dangerous to those that sail in it in some places, by reason of the height from whence the waters do violently fall; (which they call Catadupes) that it is impossible to bring ships of wood that way, without breaking & renting them upon the rocks. And therefore they are constrained to use little pliable vessels. And lest the water should enter in and drown them, the histories say, that these ships were lined with pitch in the insides of them.  
Go ye swift posts.] This place is obscure; yet will I follow that interpretation which I take to be most probable. The Prophet shows the end of his prophecy; that is to say, why he foretold the destruction of this people; to wit, (if we take them for the sworn enemies of the jews) to bring some consolation to the faithful, which were miserably scattered and dispersed, that by receiving this good tidings, they might rejoice and give thanks unto God. But if any had rather say that the jews were drawn by this nation to an unlawful league, than this exhortation is by way of deriding them, so as he rebukes the folly of the elect people, who forsook God to depend upon vain and frivolous succours. For whereas some attribute these words unto God, as if he should command these nations inhabiting near the sea to hasten to the destruction of the jews: I see not how it should agree to the sense of the text. Neither is there any more appearance in that which others think, to wit, that by the words following the Prophet s●te forth the destruction of this obscure and unknown people, because that by the spoilt people he means the Iew●s, which should be vexed and scattered after a strange manner, so as no part amongst them whatsoever should remain safe.  
He calls them a terrible nation, because they should be an astonishment to all those that should behold them, being disfigured with such horrible calamities. For I cannot approve of their judgement who expound this of signs and wonders which the Lord showed amongst the jews to make them feared of all: he hath regard rather to that place of Moses where it is said, The Lord shall make thee an astonishment and a wonder, Deut. 28.28.37: also, the nodding of the head, and a proverb and derision is used in other places, jere. 18.16. & 19.8. & 25.18. He signifies a people then whose sight shall be so fearful, that they shall be an astonishment unto all: and we know that as this was foretold, so also did it come to pass to the jews.  
When it is said on every side, it is as much as if one should draw lines, and that they should be so well knit together, as there should no place be left empty between them: or as if an husbandman made such furrows in his field, that he leaves not one clot of earth unturned up, or broken. Thus was this people beaten down and broken.  
By the floods, he means a great army of enemies, to wit, or the Assyrians. Now he alludes to that which he said before in the 8. Chapter, vers. 6. to wit, that the people being discontented with their little river Shilo, desired rather roaring and violent waters. After than that they had called them forth for their succour, they were overwhelmed by them as with a deluge. So that the cause of all this ill success was for that they contented not themselves with God's promises, but sought out strange helps. If now then this commandment given to the swift posts be taken as from the person of God; thence we gather that he doth not always assist his elect at the first brunt, but withholds his help till things be grown to a desperate estate. For he sends not a joyful and happy message to those that were in safety, or to those that were only lightly touched with the rod, but to a nation spoiled and trodden under foot: yet in that he commands them to hasten, his meaning is, that the judgement shall be sudden and unlooked for; so as light shall shine out of darkness (as it were) even in a moment.   
Vers. 3. All ye the inhabitants of the world and dwellers in the earth shall see when he setteth up a sign in the mountains, and when he bloweth the trump, ye shall hear. 
HE shows that this work of God shall be so excellent, that the jews shall not only perceive it, but all the inhabitants of the world also. These words which are put in the future tense, are by some translated in the Imperative, according to the scripture phrase: but it agrees best to take it in the time to come. As if he should say, even the people far off shall ●e witnesses of this calamity: because all shall behold th● standard, and shall hear trumpets sounding throughout the world. And hence it shall appear, that this war was not raised up by men; but that God himself will show that he is the only author of it, and that by excellent witnesses. When wars are made every man discerns what is done openly: but the greater part of men attribute both the beginnings and issues thereof unto fortune. Isaiah contrariwise shows, that all these things ought to be attributed unto God, because he will plainly manifest his power by a new and extraordinary means: for he works so sometime, that his hand is hidden, and his work unknown unto men, And sometimes again he shows his power in such wise that every one is constrained to acknowledge it, and that is it which the Prophet meant to say in this place.   
Vers. 4. For so the Lord said unto me, I will rest and behold in my tabernacle as the heat drying up the rain, and as a cloud of dew in the heat of harvest. 
AFter he hath threatened the destruction of the Ethiopians or of their neighbours; and having therewithal showed that great consolation should thereby redound to the jews; or else by way of a flout having derided the foolish confidence which deceived them: now he adds that God will so moderate these confusions, that he will in the end gather his chosen people unto himself. The particle Ci, which I have translated Furthermore, is sometime put for showing the cause; sometimes adversativelie. But the latter sense in this place seems to agree best: the reason is, because the Prophet prevents a doubt which might otherwise have greatly troubled the consciences of the weak. For when we see things in an uproar, there is a vail forthwith spread as it were over our eyes▪ which takes away from us the sight of God● providence: for the estate of this people whose destruction he threatens was such, that this prophesy might seem a fable or matter of scorn: for (as we may collect) there was no danger nor change to be expected.  
Some refer this to the person of Isaiah, as if he satisfied himself, by depending upon that which God had revealed unto him: that is to say, as if he had now quieted and settled his mind; which indeed we ought to do after we have heard the voice of God, waiting assuredly for the accomplishment of that which is foretold us. As Abacuk saith; I will stand in my watchtower: Abac: 2.1. But I rather think, that the Prophet recites that which the Lord6 had revealed unto him, and that the Lord himself pronounceth this sentence with his own mouth: as if he should say, I will rest; that is, I will hold me still and do nothing: for the word also signifies to See. Now he which looks earnestly, acts nothing; but only contents himself with beholding that he sees with pleasure and delight.  
Hereunto serves also the word Tabernacle; as if the Lord should rest himself on ●he roof of an house: 〈◊〉 on the contrary, he is said to ascend into his judgement seat, when he avengeth himself upon the wicked behaviours of the unbelievers: for these phrases of speech are fitted to our capacity. Unless any had rather affirm, that the Prophet alludes to the Sanctuary: so as howsoever the majesty of the Lord may seem to be hidden for a time from this afflicted people, yet should not his rest be utterly without fruit. The sum of all is this; that howsoever all things should be confounded, so as one might imagine that God would meddle no more with the government of the world; yet doth he take his ease on this wise, as you would say of set purpose, even as if he were shut up, and fallen asleep in a chamber, minding to manifest the fruit of this his rest in due season.  
As the heat drying up.] Isaiah doth yet better express that which he hath said before, by this similitude. We may apply it to the Prophet's meaning two ways. First, as if God being awaked out of his sleep, would show such a gracious countenance as should rejoice the hearts of the faithful or, as if he would revive and quicken them by watering them with sweet showers: and thus the Prophet should show a divers success. There may be also a close opposition, whereby he admonisheth, that when God shall be thought to take his ease, and behold things here below as it were carelessly; that even then he may as it were sport himself in executing his judgements. Truly because the two verses following are conjoined with this, it seems that Isaiah would say; Howsoever God shows not himself careful after the manner of men, neither runs with violent heat to take vengeance; yet hath he secret means in his hands to execute his judgements, and yet in the mean while never stir his least finger. It may be also, that he meant to show that God would use an extraordinary means in rooting out this people. But that which I touched erewhile may suffice; to wit, that whilst men are besotted with prosper●ie, and drunken in their delights, thinking that God hath no more to do with them; even than their destruction is at hand. The reason is, because God is able with his only look to cast down all the forces and preparations of the whole world. And therefore he saith, he will be like to a fair bright day, and to the heat, drying up the rain: secondly, to a waterish cloud, in the hottest day of summer. Now we know that such a rain is very fit to ripen fruits; and that the heat coming after the rain, brings them forward and makes them swell; because it disperseth all the moisture that is in them, by the force of his heat.  
This it it then which the Prophet meant to say, that howsoever many miseries and calamities be prepared for the reprobates, yet all things notwithstanding falls out for a while as they would wish; 
The wicked are near to their ruin then, when they think themselves most secure.  so as they seem the only happy men in the world; no otherwise then if God meant to sati●sfie them to the full with the ●●st of his benefits. But in conclusion, they shall find that they were only fatted up, as Oxen for the slaughter: for they shall perish in an instant, and that even then, when they seemed to be come to the very top of their happiness. Whence we may learn, that we are not to judge of God's judgements according to outward appearance: for when the wicked think themselves most secure, than their ruin & overthrow is at the doors. Thus doth he comfort the faithful in very fit season, lest they should think the unbelievers more happy than themselves, because God winked at their faults: for albeit he seems to cocker them whom he so forbears, yet will he quickly bring them to destruction.  
Now we are to apply these things to these miserable and troublesome times wherein the persecuting tyrants of the Church have their full swinge, abounding in all wealth; 
A consolation for the Church.  bringing their enterprises to pass no less then if all things were in their own power: why so? because they surpass all others in strength, counsel, and policy. But let us know for certain, that all these things are brought to pass by the determinate counsel of God, who is contented to let them go on forward with their deliberations, and lets them prosper: that so he may at the last destroy and utterly cut them off. I am not ignorant that some others draw the words of the Prophet to another sense: but I hope, that whosoever shall wisely consider the whole context, will easily subscribe to mine exposition.   
Vers. 5. For afore the harvest, when the flower is finished, and the fruit is ripening in the flower, than he shall cut down the branches with hooks; and shall take away, and cut off the boughs. 
WOrd for word it is, For the presence of the harvest: but we must a little mitigate the sharpness of the words. The Prophet's meaning is not obscure: for when harvest draws near, and that grapes be ripe, the wicked shall find themselves disappointed, and that suddenly of their whole revenue; in hope whereof they meant to glad themselves. Thus he goes on still with the same matter, and confirms that which he spoke before by the former similitudes; to wit, that the wicked are not overthrown at the first, but flourish for a time, and the Lord seems to spare them: but when the harvest is come, and that the vines have once budded and blossomed so as the juice gins to utter itself, then are the very branches cut up by the roots. So, when the wicked are near unto their ripeness, they shall not only be deprived of the fruit they expected, but shall be cut up root and rind.  
The Lord will give this issue to wicked men, after he hath suffered them to enjoy their delights for a time: for they shall be so rooted up, that they shall never be able to revive, nor yet to be planted in any sort. From hence then we gather a singular consolation, to wit, 
A singular consolation.  that when the Lord seems to wink at the practices of the adversaries, he thereby tries our faith, but yet suffers not things to be guided by the unbridled hand of blind fortune, as profane men think. For he is in heaven as in his Tabernacle, and is resident in his Church as in a poor tent or cottage, yet so, as he will come forth when it shall be fit and convenient time. Let us thus enter into our consciences, and lay all these things to our heart in private, that by this means we may fortify ourselves with so excellent a promise, by which only we may be enabled to overcome and surmount all temptations. Let us also think with ourselves how the Lord shows us that he sets forward and lifts up the felicity of the wicked, to the end his mercy toward his Church may be so much the more admired. 
The reason why God suffereth the wicked to flourish for a whil●  For if he should cut them off as corn before it be ripe, we should neither so certainly nor clearly know his power nor his goodness, as when he suffers them to grow up to their full height, suffering them to be full eared and to flourish, to the end that their own weight may the sooner overthrow them, or that he himself may cut them up with his sickle as fat and full ears.   
Vers. 6. They shall be left together unto the fowls of the mountains, and to the beasts of the earth: for the fowl shall summer upon it, and every beast shall winter upon it. 
HE shows that the wicked shall be rejected as a thing of nought: 
Matt. 3.12. Luk. 3.17.  john Baptist in like manner compares them to chaff which is cast out upon the dunghill. And Isaiah shows, that they shall be left to the beasts and birds, so as the birds shall make their nests in the mids of them in summer, and the beasts shall make their lodgings in them in the winter: as if he should say, they shall not only be a reproach unto men, but even to beasts also. Such than is the condition of the wicked, who think themselves cocksure even then when they lift up themselves most against the poor Church. But the birds shall make their nests upon them on the one side, and they shall serve for houses and food for the wild beasts on the other side: so as they shall not only be in worse case than the meanest man in the world, but their condition shall be far binferior to that of the brute beasts: for being exposed to all shame and contempt, they shall manifest to the whole world that God's providence is wonderful.   
Vers. 7. At that time shall a present be brought unto the Lord of hosts (a people that is 
Or, rent, or torn.  scattered abroad, and spoiled, and of a terrible people from their beginning hitherunto, a nation by little and little even trodden under foot, whose land the rivers have spoiled to the place of the name of the Lord of hosts, even the mount Zion. 
THe Prophet shows again wherefore he threatened the ruin of this profane people. For in as much as all nations in a manner had conspired the destruction of the Church, it should seem that her utter subversion was now come. The Lord shows then that he will assist her in due season; for had he not resisted such enterprises, and repressed the plots of the enemies betimes, the jews might have despaired: therefore he lets it be known that he hath a care of his Church, so as howsoever it pleaseth him to chastise her, yet shall she feel his help in time convenient. Yea, he will oppose his strength against the power of tyrants and of her enemies, lest they should overthrow her, and so attain their long expected hopes. That the jews than might be emboldened to wait with patience, he not only separates them from the Ethiopians, but advertiseth them in like manner that God will moderate his judgements for their salvation.  
Now he alludes to the second verse of this Chapter, where we saw the people of the jews termed by these names and titles. He useth the verb To bring, because before this they should be led away as captives, so as it should be no more lawful for them to go up to the Temple, then for foreign nations. We must also note this word Rend: for his meaning is that the people shall be scattered, as if he should say, Howsoever you must be brought to a small number, and shall be but a poor remnant, yet shall this little portion that remains be offered unto God for a sacrifice.  
From hence we are to gather a most fruitful doctrine, and exceeding fit for our time 
A doctrine of singular use.  We see the Church at this day to be almost past recovery; for she is scattered, oppressed, overwhelmed, and trodden down on ever side. What ought we to do in the mids of so great distresses? We must lay fast hold upon these and the like promises; and assure ourselves that howsoever the world go, yet God will defend and maintain his Church. And albeit she be as a body torn in pieces, and scattered here and there, yet will he easily gather her scattered members together again, by the work of his spirit: for he will never suffer the remembrance of his name, nor the invocation thereof to perish. The Lord will so work, that of these pieces which lie now scattered here and there, there shall be a people made and gathered together. For it is easy with him to gather into one, those whom he knits together by the unity of his Spirit, although they be divided far asunder one from another. Although then that we see the Church diminished, and some of her members cut off; yet shall some gift be reserved out of her, to be presented and offered unto the Lord.  
To the place of the name] The Prophets are accustomed to use this manner of speech often. For when they mention the service of God, they set is forth by external exercises: as by altars, sacrifices, washings, and such like. Now the very truth is, that in regard the service of God is internal, it cannot be represented but by outward signs; whereby men testify that they serve and worship God. Now he names the mount of Zion here chief, because this place was consecrated unto God, as the place wherein he would have sacrifices offered unto him. For the Lord honoured this place above all others in causing the doctrine of his word to come out thence, as we have seen Chap. 2.3. so that under this name we may rightly understand the pure and sincere worship of God. To conclude, the Prophets describe not this service in such wise as it should be after Christ his coming; but such as it was in their own times: the reason is: because it was needful for them to apply themselves to the capacity of the people whom they taught. Hence we may gather, that we appertain not unto the Church, unless we be offered unto God in sacrifice: 
We can have no assurance that we belong to the Church of God, unless we offer up our bodies and souls a sacrifice unto God.  Rom. 12.1. & 15.6. 2. Cor. 5.15. Whosoever he be then that challengeth any interest in God, let him offer himself up such a sacrifice unto him, and let him no longer live unto himself, but give and consecrate himself unto God. The means whereby this is done, is by the sword of God's word, (to wit, the Gospel) whereby Paul glorifieth that he sacrificed and offered up men unto God: as Rom. 15.6. before alleged.  
By the place of the name of the Lord, he means not that the essence of God (of which we must not think in any wise as of a carnal or earthly substance) should be enclosed therein, as if he were tied to any one place: but because it was the place wherein the Lord was pleased to manifest testimonies of his power, and to be honoured and called upon: where he also showed his presence by his goodness and power; especially in regard of the weakness of the people, who otherwise could not comprehend his majesty. And yet we are to note, that we cannot be acceptable unto God, unless we be united unto him in the same faith: that is to say, unless we be knit together as the members of his Church. It is not needful indeed that we should run to jerusalem or to mount Zion: for Zion is now spread over all the world, and is consecrated unto God in general. It remains then that we have the same faith amongst us, and that we be joined and linked together by the band of love. For if these be wanting in us, then is there nothing in the midst of us but pollution; 
Where faith and love is wanting, there all things are unclean unto us.  neither have we any thing that is holy and consecrated unto us.    

THE XIX. CHAPTER.  
Vers. 1. The burden of Egypt. Behold the Lord rideth upon a swift cloud, and shall come into Egypt, and the idols of Egypt shall be moved at his presence, and the heart of Egypt shall melt in the midst of her. 
THE burden of Egypt.] Hear the Prophet prophesieth against Egypt, because she was the, refuge unto which the jews fled as soon as they saw any danger near. For having forsaken the Lord, 
The reason why this burden is pronounced against Egypt.  in whom they should have reposed all their help, they looked for no succour at all, unless they had it from the Egyptians. And therefore it behoved that this Nation also should be brought low: so as there should no riches nor strength remain any longer in it to deceive the jews withal: who (as long as Egypt flourished, because it was well peopled, and furnished with all provisions) contemned the Lord; or at the least made very slight reckoning of his promises. There was a twofold evil then in this matter: first, that whereas they should have rested upon God only, they were puffed up with this vain confidence in Egypt: secondly, in that the Lord no sooner visited them with his rods, but they by and by fortified themselves with the power of the Egyptians against the same: as if they had been able to overcome his judgements, by setting the arm of flesh against them: whereas they ought rather to have taken occasion by them, to have turned wholly unto God. But the Prophet will handle this matter more largely hereafter in the 30. and 31. Chapters.  
Behold the Lord rideth] This manner of speech is found in other places of the Scripture, as in the 104. Psalm, verse 3. but only in general. But Isaiah applies it here unto this prophecy; because the Egyptians thought themselves so well fenced on every side, that God could no way find a gap open to enter into their Country. He derideth this their foolish overweening then, and against that, sets the high and mighty power of God, who is borne or carried upon a swift cloud: by means whereof, he will easily enter in upon them, neither shall any of their fortresses or bulwarks be able to keep them out. Now because the riches of Egypt had not only bewitched the jews, but their false religion also, therefore the Prophet doth in like manner tax their sottishness in this behalf; because God would make all their help which they looked for from idols, to vanish and come to nought also. I forbear to spend time in showing the vanity of their childish conceits, which some have dreamt of touching the idols of Egypt; to wit, that Christ made them fall down when he fled thither in his infancy: for it deserves no refutation at all. Yet have they abused this place to prove this goodly fiction, as also many places more like unto it; and yet the Prophet meant no such matter. For he speaks of that discomfiture which the Assyrians gave the Egyptians; showing how it ought to be attributed unto God, and not unto fortune; as profane men are wont to do. He shows then that this is a judgement of God: by whose hand all things that fall out in heaven and in earth, are guided and governed.  
Now he tells them that their idols shall fall: that is to say, that they shall profit the Egyptians nothing at all, although they put their confidence in them, & thought to be in safety under their protection. For it is not to be imagined how much this people was addicted unto superstition; 
The Egyptians gross idolaters.  insomuch as they worshipped cats, oxen, crocodiles; yea onions and all kinds of plants. So as there was nothing to which they attributed not some divinity. His meaning is to say then, that the power of all these false gods which the Egyptians had taken for their patrons, shall fall to the ground. Having therefore showed that the Egyptians do rest in vain upon their superstitions; he therewithal also beats down the proud imaginations which they had conceived in regard of their earthly powers. By the word heart, he means the magnanimity which should quail at the length, even in the most valiant amongst them: so as as they should not dare to enterprise any thing, although they had all the furniture they could desire. Thus he shows that they shall make war against God, who will so weaken their hearts within them, that they shall wax cowards, when the time comes that they must enter battle with their enemies. Neither doth he say, that they shall be terrified only; but he adds, that it shall be in the mid ●est of all the Kingdom, where was the safest & quietest abiding; because they were there far enough off from all assaults of the enemies. The faithful had good occasion to consider well of this, when the Egyptians were at war: and we also ought to behold the same in all mutations of Kingdoms, which proceeds from no other cause then the hand of God. If the hearts of those, who are otherwise warlike persons, and have made great proof of their valour, do fail them, if their forces be also feebled; all must be attributed to the just vengeance of God.   
Vers. 2. And I will set the Egyptians against the Egyptians: so every one shall fight against his brother, and every one against his neighbour; City against City, and Kingdom against Kingdom. 
HE here describes in a more special manner, with what calamity God was determined to smite the Egyptians. In saying, 
Civil dissensions the worst calamity that can befall a Commonwealth.  that he will set the Egyptians together by the ears; he means such civil dissensions which cause those to be rend in sunder, which ought to defend one another: which is the most hurtful mischief that can befall any City or people. Now it was needful the jews should be persuaded that God (in whose hands the hearts of all men are) could make the Egyptians to be inflamed with hatred one against another, by a secret instinct; whereby they might be brought to destroy themselves, although they were more mighty than their enemies abroad. 
Civil dissensions fall not out by chance, but God's providence.  Hence we learn, that the people never fall to be mutinous, but the Lord sets them on to fight and make war one with another: as if a man should gather a company of Fencers together into the market place. For he sets them agog to fight, and drives them forward to hurt; yea even to kill one another. So then even as we are to attribute it unto God, when there is friendship and love among Citizens: so also ought we to attribute it to his vengeance, when one of them riseth up against another, killing and murdering one another.  
Now by way of amplification he adds that which is yet more horrible and prodigious, to wit, that those who are knit together by parentage, shall band themselves to destroy each other. If men be worse than beasts when (in forgetting they are created of one and the same nature) they fight together: how much more is it a thing abhorring to nature, that brethren or kinsfolks should devour one another? By how much the more monstrous this is, so much the more ought we to acknowledge it to be God his revenging hand, & his fearful judgement upon them. It seems then that Isaiah proceeds by degrees: for first of all he mentioneth the brother, secondly the neighbours, thirdly the Cities, and in the fourth place the Kingdoms. By Kingdoms, he means the Provinces into which Egypt was divided, which the Greeks' call Lordships, which word also they have used in this place.   
Vers. 3. And the spirit of Egypt shall fail in the midst of her, and will destroy their counsel, 
* Or, yea, though they should.  and they shall seek at the Idols, and at the sorcerers, and at them that have spirits of divination, and at the soothsayers. 
EVen as the Prophet in the former verses took heart and courage from the Egyptians, so takes he from them now minds and spirits. These two things are exceeding necessary for the defence of kingdoms; because whensoever they he taken away, there is no means left for upholding of a State. Now the Egyptians thought themselves far before all other nations, 
What opinion the Egypti●s had of themselves.  as touching the conceit they had of their own wisdom: and proudly disdained them as barbarians; thinking themselves to be the only learned, industrious, ciu●ll, courteous, and honest men of the world. For they bragged that they were the inventors of learning, that Philosophy and Astrology came from them: in a word, 
Let not the wise m●n rejoice in his wisdom.  that Egypt was as it were the shop of all the liberal sciences. Therefore they could not imagine that wisdom and counsel should thus fail from amongst them: and doubtless if this prophesy had come to their view they would have scorned it, thinking that the Sea should sooner lack water, and that the whole order of nature should be overturned, then that they which thought themselves so naturally wise, should become fools. Yet doth Isaiah boldly affirm it: for indeed, he spoke not of his own head, but having foretold that they should be stripped of their pride and arrogancy; the context requires that we understand now that they should be smitten with amazedness, seeing both these faculties of the soul depended upon the free gift of God.  
The word Ruaach in this place is taken for understanding, or sharpness of wit: which we ought d ligentlie to note, because many deceive themselves touching this word. The former sentence is yet better expressed by the word counsel: for thereby he shows whence this abasement should proceed; truly from this, God would deprive them of counsel.  
Yea though they should seek.] This is an anticipation or cutting them off: for he prevents the objections which the Egyptians might m●ke. Have not we gods to go and ask counsel at? Are there not wise men, diviners, and enchanters amongst us? and makest thou so slight account of these? He affirms that none of these shall do them any good, though they trust never so confidently in them, being puffed up also with a vain persuasion of their wisdom. I will not bestow much time about these names, wherein notwithstanding it seems Isaiah proceeds on by degrees. For he names the gods, than the magicians, and next the diviners and soothsayers.  
Now they had their oracles, wherein they chiefly trusted: the magicians were inferior to them, albeit they had great authority amongst them. In the third place, when there was any question of things of small importance, than they asked counsel of the diviners and soothsayers. And thus you see that the superstitious are so tossed up and down with unquietness, 
Idolaters so tossed to and fro with restless thought, that nothing can quiet them.  that nothing can content them. For as they are inconstant and variable upon all occasions, so run they first to one shelter, and then to another: and in the mean while Satan by that means doth so cozen them, that in the beginning he represents unto them some appearance of rest and quietness, which they make account shall continue: but to no other end (as the sequel proveth) but to show them soon after, that being far off from their expectation, he might vex and torment them so much the more; and constrain them still to be seeking of new hopes. From whence we learn, that the only way to have true contentment of heart, is to rest upon God only. 
The only way to attain true contentment.  And no doubt but the Prophet condemns these arts, as being far remote from all reason. For God hath manifested all things which are necessar●e to be known by those arts and sciences which he hath allowed, 
He that walks plainly, walks safely.  and would we should use. If any man will be wise beyond these, he must of necessity have the Devil for his schoolmaster.   
Vers. 4. And I will deliver the Egyptians into the hand of cruel Lords, and a mighty King shall rule over them, saith the Lord of hosts. 
NOw he shows what should befall th● Egyptians being once deprived of understanding, and their courages being quailed, to wit, they were to expect nothing but bondage and slavery. For a people being once destituted of understanding and magnanimity, needs must they become their own overthrow, although no enemy else should assail them. So that the Lord is wont after this manner to revenge himself upon his enemies, depriving them of all means whereby to defend their liberties. I grant that the Prophet threatens a thing more grievous, to wit, that the dominion whereof the Egyptians proudly bragged, should not only fall to the ground, but that they themselves also should be subdued under a sore slavery & bondage. Now howsoever the word cruel be put in the singular number, yet notwithstanding he saith in the plural number that they shall be in subjection to Lords, which is much more cumbersome to bear, then if they should only obey one.  
And a mighty King etc.] He means that the power of the tyrant under whom they shallbe subdued shall be so great, that it shall be hard for them to recover their liberty. Histories make mention of divers changes which have happened in many Countries, which yet could not be kept long by those which have conquered them. For oftentimes the keeping of that which a man hath won is more difficult, than the Conquest itself. But the Prophet tells us that this estate shall not easily be changed, for the servitude of the Egyptians shall be of long continuance: the reason is, none shall dare to oppose nor make war against so mighty a Conqueror. We may also understand it thus, that Princes over a small people are more courteous and human towards their subjects then those that are more puissant: who trusting unto their greatness, let lose the rains to do whatsoever they list. For as they think, their power is invincible; so do they give liberty to themselves to act whatsoever their fancy drives them to. Whether of the two expositions we receive, the sum will be this; That the Egyptians, who esteemed themselves in the first rank, and the most renowned among men, shall fall into the power of another; and shall be oppressed under an hard bondage; to wit, under a mighty King, against whom, none shall dare to oppose himself. By this we may see how great the folly of such men is, who desire a mighty King, that ruleth over many Countries: as also how justly they are punished for their ambition, which yet notwithstanding cannot be reform, though so many experiences do daily fall out in the world. France and Spain boast at this day, that they are subjects to so mighty Princes: but they shall feel to their smart, how profitable such a false pretence of honour is to them. But we have spoken of this matter before in another place: Chap. 8.6, 7.   

Vers. 5. And the waters of the sea shall fail, and the rivers shall be dried up and wasted.  
6. And the river shall go far away: the rivers of defence shall be emptied and dried up: the reeds and flags shall be cut down.  
HE goes on with that which he began before; to wit, that the fortresses in which the Egyptians kept themselves so strongly, and in such security, should avail them nothing at all. For they seemed to be impregnable, because they were environed with the sea, with the river Nilus, and with many strong places: and the histories testify, that the passages whereby they entered into the Country, were very difficult, because there was no mouth or entrance into Nilus: for which cause they could easily repulse the ships which came to land there. Thus they glorified much in this goodly seat and place that was so strong by nature: even as the Venetians at this day, seeing themselves so strongly environed with deep and long rivers, think themselves altogether invincible. But such fortresses and defences are utterly unprofitable, 
Defences serve us to no use, when God is minded to correct us. Nor the strong man in his strength.  when God is purposed to chastise us. Hereunto serves that which he adds touching their munitions. He alludes to the causes, which not only let and hinder the overflowings of Nilus, but also kept th● whole land: as if he should say; You shall need no such things, because Nilus itself shall be dried up.  
But it is very certain, that this river was never drawn dry; and yet hath the Prophet foretold nothing which was not fulfilled. We must therefore call to mind what we have said in another place; to wit, that these desolations are represented in lively colours before us, as well in regard of our dullness, as also to set forth the thing performed (as it were) even in our view. For it is very necessary we should have such a spectacle as might move our spirits, and quicken us up to consider of the judgements of God: which we should easily contemn, if by this means we were not prevented. Observe we then this pride of the Egyptians, who had abundance and divers sorts of riches; never imagining that it was possible for them to be humbled by so fearful a ruin. He mentions the rush and ●eede, because there was abundance of them; which served to sundry purposes: unless any had rather say, he means that the marshes and ponds shall be dry.   
Vers. 7. The grass in the river, and at the 
* Or, mouth.  head of the rivers, and all that groweth by the river shall whither, and be driven away, and be no more. 
AT the mouth.] Others translate, Rivers: but he understands it rather of the spring itself, which is seldom or never drawn dry; although it may fall out that floods and rivers may wax dry. He takes the mouth then for the head of the river, which shall so dry up, that no place in the Country shall be watered by it. And howsoever the head of Nilus was very far off, yet is it not without cause, that the Prophet threatens that this river, from whose overflowing the fertility almost of the whole land proceeded, should be dried up, even to the very head and spring itself. For it seldom reigned in this Country; but Nilus performed that office for them every year: and fit overflowed but sparingly, it presaged want and famine. This is the reason why the Prophet threatening the drithe of it threatens therein the barrenness of the whole Country. And for this cause also he saith, that there shall be such want even in the ●ead itself, from whence the waters should flow forth, that the grass shall be dried up.   
Vers. 8. The Fishers also shall mourn; and all they that cast angle into the river shall lament; and they that spread their net upon the waters, shall be weakened. 
ISaiah hath respect still unto the estate of Egypt. We have showed in the 16. Chapter, 
A note touching the usual course which the Prophets hold in their writings.  vers. 8. how the Prophets are wont to use these lively descriptions: as when they prophecy against any Country, they specially mention that with which it most aboundeth, as also that for which it is most renowned. If it be a Country of vineyards, than they mention vines: if it abound with gold, they mention that also: if with silver, than they speak of silver. So prophesying here against Egypt, he speaks of fishing; because this region was waterish, and abounded with many rivers.  
I will not reject their translation who translate the verb Amal, To cut off: but the best interpretation is, They shall be weakened: for this answers to the sorrow and grief of which he spoke before. Now we know that there were great numbers of fishers in this Country, which was not the least part of the riches of Egypt. When the Fishers than should be taken away (of which the Country was full) in which trade also consisted a great part of the riches of the egyptians, it must needs follow that they should be much weakened. As for example, if drapery should be taken from a people, which are accustomed to live upon it, great poverty must needs ensue. He therefore notes a wonderful change of the whole Country.   
Vers. 9 Moreover, they that work in flax of divers sorts, shall be confounded; and they that weave nets. 
AS he spoke before of their sorrow; so now he speaks of their shame: because those who before lived well, and at their case upon this trade, should gain nothing any longer by it. Now these occupations depend one upon another; to wit, fishing and net making. And yet some doubt whether he speaks only of net makers or no: for if we take the word Serik●th, for all exquisite linen, it is very likely that this is to be referred to those weaving which are the fairest when they are made of small & fine thread. We also know, that there are clothes of very great price made in Egypt. And it shall not be amiss to comprehend the garments of linen under the name of network, or white nets: for these garments were of great price, in regard they were woven with great difficulty. Thus than it should be a metaphorical manner of speech, under which the Prophet closely nips the dissoluteness of the Egyptians, who clothed themselves with linen garments as if they had been wrapped in nets. If we understand it so, than the next verse coheres with it: and for min● own part, I can not see how so exquisite and artificial manner of weaving can belong to the trade of fishing. But if any had rather refer it to fishermen, the sense shall be, that all such as exercised the art of fishing, and gained much thereby, should now be oppressed and overwhelmed with grief. I think it is not needful to translate the Hebrew word Seker, which the Prophet useth, Nets, because the Etymology of it showeth it rather to signify a trade by which much is gained.   
Vers. 10. For their nets shall be broken, and all they that make ponds shallbe heavy in heart. 
WHere great store of fish is they also have great Pools or little fishponds to keep them in: for were it not for them, the fishermen should be constrained to sell their fish for nothing. Besides that, they oftentimes cast their nets into the water and take nothing. He therefore continues the former argument: for if fish can neither be taken, nor kept, the Ponds shall serve to no purpose.   
Vers. 11. Surely the Princes of Zoan are fools: the counsel of the wise counsellors of Pharaoh is become foolish: how say ye unto Pharaoh, I am the son of the wise? I am the son of the ancient kings? 
HE here joins wisdom and folly together very fitly: for it is unpossible this persuasion should be plucked from men, but they will be wise, yea and so esteemed, although it be in despite of God himself. It is all one then as if he were of their opinion: when he calls them wise, whom by and by after he taxeth with gross folly. The Hebrew particle Ac, is sometimes adversative: but because it seems the Prophet sets himself against the Egyptians, I had rather translate it, surely, or certainly, or, now at the least: because he derides pharao's Counsellors, who of all others were the greatest fools, and yet in the mean while took themselves, and would be reputed for the wisest men. Thus it is a kind of exclamation, as if he should say, Where is this wisdom of Egypt become? What is become of these Counsellors which despised every man? Why defend they not the Kingdom? Now is the time when their wisdom may be manifested. We see then how this serves for a confirmation and ratification of this present prophesy, for as much as it appears that the Prophet speaks not of things unknown, but hath the certainty of Egypt's destruction apparent as it were before his eyes. Being fully persuaded then that he was authorized from God, he is bold to proclaim that all these Princes are but fools, how wise soever they make themselves. In a word, the Prophet teacheth, 
All wisdom's which is separate from the word, will in the end prove extreme folly.  that all their glory who attribute to themselves the least dram of wisdom without God, is but folly, because it will be perceived to be so in the end, for when they shall come to trial, they will show themselves no better than children.  
I deny not but the Lord suffers them to bring many enterprises to pass, that they may get credit and fame among men: but he besots them in the end, so as notwithstanding all their experience and ripeness of wit, they will show themselves more fond than little babes. 
If any man want wisdom let him ask it of God.  Let us be admonished then to pray for the spirit of counsel and understanding of the Lord, and when we have obtained it, let us carefully use it in uprightness with all modesty. For God resists men's wisdom, when they attribute more to themselves than it meet: and such as too proudly advance themselves do well deserve to be punished for their folly. He therefore oft times makes them stand confounded, to the end men may know that their wisdom is nought else but a vanishing smoke. 
The fear of God, the only foundation of true wisdom.  For there is no true wisdom but that which it grounded upon the fear of God, which is the beginning of wisdom, as Solomon teacheth, Prou. 1.7. & 9.10.  
How say ye etc.] He reproves Pharaoes' counsellors for flattering of him, as parasites are wont to do now adays to get the favour of Princes: for all their flatteries tend to none other end; because they find that the only ready way to get their suits, and to creep into favour. And thus among so many flatteries and lies, truth can find no place at all among them. Now howsoever this is an ordinary fault in the Courts of great Lords, yet bore it the sway, especially among the Egyptians at that time: for they stood upon their antiquity, as being the most ancient of all nations beside, boasting, that they found out the arts and liberal sciences. Now, if the common people had this good conceit of themselves, how much more were their Kings infected therewith in respect of them?  
There was a double boasting then; that is to say, of antiquity and knowledge; both which Isaiah reproves; and tells them, that neither of them shall do them any good. Pharaoh gloried much of the antiquity and wisdom of his Nation, which was the people's fault also as well as his; but he speaks of the King especially, as of the head, in whom this pride was more plainly perceived, then in the common people. But let us beware how we brag of our ancestors, as if we were borne to it by inheritance: no, let us go to heaven to find wisdom; 
jer. 1.5.  and let us ask it of him that is author of it. As for antiquity, it is a sottish and vain brag: and yet Princes are so hampered with this vice, that they could find in their hearts to go seek their race and beginning beyond the Moon, as they say: yea, they can very hardly be dissuaded from this vanity. flatterers also help to augment this folly, who (as we see) have found out many pleasant things touching the genealogies of Kings and Princes. For no music sounds more delectable in their ears, then when they are separated from the common people; as if they were petty gods. But it often comes to pass, that whiles they be so busy in seeking too curiously their grandfathers, and great grandfathers, that they make themselves ridiculous by it, because it comes to pass, that they find themselves descended from some handicrafts man, or trades man.  

A story touching Maxmilian the Emperor.  I have heard a pleasant story from some of good credit of the Emperor Maxmilian, who (because he was wonderful curious in seeking out his pedigree) a merry fellow persuaded him that he had found his genealogy in Noah's Ark. This wrought so upon him, that neglecting and forgetting all other affairs, he only doted upon this news; in so much that he would permit none to speak with him; no not the Ambassadors which were come unto him to deal in matters of importance. Every one wondered at this folly, and disliked it in themselves; yet none so hardy that durst take in hand to counsel him. At the last his Cook being bolder than the rest (whom the Emperor used as a jester, and took pleasure many times to hear him talk) having obtained leave to speak, said to the Emperor; No man desires the honour of your imperial majesty more than myself; but me thinks, if it please you, this your great industry to find out your pedigree, is neither profitable nor honourable. I now honour and reverence your Majesty (said he) as a god; but if you will stand so much upon your title from Noah's Ark, than you and I must needs be cousins at the least; for we all came from thence. Maxmilian was so moved with the speech of this knavish fool, that he was then ashamed he had gone so far in the matter, although before, neither friends, counsellors, nor affairs could hold him back from it. For he knew well that his name, which he meant to make more honourable than his ancestors, should be made less honourable if they came once to the first original, from whence Princes and subjects, noble and base, are all descended. But is not the folly of these men great, when fools and jesters can perceive it? Yet this is no new vice, but it is rooted deep in the spirits of the most men.  
That we may avoid this evil then, 
Instruction.  let us learn to depend upon God only, and let us prefer this grace of our adoption before all riches, nobility, & parentage. As touching the Kings of Egypt, they were indeed descended from most ancient Kings, who had reigned a long time; and this made them to swell thus with pride, even as if wisdom had been borne in their house.   
Vers. 12. Where are now thy wise men, that they may tell thee, or may know what the Lord of hosts hath determined against Egypt? 
ALthough it be word for word; And they shall show thee, and shall know: yet the clause should be thus resolved, That they may show thee, yea that they may know at the last. Which phrase of speech is very common among the Hebrews. Now because the Egyptians had their soothsayers, they thought nothing to obscure or secret, but they might have sufficient resolution from them of it: for they went to ask counsel as well in things of small importance, as in great; and held whatsoever these men said, as oracles. This vanity the Prophet derides, saying; How will they show you that which they know not? Hath God made them of his counsel? It is very likely also that the art which they used in divining, is here condemned: for the art was not only unlawful of itself, but enchantments and sorceries were contained under it. 
Three ways by which we may foresee things to come.  There are three ways whereby we may know or foresee things to come. The first and chiefest is, by the revelation of the holy Ghost, who only can resolve us: as also by the gift of prophecy, which is imparted but to a few: the second, by Astronomy: the third, by conferring of things already past, whence they have been accustomed to gather the definition of prudence. 
Master Caluins' judgement touching Astrology.  As touching the knowledge of the stars, a man may at some times come to the discerning of certain things, by their situation and conjunction; to wit, famines, fruitful and unfruitful seasons, the pestilence, and such like: yet this is uncertain, because it hath its ground upon conjecture only. Respect therefore must always be had herein, what proportion the stars have with these inferior places. For men's actions are not governed by them as a sort of foolish and deceitful Astrologians think, of whom there are multitudes at this day that insinuate themselves into the savour both of Princes and subjects, as if they had the knowledge of all things both present and to come in their sleeve. But such fellows are mere cozeners, who beguile men by their illusions, and resemble those of whom the Prophet speaks in this place: and yet Princes give ear unto them, reverencing them as if they were gods. Truly they are well worthy to be so abused; and it is also a just punishment upon them for their curiosity.  
These goodly diviners forsooth do likewise brag that they understand the art Magic, wherein the Egyptians were very skilful: but thereunto they also add things that are worse and much more detestable, to wit, conjurations and invocations upon devils, 
Conjuring most hateful and hurtful, as may be seen by the woeful events it brings forth.  which is the most hateful and hurtful thing that a man can either conceive or utter. The Lord curseth such coniecturcs and customs of divining; neither can it be but the issue and event thereof will be most woeful, and full of confusion.  
If these things were condemned in the Egyptians, how much more do they deserve to be condemned in those who shroud themselves under the name and worship of God? It is a wonder me thinks that those who otherwise are both witty and well learned should suffer themselves to be so grossly abused by such impostures, as if they were utterly deprived both of wit and judgement: but it is just with God thus to avenge himself upon the ingratitude and unthankfulness of men. Truly so far forth as we may judge of things to come by that which is past, which also we have observed and known by use and experience in things, which is best of all: this in itself can not be disliked: yet I would have no man imagine that any certainty can be gathered from hence of that which is to come, because the matter always hangs upon conjecture. Notwithstanding Isaiah doth professedly set himself against this subtlety, which men account a great virtue; not that it is evil in itself: but because such a witty and subtle fellow is hardly to be found, that with this his knowledge is not also confident to have at his finger's ends whatsoever is worthy and necessary to be known. And thus they set light by the secret providence of God, as if nothing were hidden from them.  
There is yet another vice beside: that is, they affect rather a kind of subtlety & juggling tricks, then true wisdom in deed. But Isaiah especially taxeth this pride which is in men of great wits, who by their own reason will presume to measure the events of things, as if (they) and not the Lord had not the government of the whole world in his hand: therefore against their divinations he opposeth the heavenly decree. Hence we may gather how fitly Isocrates 
Isocrates.  said that God's felicity is powerful and mighty in deed, but that our wisdom is so likewise. The apothegm of this elegant Orator seems a goodly one at the first blush: but seeing he takes wisdom and prudence from God to give it unto mortal men, such a parting of stakes is no less sottish than wicked. For what blasphemy is it to attribute a provident counsel unto men, & only leave to the Lord an happy fortune? If any now dare leave those means by which the Lord doth instruct us, 
Those that seek to conjurers, are most worthy to be confounded with shame and dishonour.  to have recourse to the impostures of the devil, truly such a one is most worthy to be deceived with shame and great dishonour, for he seeks the remedies which are not, and despiseth those which God offers him.   
Vers. 13. The Princes of Zoan are become fools: the Princes of Noph are deceived, they have deceived Egypt, even the corners of the tribes thereof. 
ZOan was one of the chief Cities of Egypt: Noph was also very much renowned: but we can not certainly judge what Cities they were, unless any shall take it to be Alexandria, the antiquity and wealth whereof may be gathered from many places of the scripture. Whereby also their error is refuted, who say, that Alexander the Great built it. For albeit it was often laid waste before, yet he never built it up again wholly, but only repaired it. Now it appears by the third Chapter of Nahum vers. 8. that it was once a free City, and had league with the Egyptians, being as greatly renowned as any City in the world. He rightly affirms then that the beginning of her destruction came because of her folly. 
Wherein the chief strength of a commonwealth consists.  For the chief strength of a commonwealth or of a kingdom consists in counsel, and wisdom, without which, neither riches, nor multitude of men do profit any thing.  
I take this word Angulum, which signifies a corner, by way of similitude for the principal part of the building whereupon the whole weight resteth: so that I had rather read it in the nominative case then in the accusative, because it should be referred, as I take it, to these wise men, upon whom the Egyptians relied as securely, as though no mishap could possibly befall them. But Isaiah tells them that this leaning-stock is too weak, because the resting over-confidentlie upon their counsels was the destruction of Egypt. Therefore after a taunting manner he condemns this deceitful wisdom, which indeed rather deserves the title of vanity and folly, because it is separate from the fear of God. For men not only abuse this excellent gift of God, but they are also puffed up with vain ambition and subtlety, which pleaseth them far better than true wisdom. Besides, there is also a devilish fury in them, for they quite suppress the providence of God, referring all these events whatsoever to the capacity of their own brain.  
This is the cause why the scripture cries out so often against such wise men, showing all their wit to be mere madness. For they take that upon them which belongs to God, whereby they commit horrible and intolerable sacrilege. We need not marvel then if the Lord show fearful examples against such wizards. For howsoever they be ingenious and quick witted, yet they stumble and miss the mark even in small matters, casting themselves into such great dangers, as a simple clown or artificer could have easily avoided and foreseen. Let this be a warning unto us lest we wax proud in heart, in attributing some praise of wisdom to ourselves. If so be we have any prudence and dexterity in us, let us wholly refer it to the free liberality of God, and keeps ourselves within the rule of modesty and sobriety. For if we make the Lord the stay of our wisdom, we have a sure corner stone, 
The surest corner stone.  which can never be beaten down, nor overthrown.   
Vers. 14. The Lord hath mingled among them the spirits of errors: and they have caused Egypt to err in every work thereof, as a drunken man erreth in his vomit. 
BEcause it was incredible, and unexpected, that the leaders of so wise and politic a people should overthrow the Country by their folly therefore the Prophet attributes the cause of it to the judgement of God; to the end the jews should not be as it were hood-winked in so excellent and memorable an example. For profane men are wont to attribute God's judgements to Fortune, when any thing that is new and unlooked for falls out. now he speaks by way of similitude: as if he should say, even as wine is powered into a cup or glass; so will the Lord make the wise men drunk, by pouring the spirit of giddiness into them, that being at their wit's end, & becoming senseless, they may be made unable either to say or do any thing rightly. The cause why they deceived Egypt then was, because themselves were deceived first. And in that the Egyptians suffered themselves to be so abused, and were not able to keep themselves from it; therein may we see the judgement of God upon them.  

How God is said to deprive men of wisdom and counsel.  And yet Isaiah makes not God so the author of this their senselessness; as if the Egyptians might have laid the blame upon him. But thus stands the case; men of themselves have neither understanding nor judgement: for whence comes wisdom but from the Spirit of God, which is the only fountain of light, understanding, and truth? Now if the Lord takes this his Spirit from us, what have we to charge him withal? He is bound to us no way at all: and in that he is liberal in giving to men, it proceeds from his mere favour. So then when soever he smites men's hearts with the spirit of giddiness and error, he doth it always upon just causes, howsoever (I grant) they may be hidden from us. But for the most part he punisheth the wicked, who have lifted up themselves against him with this blindness: as it happened to the Egyptians, who being swollen with an opinion of their own wisdom, were ready to burst with pride, & despised all in regard of themselves. It is a superfluous matter then to dispute of predestination in this place, seeing the Lord punisheth them for a notorious vice. Wherefore when he blinds or gives them up, he cannot be accused of cruelty; for it is a just chastisement of their rebellion and wickedness: neither can he which punisheth men's iniquities be called the author of evil.  
Let us now show after what manner God inflicts this punishment upon them. 
How God works justly by evil instruments.  He delivers them up to Satan, who effects this: for he it is properly who sows the spirit of error and frowardness in men's hearts: but because he acts nothing but at God's commandment, it is said, that God doth that, which Satan indeed doth. For where it is commonly said, This o● that is done by God's permission: nothing is more frivolous. The Prophet expresseth yet more; to wit, that this punishment was sent of God, besause he is a just judge. For he works by Satan as a judge doth by the executioner, and justly punisheth those that have offended him: as we read in the book of the Kings; Satan there presents himself before God, and asks leave to deceive the Prophets of Ahab. his request being granted, he executes God's commandment: for of himself he was able to do nothing. 
1. King. 22.21.  We need not heap up many testimonies of Scripture; the thing itself is manifest enough.  
In that he adds, they were deceived by their counsellors, he therein sets forth the judgement of God in the second manner. For it might well be, that although the Princes had been witless, much like to men drunk, that the people nevertheless were sober and of sound judgement: but he also saith, that the seducers should obtain the efficacy of error to deceive the people also. Thus you see a twofold judgement of God in this place, both against the seductors, and the seduced. By vomiting, he means a beastly kind of drunkenness, adding it by way of amplification, showing, that they are not drunken after an ordinary manner, some wit remaining still in them; but that they were drunk like swine.   
Vers. 15. Neither shall there be any work in Egypt which the head may do, nor the tail, the branch nor the rush. 
THis is the conclusion of the former sentence: for his meaning is, that there shall be such a brutish blockishness in all the Egyptians, that whatsoever they enterprise, shall vanish away and come to nothing. This must needs be fall them who are destitute of counsel, and it is a just punishment of our pride and overweening. The Prophet then meant to note out the event and effect; to show that all things should have woeful successes. And in menacing the head and tail, 
What is meant by Head and tail.  he signifies thereby, that all estates, from the highest to the lowest, shall be destitute of counsel; so as they shall be able to do nothing to the purpose: unless any had rather understand it as touching the manner of the proceeding of their actions. Let us learn from hence, that the beginning and end of all things depends upon God only, of whom we must ask counsel, wisdom, and a prosperous success in all our businesses: unless we mean to have things succeed with us, as they did with the Egyptians.   
Vers. 16. In that day shall Egypt be like women; for it shall be afraid and fear because of the moving of the hand of the Lord of hosts, which he shaketh over it. 
HE repeats that again which he had said before, to wit, that the Egyptians should have no strength at all. Some think the Prophet alludes to a womanish behaviour, wherewith the Historiographers have taxed the Egyptians: which was this, all order being perverted, women managed the public affairs, and men kept the house, and performed the offices that belonged to women. It may be Isaiah aimed at th●s. But all being well considered, this conjecture cannot be currant, because he threatens a judgement here which should bring men into a wonderful mammering. If he should speak of their accustomed behaviour, it should appertain nothing at all to the matter in hand: neither doth he reprove the Egyptians for their womanish hearts, but rather tells them they shall be so terrified, that they shall become timorous like women. For they not only esteemed of themselves as of a warlike people, able to wage battle, but would take it in hand themselves without any provocation thereunto, and were also helpful unto other nations. For we see that many profane authors tell sundry things of the facts of the Egyptians, and stand much upon their commendation. Howsoever than they were more nice and delicate than any other people, yet they were desirous to be esteemed a valorous and warlike people.  
But now in so sudden a change we may see an admirable judgement of God. And therefore he adds that the shaking of the Lords hand shall be the cause of this fear: by which words he shows that the Lord will order and take all this war in hand, so as the Egyptians shall never be able to stand, in regard they shall not have to do with men, but with God himself. Now this which Isaiah pronounceth against Egypt ought also to be applied to other nations: for when troubles arise, and wars are proclaimed, the judgement of God must be acknowledged therein if men prove cowards and fainthearted. For we see the most warlike men sometimes to give place, showing themselves more delicate than women: yea, to be overcome with little or no power, when God once smites their hearts with trembling.   
Vers. 17. And the land of judah shall be a fear unto Egypt, every one that maketh mention of it shall be afraid thereat, because of the counsel of the Lord of hosts, which he hath determined upon it. 
SOme expound it simply, that the land of judah shall be a wonderment to the Egyptians as well as other nations; comparing this place with Chap. 18.2.7. where it is said, You shallbe an astonishment, etc. But I think the Prophet's meaning is otherwise in this place: for his purpose is to show the cause why the Lord will show such an example against the Egyptians, to wit, because they had been the occasion of the destruction of the jews. For they had turned them from the confidence which they ought to have had in God: it being the custom of Princes to solicit their neighbours, and offering them help, to the end they may use them afterward in the like case. But God had forbidden the jews to go down into Egypt for any succour, Deut. 17.16. Yet did this wretched people choose rather to yield to the solicitations of the Infidels which offered themselves unto them, then to God: they are chastised therefore very justly. Neither did the Egyptians escape unpunished, because they had given them occasion of incredulity and distrust: for they were so sharply chastised that they quaked for fear as oft as they remembered the jews.  
We may gather a very profitable doctrine from hence, to wit, that all such which shall alienate the Church from the true service of God, and from trusting in his help, having given them offence either by fearing, or counseling them, 
Such as shall be so wickedly minded as to withdraw God's children from his service, or from trusting in him, shall be punished severely.  or by any allurements whatsoever, shall be punished and that severely. The Prophet's words are as much in effect then, as if one should say. That the very look of a woman will make him to blush which hath enticed her to lewdness, when the filthiness of the fact shall come to light; and when God the avenger of the marriage knot shall appear.   
Vers. 18. And in that day shall five Cities in the land of Egypt speak the language of Canaan, and shall swear by the Lord of hosts: one shall be called the City of destruction. 
Having threatened the Egyptians, and laid forth the cause of God's judgements, he now comforts them, and promiseth them mercy: for he shows that all of them in a manner shall be restored, and shall recover a prosperous and flourishing estate again. For of six Cities, saith he, five shall be saved, so as one only shall perish. He had before threatened an horrible judgement to fall upon the whole kingdom, so as if any shall consider the former prophesy well, he can comprehend nothing therein but a state utterly past recovery. He promiseth then that they shall be restored by a special favour of God. So that this is to be taken as an increase of the Church's restoration, or as a full measure of God's grace after the redeemer is sent.  
The manner of speech is somewhat obscure: but if we examine it well, there is little or no difficulty at all in the sense. For his meaning is, that the sixth part of the Cities shall only perish, and that the rest shall continue safe. The most difficulty is in the word Haheres: some read it Hacheres; that is to say, of the Sun: but they deceive themselves by taking one letter for another. Those who expound it of the Sun, think that the Prophet spoke of Heliopolis: but it suits not well with the scope of the text: because he not only promiseth that five Cities shall be restored (for that had been no great matter) but saith in general, that of six towns or cities, five shall remain untouched: and doubtless there were many Cities in Egypt.  
I let pass the fables of the old writers, and of those who have affirmed, that it contained twenty thousand Cities. Yet it must not be denied, but there were a great number in a Country so renowned and well peopled; in a Kingdom that flourished as it did, and was so frequented, and in so sweet and well tempered an air. Let us put the case then, that there were a thousand Cities, or a few more. He saith, that the sixth part only shall perish, and that the rest shall be restored: so as the number of the destroyed, shall be little in comparison. Now it appears sufficiently by that which follows anon after, that this restoration is to be understood of the worship and service of God.  
By the word lip, he understands the tongue; taking a part for the whole: meaning thereby, to show the agreement that the Egyptians should have with the people of God, and the faith whereby they should make profession of his name. By the tongue, he also notes out by a figurative manner of speech, a confession. For in regard there was but one tongue only which acknowledged and called upon the true God, to wit, of this people that dwelled in the land of Canaan; it thereby appears sufficiently, that by this word tongue, we must also understand their consent in religion. To speak the same or divers language, whereby either agreement or discord are signified; are phrases of speech very frequent in the Scripture. But let us observe that every consent is not sufficient: for example; if men should agree together to retain a worship of their own devising and approbation, ought they not to come and consent to that truth which was revealed to the fathers? Neither doth he only say, that the Egyptians should speak one and the same language; but the language of Canaan: for they were to change their speech, & to use that which Gold had sanctified: not that the pronunciation of this language was more holy; but it is commended, because it contains the doctrine of truth. We are to observe this diligently, to the end we may learn the true manner of consenting. 
We ought to labour for a consent in religion, always provided that the condition be good.  We ought to seek agreement by all means; but let us beware that the conditions be good whereby it is procured: for it is not lawful to seek a mean between both, as the destroyers of true religion do, which yet would be taken for makers of pacifications. Away with such light and double tongues; let the truth be retained, which hath no other foundation but the word of God. Let them that draw near to it, speak with us: and whosoever falsifieth that, let him avoid, and choose a language fitting his own humour: but let us continue firm and constant in this truth. The Egyptians then cannot speak the language of Canaan, unless they first of all forsake their own; that is to say, all superstitions.  
Some refer this to Ptolemeus, his time, but without any good ground: because we may gather from the verses following, that the Prophet speaks of the pure religion and true worship of God. And first of all under the figure Synecdoche, he teacheth that the speech shall be holy, taking one only kind thereof; to wit, that they shall profess themselves to be God's servants. by swearing by his name. It may be read, They shall swear in the Lord, or, by the Lord; because the letter Lamed, often signifies By. If we read it, In the Lord; the sense will be, that they should promise to obey him, and that with a solemn oath; as when a nation takes an oath of allegiance to their Prince. And it is all one as if he had said; they shall submit themselves under the power of God, and yield themselves under his government. But in regard the other reading is more generally received, I also the more willingly allow of it. For seeing an oath is a part of God's worship, the whole is hereby signified, by taking a part for the whole. To swear also by the name of God, is often taken to bear witness that he is the true God.  
His meaning is in a word, that they shall fondly give their names to Christ. 
If faith in the heart bring not forth an open profession, it will surely prove but a cold opinion in stead of faith.  Hence we may gather, that we must make an open profession of our faith, if we mean to yield God his true service: and if any will keep his faith shut up in his heart, such a one shall be sure to have but a cold opinion in stead of faith; because true faith brings forth a frank confession, and so inflames us inwardly, that we shall neither will nor choose, but make that known to others which we carry in the closet of our hearts. Every knee shall bow before me, and every tongue shall swear by my name, saith the Lord: Isai. 45.23. Where faith is then, there ought also to be the outward worship & the confession of the mouth: Rom. 10.9.10. 
Holy things must not be applied to profa●e uses.  We must in like manner observe, that the things which appertain to God's service, ought not to be applied to profane uses: it is the profanation of an oath then, to swear by any other thing then by, the Lord. For it is written, Thou shalt swear by my name: Deut. 6.13. Do we not contemn and defile his holy name, if we mix Saints or any other creature in our oaths? Let us note here also with what reverence we ought to take an oath: 
How we ought to swear.  for if we thereby make profession of God's honour, ought we not to come thereunto with fear and humility? Afterwards, where he saith in the end of the verse, that every sixth City shall be destroyed, the meaning is, that all such as turn not unto God to serve him shall perish, without hope of restitution: this is the reason why he opposeth the Cities of Egypt which should begin to acknowledge God, against those that are appointed to confusion. 
Nothing but ruin to be expected, where the service of God is wanting.  Where the service of God is wanting then, there we can expect nothing but utter ruin: for the word Heres signifies cursing and execration, after which follows ruin and eternal death.   
Vers. 19 In that day shall the Altar of the Lord be in the midst of the land of Egypt, and a pillar by the border thereof unto the Lord. 
HE continues on still that which he spoke in the former verse, and expresseth more fully the renument of Fgypt, because true religion shall flourish there, the pure service of God shall be established, and all superstitions shall fall to the ground. Now he useth this word Altar, to represent God's worship, as by the sign thereof; because sacrifices and oblations were exercises of piety. By the midst of Egypt he understands the principal, part of all the kingdom, as if he should say, in the mids of the kingdom, or in the most excellent part of it. As touching the word pillar, we may not think he speaks of Images that represents the shape of Saints, or men, but memorials of the fear of God: or his meaning is, that they shall be as signs or landmarks, like to those which bond our the ends and limits of kingdoms: and that after this manner there should be signs set up, whereby all men might know that God governed this people. 
When men are truly turned unto God from their idolatry, they testify it by some public sign.  And do we not see it ordinarily fall out, that when a people is truly converted unto God, having once forsaken and detested their Idols and superstitions, how they openly set up signs of true religion, so as all may know that God is purely worshipped there?  
josephus tells how Onias 
Onias.  abused this place, when he fled to Ptolemeus Philometor: for he persuaded him that it should be a very profitable course to set up an Altar in the Country, upon which the jews, that dwelled there, might offer sacrifice: and alleged this text, affirming, that this prophesy ought now to be fulfilled. And in the end this wicked Priest made the King believe it to be true, although the jews openly gainsaid him: for the King regarded his own benefit; and this bad fellow, who had been deposed from his office, meant to obtain new credit and favour. So by this means what opposition soever there was, yet could not this wicked counsel be hindered. But Isaiah under these figurative signs plainly describes the pure worship of God which was then in use: for he hath respect to his own time, and to those with whom he had to deal. Onias' then did wickedly pervert this place to serve his own turn.  

Papists wresters of Scripture.  But the popish Doctors are no less impudent at this day, in drawing in a place of Malachi by the hair, as it were, to maintain the sacrifice of the Mass. For where he saith, 
Mal. 1.11.  It shall come to pass that incense shall be every where offered unto God: from thence they conclude, that there are some sacrifices differing from the ancient sacrifices: for neither oxen nor other beasts are to be sacrificed; therefore it is the Mass, say they. Truly a very trim argument. We may easily discern that Malachi speaks there of the service of God, 
The place of Malachi truly expounded.  noting it under one of the shadows of the Law, as Isaiah doth in this place: and we ought to mark these kinds of speech diligently, which the Prophets are wont to use very often.  

The Papists argument out of Malachi for the sacrifice of the Mass, answered by another place out of joel.  This than may be plainly explained by another place in joel, which we will allege by way of example, Your sons and your daughters shall prophesy, saith he, your young men shall see visions, and your old men shall dream dreams, joel 2.28. S. Peter tells how this prophesy was fulfilled when the Apostles being inspired with the holy Ghost, spoke divers tongues: for whereas they were unlearned before, they then began to be fit to teach the heavenly mysteries, Act. 2. We read nothing there of dreams. The Apostle the● seems to allege this place very unfitly: but it appears that joel mean to signify nothing else in this place but prophesy; and useth the word dreams and to s●●ns for ornament sake, because the Lord in times past did make his mind known to the Prophets by this means, Numb. 12.6. He also had respect to the custom used at that tim●, because the jews would hardly have understood what the gifts of the holy Ghost meant, seeing it was a thing as yet unknown unto them: for being, nourished up under rudiments of the Law, they could aspire no higher then to the sacrifices and ceremonies; or whether the signs and sacraments led them.  
The Prophets lisped to them then as unto babes or children, to whom we use not to speak of higher matters then that which they may be able by little and little to comprehend by custom. This doctrine therefore will give us the meaning of many texts, the obscurity whereof we might otherwise be held a long while in doubt of. It plainly appears that the Prophet speaks of Christ his kingdom, so that the things whereof he speaks, were not fulfilled till his coming. The shadows must be taken away, that we may behold the truth of things; and so by the Altar we understand the pure and true invocation of God's name. But yet the Prophet therewithal shows by these outward signs, that the pure service of God can not be preserved without the public exercises of religion, the manner whereof must not be disposed according to our will. Let men's inventions cease then, that God alone may be heard in this matter.   
Vers. 20. And it shall be for a sign, and for a witness unto the Lord of hosts in the land of Egypt: for they shall cry unto the Lord because of the oppressors, and he shall send them a Saviour, and a great man, and shall deliver them. 
WE cannot offer any acceptable service unto God, 
Draw me, and I will run after thee: Cant. 1. I shall run the way of thy Command ets, when thou hast s●t mine heart at large: Psal. 119.  unless he prevent us by his grace. For who will dedicate himself to his obedience, that is not drawn first by the sweet taste of his goodness, to embrace him with a right affection? He must needs call us first then to himself, before we can call upon him: and all access is shut up against us, till he have first of all alured us to come unto him. He said before, that they should be subdued by divers afflictions, to the end that they might be subjecteth to God: he now repeats the very same thing; for men will never renounce neither themselves nor their vanities, till they are brought to teachableness by strong hand. Notwithstanding he by and by adds another kind of summons; to wit, they shall go familiarly unto God, after they have tasted of his loving kindness. For the cry whereof he speaks, proceeds from faith; because they would never betake themselves to this refuge, unless they were alured thereunto by the taste of his mercy. 
Christ promised.  And whereas he promiseth to send them a Saviour, by whose hand the Egyptians shallbe delivered; it can be meant of none but of Christ; because Egypt was not delivered from her miseries, but in regard that the Gospel was first of all preached there.  
We read what sundry changes this Country endured by the space of four hundred years, insomuch as it was almost utterly destroyed and laid waste by foreign and civil wars: but when it seemed to be at the last cast, as they say, behold, it was converted to the Lord, and delivered out of the hands of tyrants and enemies. Thus jesus Christ delivered this Country, when he began to make himself known unto it. We in like manner ought to be thus disposed to know and serve God, 
Whence we are to expect deliverance out of troubles.  that when we shall be divers ways afflicted, we may know that our salvation consisteth in him alone. And would to God the world had learned this lesson at this day, seeing it is in such disquietness, that it seems near to destruction. For what end of these troubles can it look for, but utter ruin, unless by repentance it acknowledgeth that it hath been justly punished for the own impieties? 
God helps us, but it is through Christ.  And when it is added, To deliver them; we are to gather from hence a very profitable doctrine; to wit, that God helps us by jesus Christ; through whose power he hath assisted his own, even from the beginning: for he was the perpetual mediator; and by his intercession all good things have been obtained at the hands of God the Father. Who being now come and revealed, let us know that we can obtain nothing of the Father, but by his means.   
Vers. 21. And the Lord shall be known of the Egyptians, and the Egyptians 
Isay.  shall know the Lord in that day, and do sacrifice and oblations, and shall vow vows unto the Lord and perform them. 
ISaiah adds now that which was the principal: for the Lord can neither be served, nor called upon, unless w●e first kno● him to be our Father. As saith Saint Paul; How shall they call upon him whom they know not Rom. 10.14. 
No salvation saving knowledge.  For we cannot be partakers of God's gifts to our salvation, unless the true knowledge which is by faith go before. He hath good reason therefore to add knowledge, as the foundation of all religion, or the key which opens the kingdom of heaven unto us. Which knowledge we cannot have, but by doctrine: whence we may conclude, that God rejects all new found services; for he cannot approve of that which is void of that knowledge, which proceeds from the hearing of the true and pure doctrine. Men shall never be able to settle a right form of God's service then, if they only bring that which themselves have devised. 
Note.  These places are worthy to be well observed; for therein the holy Ghost shows us what true adoration and invocation is; namely, having banished all the inventions of men, whereunto they obstinately stick, we should suffer ourselves to be taught by the word of God; and if we once be furnished with the authority thereof, let us freely and openly condemn whatsoever the world extolleth and admireth. Whereas he saith again, that Egypt shall know; it is a repetition of some weight: 
Why this word Knowledge is twis● repeated.  for this knowledge is of so great importance, that it ought not to be slightly passed over, because it holds the chiefest place; without which there is no true worship of God.  
And they shall sacrifice.] This place must be expounded like the former, where he mentioned the Altar. For to what end should sacrifices serve, when Christ is manifested? Under this shadow then, he mentioneth the confession of faith and prayer, which followed the preaching of the Gospel. Now under this word he comprehends whatsoever was offered to God, as beasts, bread, all sorts of fruits, and whatsoever served to the acknowledgement of God's goodness. 
The difference between the old Testament and the new.  But the difference between the old Testament and the new, is to be noted; and under these shadows and ceremonies, we are to understand that reasonable service whereof Saint Paul speaketh in the Epistle to the Romans, Chapter 12. vers. 1.  
That which is added of vowe●, is also a part of God his service. The jews were wont by vows, to profess that they acknowledged the goodness of the Lord: and they then especially gave thanks by a solemn vow, after they had received some rare and excellent benefit of him. They also made voluntary vows for divers respects, according as every one thought good. Yet none had liberty to vow this or that, after their own imagination; but there was a certain rule prescribed them. How ever it were, it appears that the Prophet signifies nothing else by this word vow, but God's service, unto which the Egyptians should give themselves after they had received the knowledge of the truth. But he mentions those exercises of piety, by which the jews made profession of the true religion. From hence the Papists draw an argument to prove that we must fulfil our vows to God: 
The Papists argument out of this place touching their vows, answered.  but seeing their vows a●e made at random, and without any discretion, this place gives them no warrant for the maintenance of their error. For Isaiah foretells what the Egyptians should do after they had embraced and followed the doctrine of salvation. 
Psal. 76.12. Eccle. 5.3.  So in like manner when David exhorts the people to vow, and to pay their vows, they think it makes for them: but he means not that they should therefore make rash or unlawful vows. 
God's word must be our rule in vowing.  For the rule of right vowing stands always in force, beyond which we must not pass; to wit, God's word, by which we are taught what he requires of us, and what we should vow and fulfil.  
There was never any liberty given us to vow whatsoever we list: the reason is, because we give ourselves the rains too much, and suffer ourselves to rush against God in all things, being more impudent in this behalf then if we had to deal with men. Now ye see the cause why it was needful that men should be restrained by some bridle, even to the end they might not give themselves overgreat liberty in God's service and religion. Seeing it is thus, we may all see that God approves of nothing but that which his Law confirms, and rejects all things else as a strange and superstitious worship. What soever then any man voweth of his own head without warrant from God's word, can not be sound: 
Note.  and if he fulfil it, he sins double, first, for vowing foolishly, as if he toyed and played the fool with God: secondly, for accomplishing that which he hath rashly vowed without warrant: whereas he ought rather to have repent himself, and to have forborn the doing of it. So far off is it then that such vows do bind any man, that on the contrary having acknowledged his fault and rashness in so doing, he ought to change his mind, and to cease from performing of it. If any now shall make enquiry touching Papistical vows, it is easy to prove that they have no affinity with God's word. For if those which they esteem lawful, and the most excellent above the rest are wicked and unlawful, 
Vows of Monks.  as the vows of Monks are, what may we think of the rest? They vow perpetual Chastity, as if it were granted to all in a like measure: now we know this gift is rare, neither is it promised to all; no not to those who otherwise are endued with great and excellent graces.  

Gen. 11.29. & 25.1.  Abraham was of an excellent faith, and constancy, of singular meekness, and holiness, yet had he not this gift. Christ himself testifies that it is not given to all, even then when his Apostles so highly commended single life, Math. 19.6.10.11.12. and S. Paul saith the like, 1. Cor. 7.7.9. He then which hath not this gift of continency, and yet vows it, doth ill, 
Presumption in any to vow single life.  and shall be justly punished for his presumption. Hence have come those infinite shameful examples, whereby God hath justly punished such pride in the Papacy. They vow poverty also; 
Wilful poverty.  as if it were unlawful for them to enjoy any thing of their own; yet do they abound in wealth above all men: is not this a plain mocking of God? 
Papists vows of obedience mere rebellion.  As touching the obedience which they vow, it is nothing else but mere rebellion: for they shake off Christ's yoke, to subject themselves to men. Others vow pilgrimages, 
Pilgrimages.  to eat no flesh, to keep certain days, and other things full of superstitions. Others vow unto God fond and doltish toys, as if they had to deal with a little child: for we are ashamed to make such promises unto men, amongst whom nothing is confirmed unless both parties be first agreed between themselves, and do allow of one another's fact. 
Note.  Surely we should much less enterprise ought in God's service, unless we have good warrant for our deed out of his holy word. What service will you call that where the statutes of God are nothing accounted of, and where the will of man only takes place? Can this be acceptable unto God, think we? Nay, shall it not rather be termed superstition, which S. Paul so much detesteth? Coloss. 2.23. Those which make such vows than do brag in vain that they serve God therein, as if this place any thing at all favoured their conceit, because the Lord detesteth such worship.   
Vers. 22. Wherefore the Lord shall smite Egypt, he shall smite and heal it: for he shall return unto the Lord, and he shall be entreated of them, and shall heal them. 
NOw the Prophet concludes that which he had said before, to wit, that the chastisement whereof he spoke should be profitable to the Egyptians, because it should be as a preparative to bring them to repentance: as if he should say, The affliction wherewith the Lord shall smite Egypt, shall turn to the singular benefit and good thereof. Those who read, He shall smite with an incurable wound, do interpret this place amiss, and do much diminish the Prophet's meaning: for he shows that the wounds shall be profitable, because God will use them as a means to bring them home. Whence we are to gather, that we should never refuse to be chastised of the Lord, seeing he doth it for our great good; in regard that impunity engenders a greater licence to commit sin. And because men are wonderfully prone in giving themselves the rains whilst God spares them; therefore he himself, is feign to prevent the mischief as we say: which he doth by chastisements and afflictions, that he might thereby provoke and prick us forward to repentance and amendment of life. Lo here an excellent example set before us in Egypt, who found grace and mercy at God's hands, although she was stuffed with superstitions and impiety, and surmounted all other nations in idolatry.  
But note the means how; to wit, by turning unto God: for this is the exposition of the former member: 
Conversion a kind of resurrection from eternal death.  as if he should have said, God shall heal the Egyptians, because they shall convert. Let us gather from hence, that conversion is as it were a resurrection from eternal death; for we are but dead all the while we remain unconverted: but being once converted, we enter into favour with God, and are delivered from hell. 
Repentance merits not remission of s●nnes.  Not that we merit this grace by our repentance; but because by this means the Lord raiseth us as it were from death to life. To this repentance there is a promise added: whence we gather, that our requests are not in vain, when we crave pardon for our sins: provided that our repentance be not hypocritical.  
Now when the Lord saith, that he will be merciful to the Egyptians; he therewithal shows, that they shall obtain favour immediately after they be once converted. 
Conversion and invocation go always hand in hand.  It shall be a true conversion then, when calling upon the name of God shall follow it. But this invocation cannot be without faith; for the wicked themselves may have some knowledge of their sins; yet none of them will have their recourse to God's mercy, neither shall they ever be truly reconciled unto him, unless they be touched at the heart with the true feeling of that repentance which is joined with faith: Rom. 10.14.  

The word Healing, taken here in a double sense.  And I will heal.] He repeats not that which he said; to wit, the Lord ●hall smite Egypt, and heal it; but he promiseth to heal it in another signification, that is, the Lord shall cea●e to correct it. The healing whereof he made mention before, was inward: but this latter is referred to the punishments and afflictions. In a word, his meaning is, that God will prepare a speedy remedy to heal all their diseases. For as soon as we be reconciled unto God, he finds nothing in us that deserves to be punished. Do not chastisements come for sins? 
Where God forgives the sin, there he usually remits the outward punishment.  But sins being pardoned, so are also the corrections which they have deserved. And if so be we are chastised, it is a sign that our repentance is not yet such as it ought to be. To be short, let us keep in mind this order which the Prophet here sets before us. First, men are prepared to repentance by corrections. Secondly, they are healed, because they are delivered from eternal death. Thirdly, being brought to the knowledge of their sins, they ●●ke pardon. In the fourth place, God becomes gracious and favourable unto them. Lastly, corrections cease, having once obtained pardon of the Lord. Now I think there is no man which ought not to acknowledge these things which Isaiah pronounceth here of the Egyptians in himself, in whose person God sets as it were a type and an example before the whole world.   
Vers. 23. In that day shall there be a path from Egypt to Ashur; and Ashur shall come into Egypt, and Egypt into Ashur: 
* Or, love.  so the Egyptians shall worship with Ashur. 
NOw the Prophet shows how it shall come to pass that the Lord will shed this his bounty forth every where: as if he should say, This largesse shall not be shut up in some corner, neither shall it be felt of one people alone, as it was wont to be. Now he speaks here of two nations which were the sworn enemies of the Church, and therefore seemed to be the furthest off from God's kingdom of all others. For a man might have had much more hope of nations further off, in regard that these two made war, as you would say then, upon God himself, and persecuted his Church of set purpose. 
Note here the patience and bounty of the Lord our God.  Oh Lord! if it be so that he shows himself thus merciful to the capital enemies of his Church, that passing by their sins, he adopts them for his children, what will he then do to other Nations? Thus ye see a manifest vocation of the Gentiles, contained in this prophecy.  
When he saith, The way shall be open, and there shall be a mutual access, so as one shall go to another; he therein notes their brotherly conference. We know that the Egyptians had wars with the Assyrians almost continually; so as they hated one another deadly. Now the Prophet proclaims here, that God shall turn their hearts, and reconcile them one one another in such sort, that they shall trade and eraffique one with the other; & the passages which in times past were shut up, shall now be set open. We are to note that in this place then, which we have observed before in the second Chapter; that is, 
Men being reconciled vn●o God, aught to nourish brotherly kindness between themselves.  when men are reconciled unto God, they ought to nourish brotherly kindness between themselves; for all strifes, debates, envies, and grudge, ought to cease with us, when God is at one with us. Is it not to be marveled at then, when he saith, that the way is open to go out of Egypt into Assyrir? But all this doubtless aught to be referred to the Kingdom of Christ, seeing we read not that the Egyptians had this agreement with the Assyrians till they came to the knowledge of jesus Christ.  
Shall love.] This member may be translated, They shall serve, or worship God: but because this word God, is not here expressed, it may be referred to the Assyrians, and indeed the Hebrew particle ●●th, leads us to think so. Thus you may expound it then; Those which in times past burned with a desire to do hurt, shall change their minds, and in stead thereof, shall desire to do good. In a word, you shall see in them the fruit of true repentance; because whereas they had wont to spoil one another by often wars, they shall now take delight and pleasure in one another's company. And this sense will suit well to the scope of the Prophet's words. And yet I reject not the other interpretation which is followed of the most; to wit, that those who erewhiles worshipped many gods, shall now acknowledge but one God only, and shall make one confession of faith. Thus it shall be free for every one to follow which of the two expositions he liketh best. But if the l●st be received, the Prophet than m●kes ●his brotherly love to flow from the fear of God, as the river from the fountain.   
Vers. 24. And in that day shall Israel be the 
Or, a third.  third with Egypt and Ashur 
Or, shall be. , even a blessing in the midst of the land. 
NOw Isaiah sets down the conclusion of the promise here, which he had touched; namely, that the Egyptians and the Assyrians shall be blessed as well as Israel. For before, the grace of God was shut up as it were in Israel, in regard the Lord had made a covenant with this people only, and had spread out his cord upon Jacob; as Moses speaks Deut. 32.9. And David saith, God hath not dealt so with every nation, neither had they known his judgements: Psal. 147.20. To be short, the blessing of God abode in judea only: but here he saith, that it shall be communicated to the Egyptians and Assyrians: under which two names he comprehends all nations beside. They are not named here by way of honour; but in regard they had been the perpetual enemies of God, they seemed so much the further estranged from him, and to have less hope of favour then any o●hers. Wherefore howsoever he adopted to himself the children of Abraham only, yet now he is content to be called the father of all nations, indifferently. Some translate, Israe● shall be the third; which I approve not: for in as much as the noun is of the feminine gender, it should be joined with the word ●era●hah: and this word blessing, is as much to say, as example, or mirror of blessing.   
Vers. 25. For the Lord of hosts shall bless it saying; Blessed be my people, Egypt and Ashur, the work of mine hands, and Israel mine inheritance. 
HE comes again to the reason and exposition of the former sentence: for he teacheth that the Assyrians and Egyptians shall be companions with the elect people by the free goodness of God. And it is as much as if he had said; Howsoever these titles appertain only to Israel, yet shall they be transferred notwithstanding to another people, whom the Lord shall adopt to himself. Now there is a mutual corespondency between God and his people, so as those whom he pronounceth to be his people with his own mouth, may also answer, and by good right say, that he is their God. This privilege is indifferently granted both to the Egyptians and Assyrians. But although the Prophet meant to make these stranger's companions with the jews, which were the houshold-people of God, yet he distinguisheth their degrees by special marks. For in calling the Egyptians God's people, he means that they are partakers of that honour which God vouchsafed only to the jews. He adorns the Assyrians with the proper title given to the Church, saying, that they are the work of his hands.  
The Church (as we have said elsewhere) is called the work, or workmanship of God Eph. 2.10. because the faithful are reform by the spirit of regeneration, to the end they may bear the image of God. Thus by the work of the hands, means not our creation, 
The meaning of this phrase, The work of mine hands. If our new birth be the workmanship of God, ought we to attribute any thing to ourselves?  as we are made men, but regeneration, as we are created unto newness of life; that so being separated from the world, we may be made new creatures. Whence we perceive, that in the matter of our new life, we ought to attribute nothing unto ourselves, because we are altogether the workmanship of God. But when the Prophet speaks of Israel, he adorns him with his pre-eminence; to wit, that he is the heritage of God: to the end he might still retain the right and honour of the first borne among his new brethren. For this word heritage, hath a greater emphasis in it then we think commonly of. For questionless that same covenant which God made fi●st with them, gave them such a privilege, as could not be disannulled by their unthankfulness; because the gifts & callings of God, are without repentance: as Saint Paul teacheth, Rom. 11.29. Ephes. 2.12. Which shows, that they are the first borne in God's house. 
The jews.  Howsoever than that the grace of God be now shed forth and spread abroad further of, yet cease they not to hold the first degre●, not by their merit, but by the steadfastness of the promise.    

THE XX. CHAPTER.  
Vers. 1. In the year that Tartan came to Ashdod, (when Sargon King of Ashur sent him) and had fought against Ashdod and taken it. 
IN the former Chapter Isaiah prophesied of that calamity threatened against the Egyptians, therewithal promising them Gods mercy: now repeating again the same argument, he shows that Israel shall be confounded by this chastisement of Egypt, because they put their confidence in them. He also joins the Ethiopians with him. Whence we may conjecture that the Ethiopians were joined in league with the Egyptians: which I have touched heretofore, and shall touch it again in the 37. Chapter. First, 
The time of this prophecy.  we are to note the time of this prophesy: for necessity did press the jews in such wise then, that they were constrained to seek help of other nations. 
2. King. 18. ●7.  The holy history witnesseth, that Tartan was one of the Captains of Senacherib: for which cause we must needs acknowledge that this Sargon was Senacherib, who (as we may see by this place) had two names. We are likewise to consider in what case the state of Israel was: for the ten Tribes had been led away captive: and it seemed that the kingdom of judah was utterly wasted, in regard the whole Country was almost conquered, jerusalem excepted, which was besieged by Rabsache. Tartan, on the other side, laid siege against Ashdod, 
Tartan, Rabsaris, and Rabsache.  2 King. 18.13. & 17. Now in the 17. verse of the 18. Chapter there are three Captains named: whence we rightly collect, that Sennacheribs camp at that time was divided into three parts, that so at one instant all being amazed and troubled, and some put to their shifts, the rest might have no opportunity to aid and secure one another. The jews therefore had no other refuge but to seek for help of strangers. The Prophet in the mean whil● is sent from God to tell them in flat terms, that it is but in vain for them to depend upon the succour of the Egyptians, who were already pursued even by God's immediate hand: and so far was it off that they should be helpful to others, that they were scarce able to defend themselves against their enemies. Thus the jews were to know for certain, that they were justly punished for their infidelity, because they left God, to flee for help to the Egyptians.  

The drift and ●ope of this prophesy.  We are here then to observe the drift and scope of the text: for it is not God's meaning to admonish the Egyptians, but to correct the infedelitie of his people: which infidelity often carried them away to false and perverse hopes. That the Prophet might teach them therefore to rest upon God alone, he here sets before them what issue and success they should have from these vain helps which they so greedily sought after. Now this admonition doubtless was very seasonable, because the Egyptians had now begun to hinder the passage of the Assyrians, and had constrained them to return from whence they came: which was the best news the jews could possibly hear tell of. But to the end they might not rejoice too much in these goodly beginnings, he threatens that this succour shall turn into smoke, because the Ethiopians and Egyptians shall in short space be overcome to their great disgrace and confusion.   
Vers. 2. At the same time spoke the Lord by the hand of Isaiah the son of Amoz, saying, Go●, and lose the sackcloth from thy loins, and put off thy shoe from thy foot; and he did so, walking naked and barefoot. 
TO the end the Lord might confirm this prophesy by some external sign, he commands Isaiah to walk naked. For if the Prophet had done this of his own head, he had justly deserved to have been mocked for his labour: but in regard he did it at Gods bidding, there is nothing to be seen in him which is not worthy of admiration, yea, of great fear. Under this nakedness, and such other signs, there are weighty matters included: beside, God never did any thing either immediately by himself, neither yet by any of his servants, but the reason of it is forthwith declared. Thus Isaiah walks not naked only, but shows what his drift is, that is to say, why the Lord enjoined him to do it; otherwise the false Prophets might imitate the servants of God, changing themselves into divers fearful forms to dazzle the eyes of simple people, and so get estimation: but such signs are nought worth, because God is not the author of them. 
Papists ready to set up new Ceremonies, in stead of true Sacraments. Wh●t rule must be opposed against popish Ceremonies.  Which we are diligently to observe, in regard of the Papists, who are ready to advance and set up new Ceremonies in stead of true Sacraments. This is the rule which we must oppose against them, to wit, if these Ceremonies of theirs be of God, then ought we to receive them: if not, then is it lawful for us to reject them; nay, we can in no wise, approve of them, but we therein offer wrong unto God, because mortal men do then usurp that authority which unto him belongeth.  
Besides, God imposeth not, 
When God imposeth any Ceremony, he adds his word unto it.  nor sets signs before us without the word: for what Sacrament would it be if we should only behold the bare sign? It is the doctrine only which makes the Sacrament. Let us know then that there is nothing but plain deceit when the word goes not before. The Papists do therefore fondly impose the name of Sacrament to their vain Ceremonies, when they are not able to confirm them by the pure Scriptures. Well, the Lord hath so joined these things together, that none can separate them, but withal they offer violence to the order which he hath instituted.  
Now in that Isaiah is commanded to lose the sackcloth, the most of the interpreters gather that the Prophet was at that time clothed with a mourning weed, in regard that he bewailed the calamity of Israel: for sackcloth was a mourning garment, as appears by that which is said in joel, Chap. 1.13. They say then that this was done, that in bearing upon him the garments of the guilty or condemned, he might ask pardon of God: or, that it could not be that his apparel and countenance should testify gladness, because his heart was in heaviness. And indeed it was unpossible but he must needs be sore afflicted in beholding so great and horrible calamities.  
Some think it was his ordinary apparel, in regard that the Prophets used to wear a mantle, as testifieth Zachariah 13.4. But this is too weak a conjecture; neither hath it any show of reason. It is more likely that he was clothed with sackcloth, to express his sorrow. For those of judeah were become so senseless, that they cared not a whit; neither thought they that this misery should ever be able to come near them: no nor then when their poor brethren were miserably afflicted and scattered before their eyes: nay, they rather thought themselves out of all danger, and made a mock at the words of the Prophets, who threatened and foretold their ruin. This was the cause why Micha also complained, 
Mich. 1.11.  that none bewailed the calamity of Israel.  
Some also ask whether this was a thing done indeed, or rather whether it were not a bare and naked v●sion, which he was to set forth to the people. 
Whether the Prophet stripped himself naked, or not.  The most received opinion is, that the Prophet never stripped himself naked, but that it was showed him by way of vision only, and that but once. Their reason is, because he was not able to endure to go naked the space of three whole years, 
Vers. 3.  both in regard of the heat and cold, and of other encumbrances occasioned by the time. But what hurt is it if we should say that the Prophet covered himself in his house, and abroad also; only that he showed this spectacle of nakedness to the people, when he was to perform his prophetical office? For I am not much moved with that reason, that he could not endure the heat nor cold, because God who had enjoined him to do it, 
When God enjoins us any service, he therewithal furnisheth us with ability to perform the same.  was also able to arm and preserve him when he did it. But they bring an other reason; to wit, that nakedness had been unbeseeming a Prophet? I answer, that this nakedness was no more dishonest, than circumcision; which spectacle, (in the opinion of profane men) was the most ridiculous thing that could be imagined, seeing the privy members were then discovered. I do not think, neither would I any should, that the Prophet stripped himself so naked, but that he covered those uncomely parts which would have given but a foul and deformed spectacle to the beholders. It was sufficient that the people were taught what the Lord meant hereby, and that they might be moved with it, as a thing extraordinary.  
That also which moves me to be of this judgement, is that which is said here, By the hand, or, in giving commission: for albeit this manner of speech be often found elsewhere, yet we never meet with it in any place, but it imports some hidden vehemency, by which the effect itself is noted out. The Prophet than sets himself before God, and in the midst of the Citizens, as the herald of the calamity that was to come; and that not by word only, but even by a visible sign also. It is to be observed in like manner, that it is not noted in the text in vain, that Isaiah did so.  

Master Caluins' judgement touching the Prophets going naked.  Thus have you mine opinion; to wit, that the Prophet went naked as oft as he preached: only showing those parts of his body, which might be seen without blushing. As touching the sackcloth, although private men were wont to confess their sins in time of trouble in that manner; yet it is probable that Isaiah used this sign, both by reason of his office, as also to confirm his doctrine, and the better to rouse the people out of their security. If at any time it fall out that the Lord chastiseth either ourselves, or our brethren, he commands us not to change our raiment, neither is it needful: but we are altogether cruel and inhuman, if the afflictions of our brethren, & the subversion of the Church move us not. And if it be our parts to mourn, we ought also to stir up others to do the like, and by our example, 
Heb. 13. Rom. 12.15, 16.  to provoke them to feel the calamity of the Church, that they may be touched with some compassion.   

Vers. 3. And the Lord said; Like as my servant Isaiah hath walked naked and barefoot three years, as a sign and wonder upon Egypt and Ethiopia;  
4. So shall the King of Ashur take away the captivity of Egypt, and the captivity of Ethiopia; both young men and old men, naked and barefoot, with their buttocks uncovered, to the shame of Egypt.  
THree years. Quest.] Why puts he this space of time? Ans. Because it was granted to the Egyptians and Ethiopians of the Lord, as a time of truce; to the end they might come to repentance: also that he might thereby prove the faithfulness of his people, that without delay they might pull themselves back from seeking all unlawful succours: thirdly, to the end the Egyptians and Ethiopians might know, that their ruin was not far off; howsoever they seemed to be in a well settled estate. Moreover, the Lord meant hereby to discover the rebellion of the wicked; for doubtless many showed their impiety in scoffing at the Prophet's nakedness: as on the contrary, that the faithful being moved with such a spectacle, might learn not to stay their minds upon fair words, although the prosperity of the Egyptians were a very sweet allurement unto them. As touching this nakedness, 
Isaiah his nakedness not to be considered barely in itself, but the end wherefore it was enjoined him.  we are not barely to consider of it alone, but rather the mark and end which the Lord had engraven in it: even as in the visible Sacraments, we ought to behold the things which are invisible. These two words, captivity, and carrying away, are collectives, and are taken for the troup of the captives, and those that were carried away out of the Country. Lastly, he saith, that no respect should be had of age: for the old should be led into captivity as well as the young.   
Vers. 5. And they shall fear and be ashamed of Ethiopia their expectation, and of Egypt their glory. 
HE now shows for whose sakes he foretold that these things should befall the Egyptians and Ethiopians; to wit, to the end the jews might learn to hope in God in the midst of their afflictions, and might not call strangers to secure them; which the Lord had forbidden. He calls them their expectation, because the jews always turned their eyes towards them, as oft as they were pressed with any encumbrance, putting their trust in them. 
Psal. 14.6. job 6.  For we are wont to cast our eyes upon that, from whence we look for secure: and thence it is that to look, is often taken among the Hebrews, to hope. But they were to look unto God only: so that their wandering lightness is here reproved. The like aught to happen unto us, and that justly; that being made naked, and forsaken of all, we might be plunged in our own shame and reproach; because we refuse the refuge which God hath set before us, when he calls us to himself, having suffered ourselves to be seduced by Satan's illusions.   
Vers. 6. Then shall the inhabitants of this I'll, say in that day; Behold, such is our expectation, whither we fled for help, to be delivered from the King of Ashur: and how shall we be delivered? 
HE calls not jerusalem an I'll only, but the whole Country of judea. They think that this name is given unto it, because the Mediterranean sea environs it. For mine own part, I think he brings this similitude for another reason; for it hath but a little portion of the sea. But as an I'll is separate from the dry lands: so had the Lord separated judah from other Countries. For it was separated from all those nations which were the deadly enemies of the jews; because there was a wall between them, as Saint Paul saith, Eph. 2.14. which at the last was broken down at the coming of Christ. Moreover, Isaiah here confirms his prophecy: as if he should say; Albeit you cannot now be moved with my nakedness, yet you shall in time know by the effects, that these things were not set before you in vain. And God is wont to constrain the rebellious and untractable at the last, to confess their fault, that being astonished, they might learn to dispute in themselves, how their hardness of heart could possibly blind them so far.    

THE XXI. CHAPTER.  
Vers. 1. The burden of the desert sea. As the whirlwinds in the south use to pass from the wilderness, so shall it come from the horrible land. 

The occasion of this prophecy against Caldea.  THE Prophet having taught the people to put no confidence in the Egyptians, but in God's mercy only; & having threatened them with the calamities which should happen to those nations that succoured them, whereupon they rested and relied: he now adds a consolation for the encouragement of the faithful. For he tells them that the Chaldeans, under whose power they were to be held captive, shall be rewarded according to their deserts: whence the jews were to gather, that God had a care as touching the wrongs which they sustained.  
By the desert, he means the land of the Chaldeans; not it was inhabited, but because that the jews had a desert on that side very near unto them; as if we should take the Alps for Italy, in regard they are nearer unto us; as also that it is our way by which we go into that Country. But the reason is to be marked; for he describes not the nature of the Country, but tells the jews that the ruin of their enemies is at hand, and that it is as certain, as if they saw it before their eyes; even as this desert was. Besides, we may note that the Prophets are wont sometimes to speak ambiguously and darkly of Babylon; to the end the faithful only might understand such secret mysteries. As for example, jeremiah changeth the name of the King.  
Now he saith, that this shall come from the South, because the south wind is tempestuous, and is moved with storms and whirlwinds. Where he addeth that such tempests come from the desert; it is by way of amplification: for if any tempest ariseth in a place inhabited and frequented, it will not be so fearful as those which arise from the deserts. That he might express the horror then of this discomfiture, he compares it to tempests which begin to make a noise in the deserts first, and then take a violent course, and keep a great and hideous thundering. Yet notwithstanding it seems the Prophet meant to say, that even as the enemies overflowed from this side, as a tempest to spoil the land of judeah: so presently after, there should be a whirlwind raised for their overthrow. For it had not been enough to have spoken of the ruin of Babylon; unless the jews had therewithal been informed that it proceeded from God.  
We have showed the reason in the 18. Chapter, why he calls it an horrible or terrible nation; to wit, because after so many examples of God's wrath executed upon it, it was a terror to all that beheld it, in regard of the deformity thereof. For the circumstance of the place will not bear that it should be called horrible, in regard of God's power, which was the protection of it. Although then that Babylon was taken and spoiled by the Medes and Persians, Isaiah notwithstanding pronounceth that the destruction thereof shall come to the cares of judah; because the Lord will by this means be avenged of the outrages done unto his people, whose guardian he promised to be.   
Vers. 2. A grievous vision was showed 
the matter, or by reason of the distance of place; and afterward as the thing approacheth nearer, so we judge better of it. Now it is no wonder that matters belonging to men should be referred either to the Prophets, or to the visions of God: for we know that God takes unto him the affections of men, that he may the better apply himself to our weakness.  
Lastly, he saw a Lion: by which some think Darius should be signified, who conquered and sacked Babylon, as it appears by the fi●th Chapter of Daniel: Whereas the watchman saith he is continually upon his watchtover day and night, it serves to confirm the prophesy; as if he should say, nothing is more certain than this vision: for those whom God sends to watch, are neither blind, nor sleepy. In the mean while he exhorts and stirs up the faithful by this example to be as attentive as himself; that by the light of the word they may discover God's power afar off.   
Vers. 9 And behold, this man's Chariot cometh with two horsemen. And he answered and said, Babel is fallen, and all the Images of her gods hath he broken unto the ground. 
BY this we plainly see that he brings not in the watchman of king Balihazar: for this kind of speech fits not such a person; the Prophet then by God's commandment publisheth what should fall out. Now this may be referred unto Darius, and also unto God, as well as to the watchman; howbeit, there is no great difference: for Darius being God's servant in this behalf, it is no absurdity to bring him in here as his Herald. There would be better show of reason to apply it unto God, in regard that Darius thought nothing less than that he was God's servant, when he caused the Idols of the Babylonians to be broken down. But the matter coheres better to refer it to the watchman, even as if the Angel should add an interpretation to this prophesy.  
There is a close opposition in this place between the living God, and dead Idols. This phrase of speech also is to be noted, in that he calls them Images of God. For the Babylonians knew well enough (which all Idolaters do in a manner confess) that their Images were no Gods: notwithstanding, they attributed unto them a divine power. But when men are come to that pass, they turn the truth of God into a lie; yea, they utterly renounce him. But occasion will be offered us hereafter, where we shall speak of this matter more at large. We here see that the ruin of Babylon was as a just punishment for her Idolatry: for the Prophet shows the cause thereof, when he saith, that God could not endure she should glory in her Idols.   
Vers. 10. O my threshing, and the 
* Or, the sons.  corn of my floor: that which I have heard of the Lord of hosts the God of Israel, have I showed unto you. 
BEcause the riches of this so mighty a Monarchy dazzled the eyes of all, by the brightness thereof, it might be esteemed but a fabulous matter whatsoever the Prophet foretold touching the destruction of it. That is the reason why he draws the minds of the faithful unto God, that so they might know it is he alone who took in hand to root Babylon out, and that such greatness should not come to ruin at men's appetites, but by his power only. The threshing and sons of the floor, are taken for one and the same thing: for it is an usual phrase of speech among the Hebrues, who are wont to repeat one thing often.  
This place is diligently to be noted, to correct a vice naturally grafted in us; namely, when we measure God's power by our own ell. For his counsel not only far surpasseth our weak reach, but we are also ill judges, and depravers of his works: neither can we be brought to see the greatness of them further forth than our own skill and wit stretcheth. But Gods infinite power ought always to present itself before us: and then especially when our own wit and reason is brought to the last cast: 
We must expect the restoration of the church when it seems she is past recovery.  as when the Church is so oppressed with tyrants, that it seems past hope of recovery, yet even then let us know that the Lord will bring them to nothing; and by treading their pride under foot, and by breaking their power, will show that it is his threshing. For the Prophet foretold this of no mean or common person, but of the mightiest and most flourishing Monarchy of the world. By how much the more than such are exalted, so much the sooner shall their destruction come upon them, and the Lord shall send his threshers amongst them.  
We are also to know that the example of this incredible ruin which the Lord here sets before us, appertains to such as are partakers with them in their sins. When he saith he heard this of the Lord of hosts, it is as it were a seal to ratify the prophesy: for he protesteth that he broached none of his own conjectures, but received them of the Lord himself. Wherein we may note that God's servants ought to be furnished with this assurance, that they speak in the name of God, as the Apostle Peter witnesseth; Let him that speaks (saith he) speak as the words of God, 1. Pet. 4.11. For seducers will brag much of the name of God, but his faithful servants are assured in their consciences that they have published nothing but that which God hath commanded them. We may also observe that this confirmation was exceeding necessary, because the whole world (as it were) quaked under the puissance of so mighty a Monarchy.  
But it is not without good cause that he adorns God with these two epithets, calling him the Lord of hosts, and God of Israel. As touching the first, it is true that it always agrees unto God: but doubtless the Prophet had a special regard therein now unto the present matter; opposing the power of God against all the forces of the Babylonians. For the Lord hath not one host alone, but infinite hosts for the bringing down of his enemies. He is called the God of Israel, because he showed himself to be the protector and defence of his people, in the destruction of the Babylonians: for the jews were then set at liberty, when this Monarchy was abolished. In a word, all things are done here in savour of the Church; to which the Prophet hath a special eye. For he teacheth not the Babylonians, who would have contemned these prophecies; but the faithful, that they might be assured that God had a special care of them, howsoever the Babylonians molested them, and had scattered them here and there.   
Vers. 11. The burden of Dumah. He calleth unto me out of Seir; Watchman, what was in the night? watchman, what was in the night? 

The cause of this prophesy against Dumah not certainly known.  IT appears by the 25. Chapter, vers. 14. of Genesis, that this people came of Ismaels' son, to whom this name is given: for which cause his successors were called Dumeans. The certain cause of the destruction which is here denounced against them, is not known: and this prophecy is so much the more obscure, by reason ot the briefness of it. Yet we must always remember what I touched before; 
The reason of it in respect of the jews.  to wit, that the jews were to be fortified against the horrible offences which were at hand. For when so many several changes fall our, especially if the world be so moved, that all things are confused; we then begin to be troubled, doubting in ourselves whether things fall out by chance, or whether they be governed by the providence of God. For this cause the Lord tells us, that he is the author of this change, and reneweth the face of the world; to teach us that nothing is permanent here below, that so we might with our whole heart aspire to that Kingdom of Christ which only is perpetual.  
In regard then that these changes were near, it was needful the jews should be advertised of it aforehand, that when they saw them come to pass, these things might be called to mind, that therein they might behold the providence of God, and so gather increase of faith. Neither is it to be doubted but the jews were carried with divers distractions of mind to and fro, in seeing the world so shaken on all sides, and therefore sought by all means they might, to avoid these waves and tempests. For it is our desire always to be in such a place of safety, as we may be free from all danger of gunshot, as they say. Some of them peradventure then might seek some other place of abode, the better to provide for their own affairs: but when the mischief should press them on every side, this might make them tarry at home; and admonished them that they could find no better or safer habitation then in the company of the faithful.  
By this example also many might be advertised, who for fear of dangers, separated themselves from the Church; thinking they could find none greater out of it. The jews than might be solicited with such thoughts: for we have seen in the eight Chapter, that they had restless minds. Seeing then they were thus in doubt, that they ran to strangers for succour; they might easily be out of heart. And therefore as I take it, this is the principal reason why Isaiah thus denounceth the ruin of the Dumeans; namely, that the jews might willingly put themselves under God's protection, and above all things might recommend the safety of the Church unto him.  
Let us hence learn to keep ourselves in the lap of God's Church, 
We ought to keep ourselves in the lap of God's Church, though we see her suffer sundry trials. 1. Pet. 4.17.18.  be it that we see her afflicted with divers and sundry calamities; and let us rather gladly sustain those loving chastisements which are proper to her children, then to wander abroad to drink the lees and dregs which shall strangle and choke the wicked. For if the children be thus chastised, what shall become of the strangers and reprobates? It may be also that the Dumeans molested Gods people, whilst their neighbours assailed them on all sides.  
Of Seir.] It was a mountain of Idumea, as it appeareth, Gen. 14.6. And under the name of this mountain, he comprehends the whole Kingdom. Now in this place he represents, as in a glass, those things which had need of words of vehemency. And seeing the Idumeans asked the watchman what was in the night? it is very likely they were not far off, and were in hazard of the common danger: for he brings them not in enquiring, as curious to know what news; but they ask what the watch saw in the night: as when one inquires, then comes another; and the third will come and do the like. Hereunto tends the repetition, that it was not one alone that inquired, but many; as men are wont to do when things are doubtful and perplexed, when every one affrighted in himself, gives credit to nothing that is told them.   
Vers. 12. The watchmen said; The morning cometh, and also the night: if ye will ask, inquire: return and come. 
HIs meaning is, that this fear shall not last a day only, or some little space: as if the watchman should answer, I will tell you that to morrow which I told you to day; and if you fear now, you shall also fear to morrow. Now it is a most miserable condition, when men are so troubled, as they hang in suspense whether they shall live or die; it being that extreme curse, wherewith the Lord threatens the wicked by Moses, wWo will warrant me life till the evening? And when the evening is come, who will let me see the morning? Deut. 28.67. True it is, that the faithful are environed about with many dangers: this note of thankfulness, he aggravates their crime; ●hat in so great light of the heavenly truth, they ceased not to stumble, as if they had been utterly destitute of it.  
Wh●t hast thou to do here?] He now bends his speech to jerusalem; not that this destruction concerned that City alone, but because the whole land thought themselves secured under the shadow of the Sanctuary, which was in it: as al●o that the jews might think what was like to befall them, if this City which was so well furnished, should be thus dealt withal. He asks by way of admiration, whence it comes that every one left his house, fleeing to the tops thereof to save their lives. Now the roofs of the jews houses were made otherwise then ours are: and thence it is ●hat jesus Christ saith; What I tell you in the ear, that preach you on the house tops: Mat. 12.27. When the inhabitants of Ierusal●m then fled to the tops of their houses, and left the houses themselves to the wills of their enemies, it was a sign that they were exceedingly slighted. They might all get up thither to chase away their enemies with darts and arrows: but his meaning rather is, that the enemy constrained them to run up thither, because they were not only amazed at their coming, but also fled for fear: yet so, as their flight should not save them.   
Vers. 2. Thou that art full of noise, a City full of brute, a joyous City: thy slain men 
Or, are not slain.  shall not be slain with sword, nor die in battle. 
HIs meaning is, that it was peopled and full of inhabitants; because there is great noise where many people are gathered together, neither can the fear there be so great. Isaiah adds this by way of amplification; to wit, that whereas being a sufficient number, they should have been upon the walls and ramparts to defend the City, they like cowards gave place to the enemies, and fled up to the tops of their houses. He therefore presseth the jews the more nearly with these words, that they might duly weigh the judgement of God: for when men's hearts are cast down with so great fear, it is certain that such an astonishment is sent of God. It is as much then as if the Prophet had said; Whence comes it that thou hast no more courage to resist? Surely because the Lo●d himself chaseth and pursueth thee.  
Now this doctrine is taken out of the 28. of Deuteronomie: for we have often said, that the Prophets do many times borrow sentences out of Moses, to serve their turn withal: only the difference is, that they apply that particularly, which Moses spoke in general. The Prophet reproacheth the jews then with this their calamity very justly: for it was fit they should be touched to the quick, to the end they might learn that all the trouble and evils which they endured, happened to them in regard of their trespasses and sins. For the Lord had promised them continual assistance: but being now left of him, they were to confess themselves unworthy of his aid, and that they had caused the Lord to recoil back from them by their rebellions.  
The Lord never deceives, neither promiseth he any thing in vain: but these poor wretches are deprived of his love and favour by their own default: which is yet better expressed by that interrogation which followeth; What hast thou to do here? For it is as much as if by the present act, he showed that jerusalem is left destitute of her protector and defender: because this manner of speech signifies as much as some strange and unwonted thing. And to the end he might the better set forth the vengeance of God, he telle● them that those which were slain, died not like valiant men in battle; but that they died only for want of heart and courage: for this womanish and timorous heart, was a sure token to them that they were all left of God; whose assistance if they had had, they should boldly and manfully have made resistance. So then he not only affirms that this discomfiture was accompanied with shame and dishonour; but he also attributes the want of heart and courage to resist to the wrath and anger of God: neither is it to be doubted, but by the circumstance of this their flight, he beats down their vain arrogancy and pride.   
Vers. 3. All thy Princes shall flee together from the bow: they shall be bound: all that shall be found in thee, shall be bound together, which have fled from far. 
THis ve●se is expounded divers ways. The matter in itself is clear enough: but there is some d●fficultie in the words. Now because the letter Men● signifies Before; some expound the word Merachok They fled before others: who notwithstanding were nearer unto danger, in regard they dwelled upon the borders of the Country. Others thus, Although they were very far off from jerusalem, y●t they ran away as men possessed with fe●re, who flee without stay, thinking that they have the enemy always at their heels. But I take this sense to be better agreeing; They ran far off: that is to say, those who fled to jerusalem, as to a Sanctuary, shall be taken and bound by the enemies.  
Now jerusalem was as the common City of refuge for the whole Country of judea: and therefore after any war was begun, the inhabitants on all sides drew themselves thither. But they were surprised, notwithstanding they thought it such a place of safety. Some refer this to the siege of Senacherib: 
2. King. 18.13. 2. King. 39.15. 2. King. 24.12.  but I cannot be led by any means to expound it so, because he speaks of the destruction of jerusalem. But we know when it was besieged by Senacherib, the Lord delivered it forthwith; neither was there any taken or bound, neither was any slain there. These things fell out then a long time after the Prophet's death: and the holy history witnesseth the same: as also that the Princes determined to flee when this calamity happened: but neither their flight to jerusalem, nor their running away from it did them any good at all, because they fell into the hands of the enemies.  
In that he speaks expressly of the Princes, it aggravates the indignity of the fact, for they should have been the foremost in venturing of their lives for the safety of the people, no less then if they had been their shields and bucklers to fortify and defend them. But jerusalem being now in her flourishing estate and in great prosperity, these things might seem incredible, because it was a strong and well fenced City: beside, it boasted chiefly in this, that it was under God's protection. For the people thought that God was fast linked (as you would say) to the Temple which was amongst them, 
jere. 7.4.  of which they bragged in such wise, that they persuaded themselves they could not be hurt by any power or forces whatsoever, though the whole world should conspire their destruction. This prophesy therefore might seem very strange, to wit, that they should become heartless, and betake them to their heels, and yet should not escape this way neither.   
Vers. 4. Therefore said I, Turn away from me: I will weep bitterly: labour not to comfort me for the destruction of the daughter of my people. 
TO the end the Prophet might affect the hearts of the jews the more with this calamity he takes upon him the person of a mourner: and not that only, but with bitter lamentation he bewails the desolation of God's Church. For this place must not be expounded like the for●er, wherein he expressed and set forth the sorrow and heaviness of foreign nations: But in regard he speaks here of the afflictions of the Church whereof himself was a member, he hath good cause to mourn in good earnest, and to call upon others to lament with him. That which happens to the Church then in general, ought no less to move us, then if each of us felt the misery upon himself in particular: otherwise where shall this sentence be verified, The zeal of thy house hath eaten me up? Psal. 69.10. Now the Prophet mourns not apart nor in socret without witnesses, first, because he meant (as I said even now) to provoke others by his example not only to mourn and weep, but rather to repent, that so they might prevent the judgement of God which hung over their heads, and might provoke him no more for the time to come. secondly, to the end that himself who was as the herald and messenger of God, might publish and declare the wrath that was like to fall upon them; showing by this his own deed, that it was no vain thing which he spoke.  
We may easily gather from that which is added, that the Prophet spoke that with his mouth which he felt in his heart when he saith, I will weep bitterly for the daughter of my people: for himself being one of Abraham's offspring, he could not but be touched to the quick with this common calamity, and therefore testifies, that he hath just cause to mourn. He calls the daughter the assembly of the people, according to the usual phrase. 
We ought to be thoroughly touched with sorrow for the Church's affliction, unless we will prove ourselves iron-hearted.  Whence we may note, that when the Church is afflicted we ought to be moved with compassion by the example of the Prophet, unless we be more than iron hearted. For we are utterly unworthy to be numbered among the children of God, or to be accounted among the communion of Saints, unless ourselves, with all we enjoy, be in such wise consecrated unto her, that nothing can separate us by any means from her. Therefore in seeing the Church so many ways, and with such divers calamities afflicted at this day, and an infinite number of souls to perish, whom jesus Christ hath redeemed with his precious blood, must we not needs be cruel and barbarous if we be moved with no sorrow at all? Especially the Ministers of the word ought to be thoroughly touched with the feeling of this sorrow: for as they are held for the watchmen, and therefore can see further off, so also ought they to sigh when they perceive the signs of a scattering of the sheep to be at hand.  
Now the Prophet's public tears served (as we have said) to break the hearts of the people: for he had to do with men of such obstinacy, as could not easily be brought to lament. There is a place almost like unto this in jeremiah, where he bewails the destruction and scattering of the people, saying, that his soul fainted with sorrow, jere. 4.31. 
And in another place, Who will grant that my head might be filled with waters, and that mine eyes might be a fountain of tears to weep day and night for the slain of the daughter of my people? jere. 9.1 jere. 9.1.  When the Prophets perceived they laboured in vain to break the hard hearts of this people, surely they could not choose but be overwhelmed with grief and sorrow, and therefore they endeavoured by all means to mollify the hearts of the obstinate, that if it were possible they might be bowed and brought back again into the right way.   
Vers. 5. For it is a day of trouble, and of ruin and of perplexity by the Lord of hosts in the valley of vision, breaking down the City: and a crying unto the mountains. 
HE again signifies that the Lord is the Author of this fearful judgement: 
Though it be often told us that God is the author of our afflictions, yet we forget it when we should put this knowledge in practice.  and to the end the jews might not gaze here and there, wondering that the enemies should get the upper hand, he tells them plainly that they fight against God himself. Now albeit we often meet with this doctrine in the holy Scriptures, yet notwithstanding it is no way superfluous, neither can it be so often repeated but we forget it when we are to practise it: thence it is that we humble not ourselves before our judge, but cast our eyes rather upon men and external means, then upon God, who would easily remedy our evils.  
By day, he means a time prefixed, according to the usual phrase of the Scripture; because it seems that God yields over his right for a time, when he winks at men's wickedness: but he forthwith recovers it again in that season that himself hath appointed. Now it is not for nought that he names the valley of vision again: for the jews thought themselves secured from all dangers, because it pleased God to enlighten them by his word. But because they did unthankfully reject the doctrine thereof, it was but a vain confidence, to think the bare enjoying of it should any way profit them: for the Lord not only punisheth the infidelity of those that are out of the Church, but that also of the Church itself. Nay, rather he gins to manifest his anger against it first; for he will not endure to have his graces abused, nor that men should boast of his titles in vain. That which is added touching.  
The cry of the mountain, it may be referred to God, to the Chaldeans, and to those also which fled; because the vanquishers raised up a cry to augment the terror: but the vanquished either cried for mercy and fidelity, or else testified their sorrow by tears & weep. The singular number may also be taken for the plural, or else it is meant of that side of the City in which the Temple was built. Both expositions agree to the text; and there is no great difference whether we say, That the enemies cried from the mountain of Zion, to encourage one another: or that their cry was heard of the neighbour mountains, when they peeled and destroyed the City: or that the citizens themselves made their lamentations sound to the mountains which environed the plain of jordan.   
Vers. 6. And Elam bore the quiver in a man's chariot with horsemen: and Kir uncovered the shield. 
THe expositors are of opinion that this is a continued speech, & that the Prophet denounceth the same judgement against the jews, that he had done before. But when I consider all things advisedly, I am enforced to be of the contrary opinion: for I think the Prophet upbraids the jews with their obstinacy and rebellion, 
See the exposition of the eleventh verse, for that gives light to this.  for that they repent not, albeit the Lord had chastised them: and thus he repeats the history of the time past, to put them in remembrance that God his chastisements had done them no good. Thus should these things be distinguished from the former. In the other verses he foretold what should happen to the jews: but now he shows that they are justly punished, and that they have deserved these violent blows wherewithal the Lord smites them. For he had called them to repentance not only by his word, but also by most woeful effects: yet had they showed none amendment at all, notwithstanding that their wealth was wasted, and the Kingdom weakened; but proudly persisted in their rebellion. There remained nothing then but that the Lord should bring heavy judgements upon them, seeing they thus persisted in their obstinacy and rebellion.  
Now I have translated this Hebrew conjunction Vau, by way of opposition; it being often taken in this sense. Those who think the Prophet threatens in the time to come, retain the proper sense: as if the Prophet having made mention of God, should by and by add the executioners of his vengeance. But I have already showed what exposition I have approved; and it shall appear hereafter by the course of the text, that mine opinion is not without good reason. In that he names the Elamits, and the Kirenians, it agrees better, as I take it, to the Assyrians, then to the Babylonians. For although these nations did never make war upon the jews by their own instinct; yet is it very likely that they were in wages with the King of Assyria, and occupied a place in his host, when he besieged jerusalem. Now we have said already, that by the Elamits are meant the Eastern people: and under the name of Kir, it is certain that the Prophet comprehends the Kirenians. And because they bore shields, he saith, they discovered them; because they drew them forth of their cases, when they entered into the battle. Whereas some translate, In the chariot of horsemen; I reject it not: yet had I rather render the words of the Prophet, word for word: for I think he means a chariot of war. They used then two sorts of chariots; one served to bear the baggage; and the other to fight in. Now the Prophet speaks of those whereupon the horsemen were mounted.   
Vers. 7. 
Or, and that it came to pass, etc.  And thy chief valleys were full of Chariots: and the horsemen set themselves in array against the gates. 
IF this be a threat, it should be expounded in the time to come; to wit, And it shall come to pass. But because the words following are put in the time past, and that it appears the Prophet speaks of things already fallen out, I have not been afraid to appropriate this beginning to that which is by and by added.  
The chief of the valleys, is taken for fair and fruitful. Now he puts the jews in mind of these distresses, into which they were brought by Senacherib whilst he besieged them, and whilst the enemies were before the gates of the City: for than ought they to have fled unto God for succour. But than did these poor jews run so much the further away from him, and the more shamefully did they manifest their rebellion herein, showing themselves utterly desperate. Therefore is it that he upbraids them with this obstinate rebellion.   
Vers. 8. And he 
* Or, carried away.  discovered the covering of judah: and thou didst look in that day to the armour of the house of the forest. 
HE shows in what anguish the jews were when they were thus hardly besieged. Some refer this speech unto God, others to the enemies, but I had rather take it indefinitely: for he hath carried away, is a phrase of speech used of the Hebrues, that is, the covering of judah was carried away. By the word covering, all almost understand the Temple, or the name of God itself, under which the jews falsely bragged. But for mine own part I take it more simply for their armory, wherein they shut up (as in a most secret place) their instruments and furniture for the war. For he calls it not a covering, as if these things were not discovered to all, but because they were laid up in a place pur apart or consecrate. And thus he sets that forth which we see to happen in great hurlie burlies, for then every one runs to his weapon, bringing out the munitions for war which were hidden before.  
The latter member is joined with this, to wit, that they then searched diligently every place where they might get weapons in such an extreme necessity, because the furniture for war had been hid a long time whilst they enjoyed peace. Now the holy history witnesseth that Solomon had built this house of the forest, 
1. King. 7.2.  that all the armour and instruments of war might be laid up there. The change of the person in this word thou, darkens not the sense, but rather confirms that which I have said, to wit, that the Prophet recites after what manner the jews were letted in making preparations to defend the City.   
Vers. 9 And ye have seen the breaches of the city of David, for they were many: and ye gathered the waters of the lower pool. 
HE continues forth his discourse, for whilst matters go well, and that all things are in quiet, men care not greatly neither for munition, nor for warlike furniture: nothing but necessity awakens men, 
Necessity is it which commonly awakens us.  and makes them careful: peace and rest makes us become lazy & slothful. As long then as they thought themselves free from gunshot, they neglected to make up the breaches of the walls: but when the drum once struck up, than they gave themselves to the care of these things, and to take order for letting the enemy from getting passage. By the City of David, he means the midst of the City, which was divided into two parts, which we may see in many Cities. jerusalem was environed with walls, and ditched round about? but this middle place was the strongest fortress they had, and it was called the City of David. The Temple also was fortified, so as the City was divided as it were into three. Now Isaiah meant to say that the jews had almost lost all hope of saving the City when they thus retired into the middlemost, which was stronger than all the rest. And it appears very well by the holy history that their case was very desperate. Thus we may also gather, that the prophecies were not gathered in order, so as they which put them into one volume did not stand much upon the circumstance of the time. He adds, the waters were gathered for their necessity, that the necessities of those which were besieged might be supplied therewith, and thus the pool served them for a Cistern.   
Vers. 10. And ye numbered the houses of jerusalem, and the houses have ye broken down to fortify the wall. 
HIs meaning is, that they viewed the City narrowly and on every side, that no house nor building might annoy the defence of it. Others say that the houses were numbered that they might have watchmen out of them: but the first exposition seems the sittest, for it is confirmed by that which is added after, that there were houses broken down to repair the walls of the City. We make no ●eckning of these things in the time of peace: and oftentimes men of mean estate will build houses even upon the very ramparts, therefore they must be pulled down in time of war, that from thence they may fight and repulse the enemy; and also lest any should have any secret speech with the enemy, if houses were so near the walls.   
Vers. 11. And have also made a ditch between the two walls for the waters of the old pool, and have not looked to the maker thereof, neither had respect unto him that form it. 
* Or, long ago.  
THe first part of this verse is conjoined with that which hath been expounded heretofore; for his meaning is that they were put to their plunges, and so slighted with imminent danger, that they were driven to use all means possible to fortify themselves against the enemy. In the second part of the verse he taxeth their senselessness, in being so taken up with seeking after worldly helps, that they forsook that which was the principal. For whereas they should first have had their recourse unto God, they neglected it, in contriving of ditches, ramparts, walls, and other defences of war, and yet did their chief defence all this while rest in God. Now than it appears that that which I said in the beginning is true, to wit, that he forctels not here the destruction of the jews, but only puts them in mind of that they had felt in former time: that from thence he might take occasion to show how justly the Lord was angry with them, because no chastisement nor correction whatsoever could amend them. For their extreme dangers into which they were fallen, aught to have admonished them of their impiety and contempt of God, but they became so much the more hardened. And yet there is scarcely any man so obstinate, who in time of adversity, and especially in the midst of great dangers, but comes to himself, and by himself alone considers that he is justly punished, that he hath offended God, and provoked his wrath against him. But the Prophet saith, that not so much as one of the jews remembered God in these great calamities, and that therefore the Lord had good cause to leave them, without thinking any more upon them.  
From hence let us gather, that it is a sign of a desperate impiety, when men amend not for the rods and scourges which are laid upon them. First of all we ought to follow God cheerfully, and to yield him voluntary obedience: secondly, as soon as he chastiseth and correcteth us, we are forthwith to repent us. But if his rod do us no good, what remains but that God must double his blows, and make us feel them in such severity, that we at the last be brought to utter destruction by them? This doctrine is most fitting for this season, wherein God calls us to repentance by so many of his scourges and afflictions. But seeing there is no repentance, what are we to look for, but that God should utterly cut us off, having before used all means possible?  
To him that made it.] He closely confesseth by these words, that God absolutely condemns not the care we have to resist our enemies, & to avoid dangers; but that false confidence which we put in external means. 
What course we ought to keep in the time of peril.  For our inconsiderate hastiness is justly condemned of disloyalty and high treason; when we forsake God, to fly unto swords and spears, to fortresses and bulwarks. Let us learn then to fly to him alone when dangers environ us on all sides; and let us run with all the powers of our soul, 
Prou. 18.10  to the assured fortress of his holy name. This being done, then is it lawful to use those means which he gives us: but all things will work to our destruction, unless we first of all put the hope of our safety in his protection.  
He calls God the workman and maker of jerusalem, because he had his habitation there, and would there be called upon. Now seeing this city was the image of the church, this title also belongs to us: for the Lord is called the Creator of the Church in a special regard. For howsoever this title appertains to the creation of the whole world; 
The first creation belongs to all: the second peculiar to the elect only.  yet this second creation whereby he delivers us from death by regenerating and sanctifying us, is a benefit which is peculiar to the elect: others have no part of this. Now this title imports not a sudden act; but such a one as is constant and perpetual: neither is the Church created once, to be left by and by; but the Lord defends and conserves it even unto the end: Thou wilt not despise the work of thine hands, saith the Psalmist: so Paul testifieth, 
Psal. 138.8. Phil. 1.6.  that he which hath begun a good work, will accomplish it unto the day of Christ.  
And beside, this title contains in it a wonderful consolation: 
A consolation.  for if God be the maker, then need we not to fear, if so be we depend upon his power and goodness. But we cannot cast our eyes upon him, unless we be endued with true humility & confidence; that being dispossessed of all haughtiness, and so brought to nothing, we be ready to attribute the whole glory to him alone. Now this cannot be done, unless herewithal we be fully persuaded that our salvation is in his hand, being assured that we cannot perish; no not although a thousand deaths should compass us about. Well, their fault then was the greater, in regard the prerogative of this City, which had been approved by so many evident signs, could not yet provoke the jews to commit themselves unto God's protection. As if he should say; What folly is it for you to think to keep the City, when you despise the workman that made it?  
Long ago.] The Hebrew word signifieth as well distance of place, as length of time. If we refer it to the place, the sense will be, that the jews are double unthankful that they lo●ked not unto G●d; no not a far off. Wherein we are to note, that we ought not only to look unto God when he is near unto us, but also when it seems he is far distant from us. Now we think him absent when we feel not his present help, and when he assists us not as soon as we stand in need. To be short, 
The nature of hope described.  he shows what is the nature of true hope; for it is a gross and carnal kind of looking unto God, when we acknowledge his providence no further than we c●n see it before our eyes; 
Hope must mount above the skies.  hope you know must mount above the skies. I grant the Lord is always properly and truly present; but he is thought absent and far off in regard of the weakness of our sight. This must be construed then according to our sense, and not as the thing is indeed. Wherefore albeit that he seems to be absent in these calamities wherewith the Church is now afflicted, yet let us lift up our minds unto him; let us awaken our hearts, and shake off all sloth, that so we may give ourselves to the calling upon his name. But the other sense agreeth better; to wit, that they looked not unto God who created and made his Church; not yesterday, or the day before it, but a great while since; as one who showed himself the maker of it many ages off. He is called then the ancient maker of his Church: because that if the jews would but have called to mind the long progress of time; they should have known him to have been a perpetual conserver of his work; wherein their ingratitude is yet the less excusable.   
Vers. 12. And in that day did the Lord God of hosts call unto weeping and mourning, and to baldness, and girding with sackcloth. 
THe Prophet further amplifies this wicked rebellion of the people. For this circumstance cuts off all replies: for in the midst of such extreme dangers, they had despised the holy exhortations of the Prophes, and had rejected the favour of God, when he was ready to have healed and restored them to their former happiness. Here we see a sign of desperate malice, when men are so besotted that they proudly despise instruction and correction, kicking obstinately against the spur●e: then (I say) may we evidently perceive that they are given up into a reprobate sense. Whereas he saith the Lord called them, we may expound it two ways: for although he should not speak at all, yet he calls us sufficiently by his rods and chastisements. Put the case we had no Scripture at all, no Prophets nor Teachers, and that there were none to admonish us: yet doth God notwithstanding instruct us by afflictions and calamities, so as we may easily conclude that every chastisement is a summons to repentance. 
Every chastisement a summons to repentance.  But doubtless the Prophet meant to express somewhat more, to wit, that in despising the holy admonitions which were sent unto them, they were not ashamed to rise up as it were even against God himself, who after a fatherly manner beckoned them unto him. There is yet greater weight in that he saith, it was in the day of affliction, wherein the danger pressed hard upon them: for they were admonished both by words and blows. The signs of God's anger appeared, the Prophets cried without ceasing, and yet they became never the better.  
In that he names sackcloth, and plucking of their hair, 
Repentance consists not in outward Ceremonies, but in the heart.  he notes out repentance by the signs of it: for it consists neither in sackcloth, in ashes, nor in any external thing, but it consists in the heart. Those who repent in good earnest, and are displeased with themselves, they hate their sins, and are touched to the quick with such a sense and feeling of sorrow, that they abhor and detest themselves and their life past: but because this can not be done unless therewithal they confess the same before men, therefore he names the outward signs, whereby we give testimony of our conversion: now the jews used such gestures and customs at that time when they meant to show signs of repentance. Isaiah means then that they were called to repentance, to the end they should first humble themselves before God, and then that they should therewithal show testimonies of that displeasure they had conceived in themselves before men. The signs indeed alone are nothing, seeing conversion gins at the heart: and to this purpose joel saith, Rend your hearts, 
These outward testimonies of repentance are not acceptable unto God in themselves.  and not your clothes: not that he would have these signs neglected; but he shows that they were not sufficient nor acceptable unto God of themselves. Let us hence gather what is our duty when the signs of God's anger appear unto us, namely, that our repentance ought not only to be known unto God, but also to men.  
The ceremonies indeed are indifferent; neither have we any commandment to put on sackcloth nor to pluck off our hair, 
Wherein the truth of these signs consists.  but we ought willingly and in good earnest to put the truth of these signs in practice: to wit, an unfeigned displeasure in ourselves that we have so displeased God: a confession of our offences; a broken heart, and a new life. For if we judge not ourselves worthy of punishment, we cannot come into favour with God. To b●●ort, even as the poor malefactor bows do●ne his face, and clothes himself in vile arrayment; to bow the heart of the judges, so ought we to run in all humility to God's mercy in our Lord jesus Christ, with unfeigned testimonies of our inward repentance.  
Yet are we by the way, 
How farforth these outward testimonies are profitable.  to note the profit of these outward signs of repentance, to wit, that they serve as goads to prick us forward to the acknowledgement of our guiltiness, and to the loathing and detesting of our sin. And thus as they are spurs to quicken us to this duty, they may be called causes of repentance: and as they are signs, they may be called effects. For the tokens of our condemnation that we bear upon us, provoke us to a more thorough acknowledgement that we are sinners and guilty persons: and they are also effects; because if repentance went not before, we should never be brought to use them of a sincere affection.   
Vers. 13. And behold joy and gladness, slaying oxen, and kill sheep, eating flesh and drinking wine, eating and drinking, for tomorrow we shall die. 
THe Prophet condemns not joy simply: for we see that Saint Paul himself exhorts the faithful to rejoice with a true joy; to wit, in the Lord: Phil. 4.4. But he here reproves that joy which is contrary to that sorrow which proceeds of repentance; whereof also the same Apostle speaks in the seventh Chapter of the second Epistle to the Corinthians: for indeed, none can be touched with repentance, nor with the true feeling of God's wrath; but being sorrowful, he willingly afflicts himself. The joy then opposite to this sorrow, is nought; 
Luk. 6.25. joel 1.14. & 2.12.  because it proceeds from a brutish blockishness, and is justly reproved, because the Lord accurseth it.  
Hence it appeareth then sufficiently wherefore the Lord upbraids them with the kill of oxen, and butchering of sheep: for this is not evil in itself, neither doth it displease God: but because fasting is a solemn part of repentance which we show before men; it is therefore a sign of obstinacy and contempt of God, to kill beasts, and to make great merriments when we ought rather to fast. Thus do men despise God's threatenings, and flatter themselves in their vices: and this is the sum of Isaiahs' speech.  
But the Papists are worthily reputed ridiculous, 
Papists ridiculous.  who think this place warrants abstinence from flesh. Why did they not aswell forbidden wine also, seeing the Prophet speaks of that too? But they are so far from abstaining from wine, 
Isaiah condemn●● not ●he vs● of meats and drinks but the abuse  that contrariwise they easily permit men for want of flesh, to recompense the same with taking in of their liquor. But let these toys pass. For Isaiah condemns neither the use of flesh nor wine simply, but the abuse; the dissolution and pride also whereby men so harden themselves, that with an obstinate heart they reject all Gods threatenings, and judge whatsoever the Prophets say to be but fables.  
We are to observe this point diligently: for albeit we put not on sackcloth, nor cover ourselves always with ashes; yet if true repentance be wrought in us, we shall manifest the same by such fruits as it necessarily brings forth in them that have it. In a word, as he had described repentance by the signs, so he now sets forth their inward obstinacy and hardness of heart, by the outward testimonies of it. For even as we witness our sorrow for sin by abstinence and other exercises; so by our d●ssolutiōs & superfluities, we show evident signs of a stiff neck, by which we provoke God's wrath more and more against us: as we read they did in the days of Noah, Gen. 6.5. Luke 17.27. Therefore after the Prophet had taxed the excess and intemperancy of the people in general; he names eating and drinking, as the special: wherein the jews wholly overflowed: as if by this means they had been able to give God the repulle, and to tread his threatenings under foot.  
For to morrow we shall die.] This particle showeth sufficiently why the Prophet so sharply rebuked them for drinking wine, and eating of flesh; to wit, because they scoffed and turned all the Prophet's threats into jests and matter of derision. Some think that S. Paul in alleging almost the very same words in the first Epistle to the Corinthians, Chap. 15. had respect to this place: but I am not of their opinion. For he there recites the phrase of speech which Epicures used; who holding it as a principle to spend their time in jollity whilst it lasted, never thought of life eternal: and therefore they said; we must be merry, and take our pleasure whilst life endureth. But Isaiah in this place brings in the wicked, who proudly contemned the Prophet's menacings; neither could they endure that any should forewarn them of afflictions, banishments, slaughters, and ruins. For in scorn they took up the Prophet's words, and at their banquets would say in derision; Ho, we shall die to morrow: These Prophets foretell a speedy destruction that is ready to overtake us: well, let us yet rejoice and make good cheer one day more.  
Thus obstinate minds cannot be touched with any remorse at all, but rather lift up themselves against God & his Prophets, & so much the more overflow in all dissolutions and disorders. Truly it was a monstrous fury in them, thus to vomit forth these blasphemies in disdain, indignation, and despite, which ought not only to have rend their hearts, but to have shaken even heaven and earth also. But it were to be wished, we at this day had not many such examples: for God no sooner threatens, but the most part spew out their poison, or else scoff at all things which proceed out of God's sacred and blessed mouth.   
Vers. 14. And it was declared in the ears of the Lord of hosts: 
* Or, if this iniquity shall be pardoned.  Surely this iniquity shall not be purged from you till ye die, saith the Lord of hosts. 
AS if he should say; Do you think to play the bedlams, and not be punished for it, seeing God by this means seeks to draw you to repentance? But some may imagine that the Prophet only repeats the same thing he had said before: for doubtless all things are naked and manifest in his sight. But he adds this as an alarm to awaken the blockishness of the wicked, who never durst advance themselves thus proudly against God, but that they think they can beguil● him: for whosoever knows he hath God for a witness of his doings, ought of necessity therewithal to confess that the same God must be his judge. It follows therefore, that the wicked in their cups, do quite and clean bereave God of his power. What marvel is it then, if they be summoned to appear before his tribunal seat, to the end they may know that there they must give an account.  
It is a terrible threatening when he saith that this wickedness shall never be pardoned. Now the particle conditional, If, contains a negative in the Hebrew tongue: as if the Lord should say; Think me not to be true, think me not to be God, if I be not avenged of so execrable an impiety. The cause why the Hebrews conceal something in their oaths, 
Oaths must be used with fear and trembling.  is to accustom us to be modest and sober in this behalf: for we therein crave that God would judge and be avenged of us, if we lie. We had need of some bridle therefore to restrain us from making oaths rashly. The sum of the Prophet's speech is to teach us, that nothing is more displeasing unto God then obstinacy, whereby we treasure up wrath against the day of wrath, as the Apostle saith, Rom. 2.5. and deprive ourselves of all hope of perdition.   
Vers. 15. Thus saith the Lord God of hosts; Go get thee to the treasurer, to Shebna the steward of the house, and say. 
THis prophesy is particularly addressed against one man. For having spoken to all the people before, he now turns his speech to Shebna, 
Shebna.  whom he will mention again in the 37. Chapter. The Prophet gives him two titles, to wit, of Scribe, or Chancellor; and steward of the house: and whereas he gives the title of steward here, he will call him by the name of Chancellor in the other place. And therefore some are of opinion touching these words, that he was put from his office of stewardship, and that Eliakim was put in his room. But this is uncertain: yet we may conjecture by the Prophet's words, that Shebna was so carried away with envy, that he endeavoured to supplant Eliakim. It is no less probable that this prophecy was written after jerusalem was miraculously delivered, and Senacheribs host discomfited. In the mean while, many things doubtless happened that are unknown to us: and not unlike but this perfidious wretch being in some credit, did his worst to suppress Eliakim. For it appears by the history o● the second book of Kings, Chap. 19.2. that Shebna was one of the principal Secretaries, whom we now call Chancellor. But there is yet a little more difficulty in the word Socen: for some think it signifies a Treasurer, because the verb Sacan signifies to lock: but seeing he calls him Chancellor in an other place, I think he was not Treasurer. Besides, the Prophet doth sufficiently witness, that this man had such cammand in his hands, that others in comparison of him were little esteemed. Now this authority and dignity could not well agree to a Treasurer: and therefore as I take it, the Prophet meant some thing else. For seeing this verb signifies some times to entertain, and to warm; it seems the foresaid word is taken for one that sustaineth and upholdeth, whom we in our common speech call an entertainer.  
It is also certain that this Shebna had intelligence with the enemy. In a word, he was a treacherous and subtle fellow: for he held secret amity with the Egyptians and Assyrians, & complotted mischievously with them, to the end he might make sure on all sides, for upholding his own authority. Others think it was a name of some of his predecessors, and that he was called Socnite, because of the City wherein he was borne: for they say he was an Egyptian. I reject not this opinion, but the other pleaseth me better; the reason is, because he played the Ambidexter in pleasing both parts; thinking by this fetch to hold his own, whatsoever should fall out.  
It may be clearly discerned, that the particle Hazzeh, is put for contempt: as if he should say; Go to that same cunning and subtle fellow that works upon the vantage, holding with the hare, and running with the hounds, as they say. This word Socen, is taken in that sense which I have touched before in the first book of the Kings, Chap. 1.2. where there is speech of a young virgin that should be brought to the King to cherish him. Notwithstanding, if any had rather take it for a man that hurts, and wrongs men, I mislike it not, because the verb also signifies to impoverish.   

You shall find this verse further expounded in the 17. verse.  Vers. 16. What hast thou to do here? and whom hast thou here, that thou shouldest here hue thee out a sepulchre, as he that heweth out a sepulchre in an high place, or that graveth an habitation for himself in a rock? 
THis Shebna caused a sepulchre to be built in jerusalem, as if there he must of necessity always live, and there be buried also. The Prophet therefore asks to what purpose he had prepared himself so rich and sumptuous a tomb in so high a place above others, as those are wont to do, which mean to eternize their remembrance in this world. Now he seems to tax the ambition of a stranger, and one unknown, for desiring to be thus honourably buried out of his own country: and yet in the mean while, complotted with the enemy to destroy judea. What greater folly could be imagined, then to erect a sepulchre in that land, whose ruin and destruction he practised? And therefore he adds,   
Vers. 17. Behold the Lord will carry thee away with 
* Or, a notable shaking.  a great captivity, 
* Or, thou shalt be wholly covered.  and will surely cover thee. 
AS if he should say; Thou shalt be driven hence out of this place into a far Country, where thou shalt die ignominiously. It is better to translate the Hebrew word Gaber, in the genitive; namely, thou shalt be driven hence with the casting out of a man. Now because this word also signifies a valiant and strong man; some expound. Thou shalt be driven hence with a sure and strong shaking. Others take it in the vocative, O man; as if he should say to Shebna by way of derision, O glorious fellow, that braggest so much of thy greatness, it cannot be but thou takest thyself for some petty God But the first reading fits best. And yet the expositors consent not in this behalf: for besides mine exposition, they have brought an other; to wit, That men shall be carried away further off, than the women. But I rather think he alludes to shebna's pride, who purposed to build so sumptuous a sepulchre, that after his death he might be thought some excellent and worthy parsonage. As if he should say; Thou wilt be taken for a noble man after thou art dead; but I will ennoble thee after another manner: I will carry thee hence with a notable captivity into a far Country, where thou shalt be strangely buried.  
But first let us note in this word, Intertainer, how much a double heart and a deceiver, is displeasing unto God, who above all things recommends simplicity and plain dealing unto us. Shebna was called the Provost, because the glory of his prosperous estate did dazzle his eyes, in regard he was advanced above others: which often befalls them, who being proud and puffed up with their greatness, fear no adversity at all; as if they were exempt out of the common order of men. But the Lord shows us, that he will be the judge of such fellows.  
We must also consider that Isaiah could not publish this prophecy without incurring great ill will; especially in regard he directs it to a man so proud, & in so high place. Yet durst he not refuse this charge, neither made he any difficulty to tell this man his own, and to threaten him as God had bidden him.  
As touching a sepulchre, we know that the care of burying the dead is not utterly to be condemned: 
A care aught to b● had touching ou● bu●●all.  and albeit to be deprived of burial, be a matter of no great consequence, as one saith; yet it is ●n honest thing to be interred, neither ought it to be despised. It was not the Prophet's meaning then 〈◊〉 reprove Shebna for his care to be honestly ●●●ed; but his ambition, in making himself so sumptuous a tomb: and herein he taxeth his desire and affectation of vain glory.  
There is yet one thing more to be observed in Shebna: for in as much as he was minded to deliver the City into the Assyrians hand by treason, he thought to reign for ever: hoping by that means to receive the government of the Kingdom of the enemies, 
shebna's politic plot.  as a reward of his treachery; if they became the stronger; and if it happened they had the repulse, he yet notwithstanding looked to continue in his dignity and authority always.  
But this will be the better understood by the words themselves; What hast thou to do here? For he was a stranger borne. I deny not but he might well have obtained fellowship with the people of God; 
Shebna a stranger and a tr●● or to God his Church.  yet in regard he was both a traitor and a stranger, he had no part nor portion in this region nor City, which God had spoecially assigned unto his chosen. The Prophet asks him then; Whence art thou? Thou art linked with the people of God neither by blood nor affinity; and yet thou wilt not only reign in this Country whilst thou livest, but thou art also plotting how to 'stablish thy seat here, after thy death. Thou wilt deliver us into the hands of the Assyrians, and meanest to turn out the true Lords: so as thyself, which art but a stranger, mindest to enjoy this land, in which thou hast not right to one pike of dust. 
Ambition 〈◊〉 thing exceeding odious unto God.  Hence we may gather, that this ambition is exceedingly odious unto God, when men are not content with the honours wherewith they were glutted whilst they lived; but they must build them perpetual monuments of their name in the world when they are gone. For they cover to be exalted after their death, and to live again as it were in the mouths of men: and albeit things by death are abolished; y●t are they besotted notwithstanding with this foolish hope, that their memory shall endure for ever. But the Lord avengeth himself of their pride and presumption, causing that which they erected for a witness and remembrance of their glory, to turn to their dishonour and ignominy. For their very name is so accursed, that men can neither hear nor see any mention thereof, but it is with detestation. Nay, it sometimes falls out, that the Lord suffers them not to be buried in their tombs, but sends them to the gallows, and to the ravens; of which we have many examples in the histories: 
Host. 7.10.  neither want we some spectacles hereof even in our own times.  
But as often as I read this place, a like example unto this comes to my mind, and is the nearest in affinity to it of all others; to wit, of one Thomas Moor, 
Thomas Moor Lord Chancellor of England, and a sworn enemy of the Gospel.  who had such an office as this Shebna had. For (as it is well known) he was Chancellor to the King of England: he was a sworn enemy of the Gospel, and persecuted the faithful with fire and faggot. This man also meant to get himself a name, and to set up a monument of his cruelty and impiety. To which end he caused the praises of his virtues, to be engraven in a fair sepulchre which was built in most stately manner. Then he sent his Epitaph, which himself had made, to Erasmus, 
Erasmus.  to Basil, to get it printed; and withal, sent him a palfrey for a present. So covetous was he of glory, that he meant to taste the renown and the praises in his life time, which he thought should have lasted when he was dead. Amongst other praises, this was the chiefest; that he had been a great persecutor of the Lutherans: 
Moor a great persecuter of the Lutherans.  that is to say, of God's children. But what became of him? He is first of all accused of treason, then condemned, and lastly beheaded: and thus in stead of a tomb, he had a scaffold. Would we desire a more manifest judgement of God than these, by which he punisheth the pride of the wicked; their insatiable desire of vain glory; their brags that are so full of blasphemies? Truly we ought no less to acknowledge and reverence the admirable providence of God, in this cruel enemy of his people: then in Shebna, of whom the Prophet here speaketh. This circumstance also that Shebna was a stranger, is to be observed: for hence we may see, that all tyrants and enemies of God's children, would with all their hearts root out the right heirs from off the earth, themselves being but strangers; that so they might reign as Lords and Kings over the whole world. 
How God is wont to meet with the proud enemies of his Church.  But the Lord in the end will chase them out, and deprive them of all possession: so as they shall not have one foot of ground to be buried in. An infinite number of such examples are extant every where in histories. I grant it falls not out thus always, but such examples as the Lord sets before us, aught to draw our thoughts further off, to the end we may consider of his judgements against tyrants and infidels; who when they think to exalt themselves to the highest estate of honour, are made famous by some notable kind of death, that so their infamy may be admirable to posterity. He than opposeth as it were under hand, that shame which was to follow, to that glory of this sumptuous tomb which Shebna caused to be made.   
Vers. 18. He will surely roll and turn thee like a ball in a large Country: there shalt thou die, and there the chariots of thy glory shall be the shame of thy Lord's house. 
ISai●h conrtinues the very same speech still, in which he derided the pride of Shebna, who had been at such cost in building his sepulchre. For this verse depends upon the first member of the verse before going, and as he said there, the Lord shall carry thee hence with a notable shaking: so also he saith now, he will cast thee as a bowl in a plain place. By this similitude his meaning is, that nothing shall hinder the Lord to carry Shebna away into a far Country, how steady soever he takes his strength to be. And in as much as he had been so careful of his tomb, and had appointed it out; as if he had been most certain of the manner of his death, Isaiah tells him, that he shall not die in jerusalem, but in a strange Country, whither he shall be driven.  
By the word chariot, he comprehends all the glory and dignity of Shebna: as if he should say; This ignominy shall be famous among strangers. Thus the Lord scorns the furious pride of those which think only of the world, judging of their happiness according to the glory of things earthly and transitory. He also calls it the shame of thy King's house, either because he had polluted that holy place, which was as the sanctuary of God; or else because Ezechias had been unadvised in promoting him so highly. And to the end the outward appearance of his dignity might not obscure this prophecy, Isaiah expressly noteth, that the place which Shebna occupied, augmenteth and makes his wickedness the more detestable. 
Prince's must beware whom they advance.  And therefore Princes had need to be careful how they establish officers, unless they mean to make themselves and their houses, matter of derision and scorn.   
Vers. 19 And I will drive thee from thy 
* Or, estate.  station: and out of thy dwelling will he destroy thee. 
HE pronounceth no new thing here, but concludes the former prophecy, albeit he will mention Shebna again in the last verse: but now he comprehends that in a brief sum, which he had said heretofore. Now Shebna thought nothing less, than not to have a sure abode in jerusalem; even as if it had been unpossible for him to be driven thence, whatsoever had happened: but the Lord tells him, that he will thrust and drive him thence into a far Country. And thus is the Lord wont to overthrow the thoughts of the wicked; who thinking to rest upon their policies and subtle wits, order the Commonwealth at their pleasures. 
And I will, etc.  The change of the person, shows that the Prophet speaks sometimes in the person of God, and another while in his own.   
Vers. 20. And in that day will I call my servant Eliakim, the son of Hilkiah. 

Eliakim.  IT is not certainly known in what time Eliakim was put into shebna's place: for in the 37. Chapter, verse 2. we shall see that Eliakim was the steward of the King's house, at that time when Shebna was Chancellor. Now it is hard to affirm certainly, whether any change happened during this time. Yet it is most likely, as I have touched heretofore, that Eliakim was deposed from his estate, by the cunning dealing of this wicked Shebna, whose incklings were then disclosed and punished when he made his triumphs: and being banished judea, he fled to the Assyrians, and there received the reward of his treachery. Which usually befalls those that are traitorous; who when they are unable to perform that which they have promised, become hateful and odious to them whom they have deceived. For as they have been rash and bold in promising; so is it of necessity that they be found false and perfidious. The jews say, that in the end he was quartered for his treason: but this is not approved by any history. But to let that hang in suspense, it is certain notwithstanding, that he was banished & expulsed into a foreign Country, and there died shamefully; and not in jerusalem. Now it is very likely that after his banishment, Eliakim was placed in his room.  
I will call. 
All Magistrates ordained of God. ] It is most certain that all Prince's and Magistrates are called by the Lord: yea, even such as are heathen and unbelieving; for all power, as Saint Paul saith, is of God: Rom. 13.1. But the Prophet speaks here of a particular vocation, whereby the Lord manifests his goodness towards his people, when he gives them such governors; as this people might acknowledge that God himself meant to be ruler over them by their ministery: 
Ruler's ought to execute the charge which God hath committed unto them with all faithfulness.  who also for their parts ought to be well assured, that the end wherefore God hath put them in that place, is to execute that office faithfully, which is committed unto them. Shebna was called indeed for a time, but as he was God's rod: because he thought nothing less than to serve God in that place. But it was far otherwise with Eliakim: for he acknowledged himself the servant of God, 
Note this difference.  and willingly obeyed his holy calling. So that, I will call him then, signifies as much as if he should have said; I will give a sign to my servant, whereby he shall know that it is I who have put him into this estate of honour. 
A particular relation between th● Lord and the servant.  There is here then a particular relation between the Lord and the servant; which at no hand belongs to the unbelievers, because they serve their own imaginations and wicked lusts: but Eliakim acknowledged the Lord, and served him truly. To be short, this mark puts a difference between the true servant of God, and the froward and hypocritical, who climbs to honour by evil practices.   
Vers. 21. And with thy garments will I cloth him, and with thy girdle will I strengthen him: thy power also will I commit into his hand, and he shall be a father of the inhabitants of jerusalem, and of the house of judah. 
he now more plainly expounds that which he had set down briefly in the former verse; to wit, that Shebna shall be deposed by God's just judgement, to the end Eliakim may succeed him. Doubtless God by his providence disposeth of all the changes which happen in the world: for as job saith, he girds the loins of Kings with a girdle, and looseth it again when it pleaseth him: job 12.18. It was pleasantly said in old time of the Emperors of Rome; That it was the tragedy of Kings: for as players that represent some great parsonage upon the stage, having ended their part, in stead of Kings become poor snakes, as they were before: so these being dejected from their high estate, are now and then led to shameful deaths. And yet is it most certain, that things were not then thus confused by hap hazard, neither yet by men's devices only, nor by the violence of men of war; but by the counsel of God which overruleth all. The Prophet affirms then, that men shall see a special note of God's judgement in the banishment of this same Shebna: and on the other side a right form of government in the restoring of Eliakim.  
By the garments and girdle, are understood part of that attire which belong to Magistrates. The girdle was a kingly ornament: and no doubt but the chief governors ware it by a special privilege of honour. But in Rome the Praetors used such a kind of ornament ordinarily. job also saith (as we alleged before) that God looseth off the girdle from Kings, when they are stripped out of their dignities. Now the Prophet foretold this, to the end every one might not only behold the admirable counsel and providence of God in this example; but to the end they might also know, that this wretched fellow, who was thus advanced by unlawful means, was justly deposed.  

Hose. 13.11  And he shall be a father.] No doubt but heathen Magistrates are established by God; but so, as it is in his wrath: that is to say, when we are unworthy he himself should bear rule over us. For he gives the rains to Tyrants and Pagans; thereby avenging himself upon our unthankfulness: as if he rejected us, and regarded not how nor by whom we are governed. Contrariwise when as good Magistrates bear rule, we therein see God coming near unto us, commanding us that by them which himself hath ordained. This is that which the Prophet meant now to say; to wit, that Eliakim will show himself a father, because he shall be endued with the Spirit of God. In the mean while he admonisheth all the faithful, that it was their duties to sigh earnestly after the advancement of Eliakim, in regard his preferment should tend to the common good of the Church. 
Good Magistrates ought to be fathers of the Country.  By the name of father, he teacheth what is the duty of a good Magistrate: and the very profane authors have affirmed as much; to wit, that a good King is in stead of a father. And when they would flatter tyrants which oppressed the Commonwealth, nature itself put this title of honour into their mouths, to call them fathers of the Country. So likewise when the Philosophers say that a family is an image of a kingdom, they mean that a King ought to be a father to his subjects. The ancient titles also which they gave kings witnesseth the same: as for example, Abimelec: 
Gen. 20.2.  that is to say, My father the King: and such other like. Whereby is showed, that the kingly power cannot be separated from the affection of a father. Let them then which would be esteemed true and lawful Princes, and would be taken for God's servants, let them, I say, show themselves fathers of the people.   
Vers. 22. And the key of the house of David will I lay upon his shoulder: so he shall open, and no man shall shut, and he shall shut, and no man shall open. 
THis is a figurative kind of speech; and therefore we shall not need to seek out an allegorical sense of it, as many do: for this phrase is taken from the usual dealings of men. The keys of the house are given to such as are appointed the distributers of necessary things; so as they open and shut at their pleasure. The house of David, signifies the kingly house: and this was a common speech among the people, because a promise was made to David, 
2. Sam. 7.12. Psal. 132.11  that his kingdom should last for ever: this is the reason why it was usually called the house of David. The word key is put in the singular number for many keys. Now albeit they were wont to bear the keys in their hands; yet it is said here, that they were laid upon his shoulder; because he was to undergo an heavy burden. And yet he means nothing else, but that the tuition and government of the house is committed into Eliakims hands, to order it as he thinks best. We also know, that to give the keys, signifies as much as to put one into possession. Some refer this unto Christ, but with what reason I see not: for the Prophet here compares two men together; namely, Shebna and Eliakim. Shebna was banished, and Eliakim was placed in his room: wherein doth this concern jesus Christ? For Eliakim was no figure of him; neither doth the Prophet describe some hidden mystery here, but borrows a similitude from the dealings of men; as if one should give the keys to some steward placed over his house, (as hath been said.) There is also the same reason to be given of it, where Christ calls the office of teaching, The keys of the Kingdom of heaven: 
Mat. 16.19  those therefore that weary themselves to find out some secret and hidden mystery in this place, which is so plain and manifest, show themselves but too sottish and ridiculous, seeing there is no need at all of any such devices. Why so? Because the Ministers open heaven by the preaching of the word, and bring men to Christ, who is the only way. He takes the keys in this place therefore, for the government of the King's house, in regard the chief trust of it was committed to Eliakim in his time.   
Vers. 23. And I will fasten him as a nail in a sure place, and he shall be for the throne of glory to his father's house. 
We must supply a particle of similitude here, and therefore I have put this word As, in the text. By faithful, he means a sure and firm place; for this word is derived of the word Truth, which is always accompanied with steadfastness and assurance. And for that cause the Hebrews take Truth for a thing sure and certain. The Prophet useth an elegant similitude, out of which the faithful Magistrates (who are but a few) ought to gather a singular consolation. For thus they may conclude with themselves, that they are not only raised by the Lord to this degree of honour, but that they are confirmed and fastened in it, as if they were fixed thereunto by his immediate hand. And to say the truth, look where the fear of God bears sway, there must needs be steadfastness. For the power and thrones of Kings, is established by justice; as Solomon saith, Pro. 16.16. Neither doth it serve to comfort Princes only, to the end they may be able to pass thorough all dangers with a resolute mind: but also that they may execute their office constantly, and without distraction, so as they need not quail nor faint for any cause, nor to fear any danger.  
But alas how few are there that taste this doctrine truly? All are almost like jeroboam, thinking that religion ought to stoop to them, which they like and allow of no further than they see it to be for their benefit: nay they stick not at all to disguise and alter it at their pleasure: as for God and his true religion, they set the care thereof in the last place. What wonder is it then that they are always in fear of themselves in their affairs, b●ing never at peace and quiet: for they seldom or never set any time apart to think upon him, from whom proceeds all strength and power. 
The cause of treasons.  Thence come treasons, thence arise cruelties, avarice, violence, and all manner of frauds and oppressions, wherein Princes now overflow more impudently than any other.  
Yet are there some, in whom we may perceive that which is said here touching Eliakim: the Lord keeps, maintains, and blesseth the duties of equity and justice, wherewith he hath adorned them. 
If God seem to bless tyrants in suffering them to flourish for a time, much more such as are nursing fathers to his Church.  For if he suffer the very tyrants to reign for a time, in regard they observe some form of government: how much more will he bless Princes, when with a good and upright heart they maintain truth and equity, and promote Gods true worship and service? He that is the perpetual maintainer of justice, will he not defend and establish such a Prince more and more?   
Vers. 24. And they shall hang upon him all the glory of his father's house, even of the nephews and posterity; of small vessels, from the vessels of the cups, even to all the instruments of music. 
THis is as much as if he said, that Eliakim shall discharge his duty in good sort; so as he shall not deal negligently in it. Whence we gather, 
Princes are not advanced to live idly. Dominion an heavy burden if men perform their duties.  that God advanceth not Princes unto honour, to the end they should be idle, and give the reins to their lusts and affections. For dominion and authority is a burden of great weight and labour, if so be men perform their duties as they ought to do: far from the practice of these dumb idols, who think God hath lifted them up into the seat of honour, to no other end but to far deliciously, and to wallow themselves at their ease in all manner of pleasures. But if a Prince will execute his office aright, he must prepare himself to undergo much turmoil. Neither must we think that this similitude of the nail, should not suit well in regard of government: for hereby is signified, 
Government a burden full of business.  a burden full of businesses and troubles. I also know well enough, that similitudes agree not always in every thing, but in the special drift whereat they aim.  
Now in that he speaks of the house of his father; doubtless Eliakim was of the royal blood. And therefore by successors, I not only understand his next kinsfolks; but the whole family of David. He then shall have the charge of all that shall be in the King's house. When he adds the children's children; he therewithal teacheth, that this government shall be of long continuance; so as it shall not last one man's life only, but it shall be extended to those that shall come a long time after. 
Prince's should not only care for the welfare of the Church for their own times, but for the posterity after them.  For good Princes not only profit the Church and Commonwealth for their own time, but those also which come after them, to whom they leave such wholesome laws, ordinances, statutes, and marks of good and just government; that the successors dare not (albeit they be wicked) break out into all licentiousness at the first; yea they are compelled in despite of them, to retain something that is good for modesty's sake. This he shows shall come to pass in Eliakim, whose government shall be so upright, that his very successors shall feel some fruit of it.  
From the smallest vessels.] Under a figure he shows that justice shall be administered with equity, and the right advanced: and it is as much as if he had said, that Eliakim shall not only deal well with the great ones; but that he shall have respect to the meanest also. But because this is very rare in a Prince, he is much more worthy of praise, then if he should only favour the rich and mighty. For the rich have means enough to keep themselves from hurt; but the weakest are put to the walls, as they say; and the poor are a pray and spoil to others: and who is it almost that will defend the innocency of their cause? By vessels, the Hebrews understand all manner of instruments: and this signification extends very far. When he mentions 
* Or, bagpipes.  instruments of music, he explains that which he had said in a word: for this serves to the exposition of the word small or little: as if he should say, There is nothing so little or contemptible, which he will not have care of.   
Vers. 25. And in that day, saith the Lord of hosts, shall the nail that is fastened in the sure place departed, and shall be broken and fall: and the burden that was upon it shall be cut off; for the Lord hath spoken it. 
THis might seem to contradict that which hath been said heretofore: but he speaks no longer now of Eliakim, but returns again to Shebna, who should be put out of his office; as Isaiah had foretold. Otherwise what way or means were there left for Eliakim to come to this honour, unless Shebna were put out? But he had laid his plot in such exquisite manner, that he never imagined any man whatsoever should be able to supplant him. Thus when he took himself to be in best case, and furnished with many means, so as it seemed he was furthest out of danger; even than must he be turned out of all, and Eliakim must succeed him. In that he calls it a faithful or sure place, it must be understood as in regard of men; who think that things fortified on every side, must needs continue always: but God with his only blast overthrows all these munitions. He speaks then by way of granting, when he saith, that this was a sure and stable place. Whence we are to gather, how fond such glory and trust in their greatness, who are advanced into high places of honour, seeing they may be stripped out of all, and abased in the twinkling of an eye.  
It followeth. And the burden.] When the wicked begin once to fall, 
It is not safe to serve such masters as are not Gods servants.  than those who were upheld by their authority, must needs fall together with them. For is it not good reason that such as were brethren in evil with them, and had furthered this wretch as far as they could, that they should also partake with him in his punishment? Very hard it is for them then, who shroud themselves under the protection of the wicked, and employing all their means for their service; that such should not also therewithal be guilty of their wicked courses: and be it they should be guiltless, (which yet falls out very seldom, or rather indeedd never) yet notwithstanding they are justly punished, because they have placed their hopes in the wicked, as in a sure fortress, and have wholly relied upon their command and authority.    

THE XXIII. CHAPTER.  
Vers. 1. The burden of tire. Howl ye ships of Tarshish: for it is destroyed, so that there is none house: none shall come from the land of Chittim: it is revealed unto them. 
tire was a very rich City, and greatly renowned in regard of the traffic which all nations had with it, as also in regard of the towns of war and Cities habitable which it built: as Carthage, which imitated the Roman Empire; Vtique, Leptis, Gades, and other Cities, who all sent their presents to tire; hereby protesting, that they acknowledged this to be the mother City. But Isaiah threatens it with destruction, 
The cause of this prophecy.  because it wronged the people of God; as we may gather out of Ezechiel, 26.2. For we are chief to consider the cause of this destruction, in regard it is the Prophet's meaning to reveal Gods fatherly love to his elect and chosen people, who meant to set himself against all their enemies. Some think that this should be referred to the siege of Alexander, 
Alexander.  who took tire with great difficulty. But this supposition is too weak, because Isaiah mentions Chittim, under which name the Hebrews not only comprehend the Macedonians, but other nations also, as the Greeks', and all those which are beyond the seas. Now King Nebuchadnezzer used the help not only of the soldiers of his own Country in this siege, but other strangers also which he had called from among the Greeks' and other places. Besides, the Greeks' are spoken of for another respect, as we shall see by and by after; namely, because in time to come, they should not bring their ships any more to tire, to trade there. Yet the end of this Chapter gives me occasion to be of a contrary opinion, because Isaiah speaks there of the restoration of tire, which was never repaired after Alexander the Great took it by force. Moreover, when I confer ezechiel's words with these, me thinks they make but one prophecy. He speaks not then of Alexander, but of Nebucha●nezz●r; and so doubtless it is to be expounded. Add hereunto, that in the time of Ez●chiel and Isaiah, this City was under the command of a king: but when Alexander took it, the histories say, it was brought into the form of a Commonwealth. And if we shall consider the end of the prophecy, we shall be sufficiently confirmed in this opinion: for his purpose was to comfort the jews, by threatening an inevitable punishment to the Tyrians, of whom they had been afflicted. For it had been a thing very unreasonable, for the Lord to have chastised other nations, and that these in the mean while which had been no less enemies, should have escaped scotfree, or should have been smitten five hundred years after. All these conjectures than lead us to expound this place of Nebuchadnezer.  
howl.] He enricheth the declaration of the ruin of this City with divers figures: and it is his custom so to speak, that he might get the more authority to his prophecy. For to deliver such a thing in a plain speech, would have been but cold; neither would it have been sufficiently effectual to comfort the hearts of those, who a long time had been weak and faint: and therefore he sets it forth before them, as it were in fresh and lively colours. And first he shows that the destruction shall be very great, in regard that even the regions far off shall feel it: and he commands the ships to howl, because they shall have no employment when tire shall be destroyed. Now he especially names the ships of the Cilicians, because they being neighbours, used to traffic much and often with the Tyrians: and the Hebrews call Cilicia, Tarshish. Neither could it possibly be, but the destruction of tire, must bring great detriment to this Country; not only in that the usual traffics ceased for a time, but also in regard that the Merchant's goods, together with their books of accounts, were carried away, and scattered here and there; as it usually falls out when the houses of rich men are rifled.  
Where I have translated, they shall come no more; others expound it, There shall be no house remaining, by which you may enter: but I take it I have faithfully rendered the Prophet's meaning: not as if he thought that all passage should be taken from the Cilicians and Greeks'; but he meant rather to say, that they shall go no more to tire, as they were wont in times past, because the mart there should cease. Those who think the Prophet speaks of the discomfiture made by Alexander, divide the clause of the verse, F am the land Cihttim and conjoin it thus, This was revealed unto them from the land of Chittim. But I rather render it thus; They shall come no more from the land of Chittim: that is to say, that the Greeks' might neither go nor come, as they were wont. For by Chittim, the Hebrews understand the Greeks' and Eastern people: and it is as if he should have said; The traffic of the Greeks' shall cease, so as their ships shall no more arrive there. And under it, he also comprehends the Egyptians, Cilicians, Italians, and other nations.  
When he saith; This was revealed unto them: we may fitly understand it as well of the Greeks', as of the Tyrians. If it be referred to the Greeks', the sense will be, that as soon as news shall come of the destruction of tire, they shall then sail no more thither as they were wont: for they shall flee this port with as much fear as if it were a rock. And this sense I do more willingly receive: notwithstanding I reject not the other, to wit, that the Prophet confirms his prophecy: as when we ordinarily speak of a thing that shall surely come to pass, we say; Look to it, for this appertains to thee.   
Vers. 2. Be still, ye that dwell in the Isles: the Merchants of Zidon, and such as pass over the sea, have replenished thee. 
He sets forth the ruin of tire more at large. Now there is here a change touching the number, in the word Isles: for albeit he speaks in the singular number, yet he understands thereby the Iles of the Mediterraneun sea, & the people that dwell beyond the sea; but chief the borderers which sailed often to tire, and usually traded there. He commands them to hold their peace; and to be still, because they shall no more travail thither. His meaning is, that they should be still, as men confounded; in regard of the great calamity which should befall them, in such wise, as they should not dare to utter one word. For it could not be but those nations which traded there, must lose much, when a City so replenished with merchandise was sacked. As for example; if Venice or Antwerp should be now destroyed, would it not redound to the great of many nations?  
The Prophet makes special mention of the Sidonians; 
The cause why the Prophet mentions the Sidonians.  not only because they were neighbours, but because these two cities had both one beginning. Zidon was greatly renowned; but yet it was much less in quantity than tire. It stood upon the edge of the sea, and was two hundred 
* A Stade contains t●e measure of six score and five paces, which was the length of a race, when they ran for a price or wager.  stades in distance from it. Now they seemed so near one to an other, and so linked together in merchandise, that the Poets often take the one for the other. We need not doubt then but the Zidonians gained much more than others, in selling and exchanging their commodities: first in regard they were neighbours: and secondly, because of their continual trading. For the wealth of the Tyrians so flowed in upon them, that they were carried upon their wings, after the common proverb. Thence is it therefore that their loss must be much greater than any others, in this destruction of tire. And that is the cause why the Prophet bids Zidon to be ashamed in the fourth verse. He adds, which replenished thee: speaking either of all in general, or because it was filled with the glut and multitude of men, in regard that strangers came thither from divers Countries far remote from them, or else because those which travailed for gain, did therewithal enrich the City.   
Vers. 3. The seed of Nilus growing by the abundance of waters, and the harvest of the river was her revenues: and she was a mart of the nations. 
THe Prophet's meaning is, that the riches of tire shall not deliver it from destruction. He therefore sets forth the rich estate thereof so highly, to the end every one might know, first God's iudgenent; and secondly, that this was no small plague that was light upon her. And in the third place, the work of God did appear to be so much the more manifest, in regard that her destruction came suddenly, when she thought on no such matter. Moreover, he describes the wealthiness of tire elegantly: for because Nilus furnished her with corn and other necessary provisions, and that great quantity of wheat was sent thither out of Egypt; the Prophet saith, she had her fields as it were, and her seed growing in the stream of Nilu●. The Venetians use to say; 
A proverb of the Venetians.  Their revenue is in the sea; because nothing grows upon the land: but they get all provision of victuals by their trade of merchandise. And the Prophet saith the same of the Tyrians: for it was almost unpossible they should want food, because Nilus furnished them therewith in great abundance. But he takes this prop away from them as a vain hope; for they shall destitute them utterly. Isaiah therefore, as hath been said, describes these things, that all might the better perceive the vengeance and wrath of God fallen upon her.   
Vers. 4. Be ashamed thou Zidon: for the sea hath spoken, even the strength of the sea, saying; I have not travailed nor brought forth children, neither nourished young men, nor brought up virgins. 
THis verse is added by way of amplification. We have told you the cause why he spoke of Zidon thus in particular before. 
See vers. 2.  Now calls tire, Sea, by way of excellency, as if she alone reigned in the midst it. That which is by and by added, I have not conceived, is spoken in the person of tire: and thus he pleasantly derides tire, who bragged of her Towns: for tire begat or built other Cities very renowned. She was in old time much spoken of (saith Pliny) for the Cities which she built; 
Plin. lib. 5. cap. 19  to wit, Leptis, Vtique, and this Carthage, the imitatrix of the Roman Empire; meaning to rule over all the world; and Gades also, which was built upon the sea. Now all her wealth consisted in purple and scarlet. The Prophet than brings in the City of tire, lamenting her ancient glory and excellency: Alas, I am now no longer a mother; and what hath it profited me that I have nourished so many children, and brought forth so many Cities? For Carthage 
Carthage.  was wont to send presents to tire every year, by way of homage: and therein acknowledged her for her mother. Thus it seems that Tyrus surmounted all other Cities in dignity, seeing Carthage, which was the second after the Roman Empire, did in some sort submit itself unto her. But the Lord took all these ornaments from her in a moment, in such wise, that she laments, as if she had never had children.   
Vers. 5. When the fame comes to the Egyptians, they shall be sorry concerning the rumour of Tyrus. 
BY this verse he signifies, that this fall of Tyrus shall touch the Egyptians also: and thus the exposition which we follow, is confirmed; to wit, that these things ought to be referred to the first sacking of it. For those of tire were in league with the Egyptians, and both of them had their King: not as in the time of Alexander, at what time tire was a free City, and lived under her own laws. Now he could no way better express the society that was between them of tire and the Egyptians: and the reason why he shows that the Egyptians shall have their part in this destruction is, because they had solicited the jews to rebel, and had turned them away from trusting in God. Those were open enemies: these under pretence of friendship, 
God will punish as well the secret as the open enemies of his Church.  entertained poisonful hatreds. Both of them are justly punished.   
Vers. 6. Go ye over to Tarshish: howl ye that dwell in the Iles. 
HE speaks not only to the Tyrians, but also to the strangers who were in league with them, in regard of their commerce: now he commands that they get them to some other place, and to seek out other havens. And he names Cilicia, which was opposite to tire: as if he should say, This port which hath been so much frequented, shall hereafter be so forsaken, that the ships shall sail into an other quarter, quite an other way. For when Merchants see a port broken, or a mart abolished, they are wont to seek out others. He putteth one I'll for many, as we have expounded before; because the change of the number is a thing common among the Hebrews: and against these Isles he threatens, that they shall howl; because their maintenance depended upon this trade of merchandise. Besides, their books of reckonings and accounts were mingled here and there.   
Vers. 7. Is not this that your glorious City? her antiquity is of ancient days: her own feet shall lead her a far off to be a sojourner. 
THe Prophet advanceth his style, and insults yet further against tire. He disdains her pride, in that she gloried in the antiquity of her name: he is bold them we see to confirm his speech, which to any man's reason might seem incredible. For who doubts but that this prophecy was scorned: first, the power and strength of tire was invincible, and her wealth as a wall of brass. Well, Isaiah is so much the more bold and confident, and denounceth a certain destruction to befall her: and albeit she was the most ancient amongst other Cities, 
No strength able to match the power of the Almighty.  and in regard thereof, every one applauded her: yet all this should not prevent her certain ruin and downfall.  
Now profane histories do fetch the original of tire, from time almost out of mind, and that so darkly and obscurely indeed, that a man can scarcely understand their meaning: 
Phenicians.  yet they say, that the Pheniciens built it: so as they which glory of antiquity, may call themselves children of the earth. But the Prophet to this antiquity opposeth banishment; showing that when the Lord is purposed to correct this people, they must needs stoop. For to go whither the feet leads one, signifies nothing else but to wander and run hither and thither. Although his meaning also is, that they shall wander thus destitute of their riches also; and in their exile, shall be in want of all things: so as they shall not have so much as an horse or waggon to carry themselves, or any thing of theirs upon. 
Poverty joined with banishment, must needs be dolorous.  Now when poverty is joined with banishment, it is a very woeful condition: for a man will easily bear his banishment, if he have wherewith to live, and maintain his estate: but to dwell in a strange Country as unknown, with poverty, is a misery of miseries. And that he may heap up her afflictions to the full, he adds, that she must go into a far Country: now the further one is exiled, the harder the banishment is.   
Quest. Vers. 8. Who hath decreed this against Tyrus, 
* Or, crowning.  (that crowns men) whose Merchants are Princes, 
* Or, whose factors.  whose Chapmen are the noble of the world? 
THe Prophet adorns this City with this title, who enriched many; as we may easily gather from the drift of the text. For when he calls her Merchant's Kings, he sufficiently shows, that by the word crowning, under a similitude he means the magnificence of Kings. And thus their opinion is refuted, who refer this prophecy to other Cities. The sum is, that Tyrus enriched her Citizens, as if she created every one of them Kings and Princes. Some think this verse is to be added thus; as if the Prophet should represent the person of a man astonished with the destruction of tire, to make others afraid: as if he should say; Is it possible that tire should be so soon brought low, where there is such abundance of riches, such might, means, munitions; yea where there is so great glory and majesty? And that he should then at an instant pause a while, as men are wont to do in things unlooked for. But it is better to join the verse following to this, which takes away all difficulty; seeing the Prophet himself forthwith answers this question, by which he meant to stir up his auditors to the better attention. For he might plainly have said; These things are done by the counsel of the Lord: but in regard we are drowsy, secure, and senseless hearts would easily have overslipped this without observation: therefore he awakens their spitirs by this interrogation; to the end all might know that he speaks of no common thing, that therewithal they might take the matter the more to heart. And indeed, by how much the more the judgements of God are above the reach of common sense, so much the more are they worthy to be admired.  
He spoke to Egypt before, Chap. 19 in the same terms, showing that her destruction should not be sorted with common and ordinary changes. Now because it was incredible that tire could be ruinated by men; 
See vers. 9  therefore the Prophet well concludes, that God himself shall be the author of it. And therefore he calls it the mother and nurse of Kings; that he might cause God's judgement to shine so much the more clearly: for had it been a City unrenowned, fewer words would have sufficed touching the destruction of it: but being adorned with so high titles, who could imagine that this could otherwise come to pass, but by the counsel and decree of God? He calls the Merchant's Princes: as at this day the Merchants of Venice 
Merchants of Venice.  think themselves to surmount Princes in dignity, Kings only excepted: yea, and the factors also take themselves for no less than good Gentlemen. I have heard also that there are factors at Antwerp, 
Factors of Antwerp.  who fear not to spend more than the richest gentlemen's substance can bear. Now we are wont to ask questions, when nothing can be answered, but what we please: which also is a sign of courage and boldness.   
Vers. 9 
Ans.  The Lord of hosts hath decreed this, to 
* Or, profane  stain the pride of all glory, and to bring to contempt, all them that be glorious in the earth. 
The pride.] Or, the haughtiness: 
A rare thing to find an humble heart in an haughty mind.  for we may read it both ways, because haughtiness begets pride; for it is very rare to find humility of spirit in a haughty mind. Notwithstanding it is better to read it pride, which is enough of itself to provoke God to take vengeance, when men under pretence of their excellency, advance themselves above measure. To profane, and dishonour, are takn for one and the same thing: because those who are exalted to honour, seem to be as men consecrate and set apart, conceiting I wots not what greatness of themselves; as if they were now quite exempt out of the common rank of men. 
Note.  But God no sooner strips such of their dignity, and brings them down, but he forthwith makes them vile and contemptible. Let us therefore learn from this place, so to consider of God's providence, that we give that praise to his infinite power, which belongs unto it for his so just a government. So then, albeit the justice whereby it pleaseth God to moderate his actions always appears not unto us; yet ought we not therefore to separate his power from his justice. In the mean while, for as much as the Scriptures plainly show, and often set before us the end why God doth this or that; we ought to be wise in observing the causes of his works.  
Now this invention of God's absolute power, 
God absolute power.  which the Schoolmen have forged, is a most execrable blasphemy: for it is all one as the days of a king to David, it is too frivolous, for he takes it for the age of a man, as the Psalmist shows: The age of a man, saith he, is often limited to threescore years and ten, Psal. 90.10. But why mentions he a king rather than some other man? It is because tire had a king, and therefore he counts the years by his life. This served much therefore to confirm the certainty of this prophesy, for the Prophet could not know these things by any human conjectures. By the song of the harlot, he under a fit similitude means merchandise, not that merchandizing is to be condemned in itself, for it is profitable and necessary for a Common wealth: but he taxeth the deceits and guile wherewith it aboundeth, so as it may very well be compared to the art of harlotry.   
Vers. 16. Take an harp, and go about the City (thou harlot that hast been forgotten) make sweet melody, sing more songs that thou mayst be remembered. 
HE compares tire to an harlot, who having passed all her youth in whoredoms and filthiness, at last becoming old (by reason whereof all forsake and despise her) yet can she not forget her first gain, nor her wicked pranks, but desires to revive and refresh her old spirits. And that she may the better draw men out of all parts of the City unto her, she goes singing, and playing upon Instruments, to delight her companions. For such whores become mad as it were when they see themselves despised because of their age: we see also that the Poet Horace flouts an harlot called Lydia for the fame cause. 
Horace. Lydia, an harlot.  So tire, being destroyed and as it were buried in oblivion, shall again pluck up her courage, using all her wits and devices to recover her first estate.  
By the harp and the sweet melody he understands the deceits, craft, entisments and flatteries which are used in merchandise, by which Merchants serve their turns to inveigle men, and to snare them in their nets. In a word, he shows by what means the Cities which consist of merchandise become rich, to wit, by crafty and unlawful shifts. For this cause it is that the Prophet saith, tire shall tickle men's ears with her sweet melody.  
He further bids her to double her songs, as if he should say, add deceit to deceit, and flattery to flattery, till thou hast drawn every one unto thee: steal into men's minds again, and recover thy first fame. To be short, even as an old harlot deviseth means how she may get into favour again with men by painting, trimming, and decking herself in fine apparel; also with musical Instruments and lovesongs: so tire shall rise and enrich herself again by the same means wherewith she got wealth before: not that he counsels or gives tire licence by these words to enrich herself this way, but continues on his prophesy.   
Vers. 17. And at the end of seventy years shall the Lord visit Tyrus, 
* Or, but.  and she shall return to her wages, and shall commit fornication with all the kingdoms of the earth that are in the world. 
ALthough Tyrus shall seem to be utterly destroyed when God shall afflict her, yet the Prophet shows that she shall obtain mercy, for after her calamities she shall be restored to her first glory. But it is rightly said that such a restoration shall be brought to pass by the work of the Lord, for otherwise tire must of necessity feel that which Malachi pronounceth against the Idumeans, to wit, that the Lord would overthrow and cast down all that which they built and set up, Mala. 1.4. They had never recovered their first estate then unless the Lord himself had been the author of it.  
Now from hence we may gather a very profitable doctrine, to wit, that albeit God be a just & severe judge against the wicked, yet he gives place to his mercy, and is never so sharp in making the wound, but he is as gentle in assuaging that smart of it, and in the end takes it clean away. Now if he be such a one towards the godless & reprobates, what a one will he be to those whom he hath adopted in Christ jesus for his children, upon whom he will power out his goodness? When Kingdoms than are restored, when Cities are peopled afresh, and that men recover their liberties, all comes to pass by the only providence of God, who casts down the highest things when it pleaseth him, and on a sudden sets up and plants that which he had cast down.  
That which follows, to wit, and she shall return, should be read, But she shall return: for the meaning is, that Tyrus shall not become the better nor the wiser by such a tedious chastisement, but shall by and by return to her old bias again, for in these words he taxeth her ingratitude. We every day behold such examples, for there is almost no corner in the world in which the Lord hath not set the print of his judgements. Sometimes he gives those whom he hath corrected a breathing time; but do they become ever the better? No, the Prophet saith then that tire shall be such a one, she shall be never a whit reform, but shall rather return to her vomit again; she shall play the harlot as she was wont to do. It is not to be doubted but he speaks of her merchandizing, but he continues on his similitude which he had taken up before, not meaning thereby utterly to condemn the trade of Merchants, as we have said, but because amongst so many corruptions as men have mingled therewith, it very fitly resembles the pranks of harlots, for it is replenished with so much cunning, secret packing, 
Subtle conveyances among Merchants.  and such subtle conveyances (as we may now see in the world) that it seems it was only devised to snare and beguile the simple. How many new and unknown practices do they invent every day to gain and take up on Usury? Usury. which yet none can perceive unless of long time he hath frequented the Schools of the Merchants. We need not marvel then if the Prophet hath taken up such a similitude; whereby he meant to show, that Tyrus should be no less deceitful in the trade of merchandise, than she was before.   
Vers. 18. 
* Or, but in the end.  Yet here occupying and her wages shall be holy unto the Lord: it shall not be laid up nor kept in store; but her merchandise shall be for them that dwell before the Lord, to eat sufficiently, and to have durable clothing. 
THis was an other favour of God towards tire. After she was restored, she yet converted not to the Lord, but went on in her subtle dealings: for which she deserved utterly to perish. And indeed she was miserably punished when Alexander took her by force: yet notwithstanding the kingdom of jesus Christ was set up there, as S. Luke witnesseth, Acts 21.4. This verse than must be opposed to the former: as if he should say; Yet shall the merchandise of tire be consecrated to the Lord. Here we have a wonderful example of God's goodness, which shined even into this vile brothelhouse, and as you would say, even into hell. This restoration of tire then must be attributed to the bounty of the Lord: but this first benefit was nothing in comparison of the second, when the Lord sanctified and set it a part for himself. But will some say, Object. might that be offered unto God in sacrifice, which the Tyrians had scraped together by polling and unlawful shifts? 
Gen. 17.1.  For the Lord detests such offerings; because he requires a pure conscience, and innocent hands: Psal. 24.4. Now in regard of this question, many trouble themselves about the exposition of this place, but to small purpose: Ans. for it is not the Prophet's meaning that the merchandise of tire shall be consecrated unto God whilst she continues in her whoredoms, but notes the time to come; namely, after her repentance and conversion. She shall not then gather treasures, and heap up wealth by hook and by crook, but shall employ them in the service of God, and lay out the profit of her trading, for the comfort of the faithful in their need. Now albeit he hath used an unseemly word, it is in regard of the time: signifying that she shall forget her wicked practices, and shall change her old customs.  
They shall not be laid up.] Thus in few words he describes the repentance of tire, which although in times past, was addicted to covetousness; yet being converted to Christ, she shall not study to hoard up riches, but shall employ them for the relief of the poor and other good uses. This aught to be the fruit of repentance, as S. Paul admonisheth; Let him that stole, steal no more; but let him rather labour with his hands the thing that is good, that he may be able to give to him that needeth: Eph. 4.28. Whereas the Tyrians then in times past devoured riches on all sides, with an insatiable desire: Isaiah saith, that now they shall be ready to give as fast out, because their inordinate desire of gain shall cease. This is then a note of charity to help our poor brethren: contrariwise, of cruelty, if we suffer them to want; especially when God jades us with plenty.  
He adds the right way of doing good, to wit, they shall bestow their goods upon the servants of God. Now albeit he comprehends all the faithful, yet hath he a special respect to the Priests and Levites, of whom, some sacrificed, some made ready the beasts that were to be sacrificed, & others watched: in a word, all were ready to do their office; and for that cause it is said, that they dwelled before the Lord. The like, by as good right, is to be said of all the Ministers of the Church. Moreover, in as much as all the faithful, of what condition soever they be, belong unto the sanctuary of the Lord, and are made one royal Priesthood by Christ, to dwell before him: I willingly refer these words to all the household of faith, of whom we ought to be most careful: for S. Paul gives us so in charge, and would have them relieved before any other: Gal. 6.10. For if the common bond of nature ought to move us to hold an estimation of our own flesh, 
Chap. 58.7.  how much more should the union of Christ's members which is much more holy and strait, than all the bonds of nature, move and provoke us thereunto?  
We ought also to observe in this phrase of speech, to dwell before the Lord, an other point: for albeit we have not now the Ark of the covenant, yet by the benefit of Christ, we approach nearer unto God than the Levites in old time did. And therefore we are commanded to walk before him no otherwise then if he looked upon us; to the end we may in all good conscience give ourselves to holiness and righteousness; for we are charged to walk always as in his sight, and to behold him as one that views all our ways, that so we may keep justice and judgement.  
That they may eat their fill.] The Prophet means, that we ought to sustain our brethren much more largely and liberally than men are wont to do: because we are wonderful niggards and pinchpennies, when we are moved to relieve the poor. There are very few that will venture their alms for nothing, and give with a frank and willing heart: for they think that that which they give to others, is lost, and is but a lessening of their stock. The Lord therefore greatly commends a cheerful heart, Rom. 12.8. the rather to correct this vice of niggardliness: and albeit the place in the Romans be chief directed to the Deacons, yet it ought to be applied to all. another sentence also must be kept in mind, which testifieth that God loves a cheerful giver: 2. Cor. 9.7. Let us also note that the Prophet affirms, that whatsoever is given to the poor, is consecrated unto God: which the holy Ghost also in an other place teacheth; With such sacrifices God is pleased: Heb. 13.10. For he never commanded men to offer sacrifices, as if they benefit him; no, he needed them not; but he only appointed them these exercises of piety under the law: now, under the Gospel he commands us to distribute something to our neighbours of that we possess; testifying that whatsoever we employ for the relief of our brethren, is to him a sacrifice of a sweet smell. And it ought greatly to kindle the love of bounty and liberality in us, when we hear that our alms are so highly commended, and that our hands together with our gifts are consecrated unto God.    

THE XXIIII. CHAPTER.  
Vers. 1. Behold, the Lord maketh the earth empty, and he maketh it waste: he turneth it upside down, and scattereth the Inhabitants thereof. 
THis prophesy as I take it, is as it were the shutting up of all those things which have been described from the thirteenth Chapter unto this, wherein Isaiah hath not only foretold the ruin of the jews and Israelites, but also of the Moabites, Assyrians, Egyptians, and others. In a word, he here comprehends all in a short sum, as if he had viewed all the neighbour countries that were known to the jews. Some refer this to the Israelites, others to the jews, thinking the Prophet speaks of their destruction: but seeing he makes mention of the world, I can not be drawn to take this place in any other sense, but that he now in a few words comprehends all that which he hath said of many particulars, and those belonging to divers times. Whereas he in the next verse makes mention of the Priest, it contradicts this that I say nothing at all, although it might thereby seem that these things should only appertain unto the people of God: for albeit he speaks of all nations, yet the jews always deserving to be preferred in the first place, Isaiah was to regard them chiefly and principally, because it was theirs by right. For he speaks of others accidentally as you would say: no marvel then if having touched them, he mentions his own people in a particular manner.  
Others understand this place of the whole world in general; yet so as they refer it to the last day: which me thinks is too strict: for the Prophet having threatened the jews and other nations, in the end adds a consolation, to wit, that the Lord will once again raise up his Church, making her to flourish more than ever it did: now how can this agree to the last judgement? By the word earth, I think the Prophet means not the whole world, but those regions which were well known to the jews: as for example, if we at this day should speak of things which happen in the world, we should hardly pass beyond Europe, much less should we think of that which is done in India, because the parts on this side is our world as it were. In the same Isaiah speaks of the earth, and of the Inhabitants of the Countries adjoining, which he, and those to whom he spoke, knew. To conclude, we may limit this world whereof the Prophet speaks in this place, within the confines or bounds of the Assyrians, Egyptians, Moabites, and other nations, as if he should say, Hitherunto I have spoken of divers calamities which then were like to fall upon many people, and do yet threaten many others in particular: but now behold the conclusion, The Lord will spoil and overthrow the face of the earth, with all the beauty of it.  
Others expound the verb Bolkah, he opens the earth, that the enemies may the more easily enter into it: but I had rather expound it, He uncovers the earth, because they use to say, The earth is covered or clothed all the while great multitudes of people inhabit it; as also when it abounds with beasts and fruits: contrariwise, it is said to be uncovered and made bare when it hath lost her inhabitants, for so she is stripped of her garment, even as if a man should be stripped out of his coats and other apparel. Now this was to happen to the Assyrians, Egyptians, and other nations which he mentioned before, as well as to the jews, and therefore he wraps them up altogether in one judgement.   
Vers. 2. 
* Or, and the p●iest shallbe like the people, etc. 〈◊〉  And there shall be like people, like priest, and like servant, like master, like maid, like mistress, like buyer, like seller, like lender, like borrower, 
* Or, the borrower, like the lender.  like giver, like taker to usury. 
ANd there shall be like priest.] By these words he signifies an utter ruin, where all order, government, and policy shall cease: for whilst any Commonwealth flourisheth, there is always a certain difference between the people and the priests: well then, he notes an horrible confusion. Now under this word priest, he puts the particular for the general, taking a part for the whole, which is a thing very usual in the Scriptures; although we may take the word Cohenim for those which are placed in any dignity whatsoever: because the Hebrues sometimes give this name to Princes, but specially to such as are of the blood Royal: notwithstanding I willingly receive the figure Synecdoche before mentioned. Now since the Prophet puts this confusion of estates among the catalogue of God's curses, showing that when they be thus turned topsy-turvy, it proceeds from his fearful indignation: 
Good order in a Commonwealth, a singular testimony of God's favour.  we ought on the contrary to gather how wellpleasing policy, and the well ordering of all things is unto God; as also what a great favour we receive from him when such good order is preserved and continued amongst us. For it being gone, our life differs nothing from that of brute beasts. We are therefore not only to acknowledge it to be an heavy hand of God upon us, but also to confess our own sins to be the cause, 
Our sins the cause of all disorders in Commonwealths.  when he confounds estates, deprives us of the word, and of judgement seats: which being once put down, the comfort of our life therewithal is fallen to the ground.  
We may also observe hence, that the Lord in executing his judgements, spares not men's persons, of what calling soever they be. What an holy calling was the priesthood which the Lord had consecrated to himself, and adorned after a glorious manner? How much did the people also glory in it; as if the continuance thereof had been unchangeable, and to have endured for ever? Yet notwithstanding even this honourable order of men, is wrapped in amongst the judgements of God; because he respects no persons. Nay, the more favours we have received from him, and the greater our advancement is, the more severely will he correct us, if we prove unthankful, and abuse his benefits.  
To this appertains that which is here added touching masters and servants, buyers and sellers: for we know that these callings are lawful, and are not jumbled together, unless it be when God smites his people in justice; as we have said before: for in a State well managed, men put a difference between the master and the servant. Neither can a Commonwealth long stand without buying and selling: now to make the poor equal with the rich, what is it else but to overthrow all human society? We have the Prophet's meaning then, 
The confusion of estates in a kingdom, a forerunner of very strange alterations.  as if he should say; All policy shall be abolished, because in these ruins, the rich should be brought into extreme poverty. To conclude, he here sets forth an horrible destruction, after which shall ensue a wonderful change.   
Vers. 3. The earth shall be clean emptied and utterly spoiled: for the Lord hath spoken this word. 
HE confirms that which he said before: and withal admonisheth them, that these changes shall not fall out by haphazard, as they say; but that it shall come to pass by the providence and work of the Lord. He said expressly in the first verse, that the Lord was determined to empty the earth: now he tells them, that it shall so come to pass, adding a reason of it; to wit, because God had spoken the word: and therefore it could not be called back again.   
Vers. 4. The earth lamenteth and fadeth away, the world is feebled and decayed; the 
* Or, high.  proud people of the world are weakened. 
THe Prophet holds on his speech still: for all these words serve to lay forth the manner of the ruin of the whole earth; that is to say, so much as was known to the jews. Now he sets out this judgement of God, under borrowed speeches more familiarly, that he might awaken the drowsy; as he is wont to do.  
By the high people, we may understand those which were more excellent than others: for that was a matter of greater wonder, then if some people of a base condition had been destroyed. Notwithstanding, if any be pleased to expound it particularly of the jews, I will not gainsay them: for albeit the Assyrians and Egyptians exceeded them in riches and power; yet notwithstanding the jews were higher than they, in regard that God had adopted them for his own. Yet the other exposition pleaseth me better: for so his meaning is; that God will not only punish them of mean estate, but those also that are advanced to honour and dignity above others.   
Vers. 5. The earth also deceiveth, because of the inhabitants thereof: for they transgressed the laws, they changed the ordinances, and broke the everlasting covenant. 
OThers translate, The earth is polluted; because the verb Caneph, signifies to be wicked: both senses may agree, but the verse following requires that we expound it; The earth deceiveth. For he seems to amplify it further by and by after, when he saith, 
Vers. 6.  that the curse hath devoured the earth. There is no great hardness in the word Tacath, whether we translate it Under, or, Because of her inhabitants. Now there is a mutual traffic, as it were, between the earth, and those that labour in it: so as she ought to render them that which she hath received into her bowels, with usury; for otherwise she deceives them: but she yields a reason why she deceives, when she lays the blame upon the inhabitants: for themselves have made her barren by their wickedness. 
men's sins the cause of the earth's barrenness.  Our sin is the cause why the earth sustains us not, nor brings forth her increase as God hath ordained by the course of nature. His will is, that she should be a mother unto us, to the end she may yield us food: now if she change her nature and course, or degenerates from her fruitfulness; let us impute that to our own wickedness, because we ourselves overthrow that order which God hath set: for otherwise the earth would never deceive, but would always render us that which she ought. The cause is by and by added, why the earth is become unfaithful and deceives her inhabitants: for is it not good reason they should be defrauded of their provision of food, that will defraud God, their Father and sustainer of his honour? Now he taxeth the revolt of his nation here in a particular manner: for their fault was much more heinous, and less excusable, than all the sins of those which were never taught in God his school.  
The word Thorah is transferred to the law, because it signifies doctrine: but it is here put in the plural number, and signifies all the doctrine that is comprehended in the law. Now because the Law consists as well in Commandments as promises, the Prophet adds two other words or parts of it, to make his meaning the more plain.  
The word Chok, signifies an Ordinance, and by it some understand the Ceremonies, others Manners. We may translate it Instructions: fo● I take it not only for Ceremonies, but for all things that belong to the rules of good life. Thirdly, he puts the word Berith, which signifies a bargain or covenant. This word is to be restrained to the covenants whereby the Lord adopting his people, promised to be their God. He reproacheth their unthankfulness then, because that albeit the Lord had manifested himself unto them divers ways, and had given them singular testimonies of his love, yet were they rebellious and wanton, transgressing his laws, and violating his holy covenant.  
Quest. But why directs he his speech to the jews? Because he knew that he was sent unto them as their Prophet to teach them. Ans. Hence we may gather what the rule of a well ordered life is: 
The rule of a well ordered life described.  for it is contained in the Law, which we must precisely follow if we will approve our doings unto God, if we turn from it to the right hand or to the left, we are guilty of transgression. We may also observe that God would not only have us to think upon his Laws and Commandments in his word, but also upon his Covenant: 
The principal part of the word consists in the promises.  for the principal part of the word consists in the promises by which he adopts and receives us for his people. Now it is not to be doubted but in these variety of words the Prophet meant to amplify the matter: as if he should say, You are wholly corrupt, nothing remains sound amongst you.  

Why he calls it an everlasting covenant.  He calls it the everlasting covenant, because it ought to be perpetual, inviolable, and to endure for ever, for it ought to continue always from the father to the son, that the memory of it might never be lost, but might be preserved steadfast in all ages. He lays forth their disloyalty then and malice, in that they durst violate the Covenant made between God and them, and overthrow the things which the Lord would have kept sure and steadfast. This was odious: no marvel then if the earth avenge herself of such an impiety, by denying men their sustenance.   
Vers. 6. Therefore hath the curse devoured the earth, and the Inhabitants thereof are desolate: wherefore the Inhabitants thereof are burned up, and few men are left. 
OThers translate Forswearing: but because this word also signifieth to curse, I doubt not but it is taken here for cursing, the Prophet having an eye to those curses which Moses denounceth in the Law against the wicked that transgress it: 
Levit. 26.16 Deut. 28.15.  Isaiah testifies then that all the calamities which should come to pass, proceeded from the curse of God. We know that the earth was cursed because of the transgression of the first man, so as it brought forth thistles and briars in stead of good fruits, Gen. 3.17.18. and yet notwithstanding the Lord hath so moderated this curse, that it ceaseth not to yield men food, although in regard of their unthankfulness they be unworthy of it. 
The cause why the earth is cu●sed.  If we then cease not to offend God, adding sin unto sin; is it not good reason that we should feel this curse to prick us to the quick, and that the earth should wax barren and unfruitful?  
I think the verb Asham, should rather be taken to desolate, then to transgress; and the scope of the text also leads us unto it, therefore I have translated, they are desolate: unless any had rather take the conjunction for a particle of showing the cause, in this sense, The earth being cursed of God, is withered, because the inhabitants thereof are wicked. The verb Charu may be taken by way of similitude, which I approve best of, to wit, that those whom the wrath of God hath devoured, were burned, for destruction is often compared to the burning of fire.  
Now whereas in the end he adds, that a few men shall be left, thence we may perceive, that this prophesy can not be expounded of the last judgement: for the Prophet rather foretells and confirms the certainty of those calamities which he had threatened to befall sundry nations, that by this means the faithful being now ready to endure many afflictions, might fear, and be drawn to repentance.   

Vers. 7. The wine faileth, the vine hath no might: all that were of merry heart, do mourn.  
8. The mirth of tabrets ceaseth: the noise of them that rejoice endeth: the joy of the harp ceaseth.  
HE continues on the same matter still, but in a more particular manner, foretelling the desolation that should happen to the land of judea. Now he useth a large description, that he might ●ouch them the nearer to the quick, and wound them with the sense of God's judgement. He also taxeth their excess, intemperancy, and wantonness, because that in so great abundance of all things they rebelled against God.  
But this ingratitude is not the sin of the jews only, nor of that age alone, 
Woeful effects proceeding from so gracious a cause.  but it may be seen every where, that the more men are glutted with the blessings of God, the more proudly they advance themselves against him, and give themselves the rains too much. For this cause the Prophet reproves them, as if he should say, Hitherunto you have plunged yourselves in delights and pleasures, but the Lord is determined to cut you short. Now Isaiah speaks of the thing to come, as if it were already present, the better to paint it out as it were before their eyes.   
Vers. 9 The shall not drink wine with 
* Or, with songs.  mirth: strong drink shall be bitter to them that drink it. 
IT is not a thing evil in itself to drink wine; for God hath ordained it for man's use: but the Prophet here describes the banquets of drunkards, in which nothing is to be seen but excess, dissolutions, and dishonest songs. Moreover, 
Abuse of God's benefits pulls want into our houses.  because they had abused their abundance, he threatens them with want; which men draw into their houses, when they abuse God's bounty by their riot. He adds further, that if they shall drink strong drink, it shall be bitter unto them: 
Sorrow causeth sweet things to become bitter to our taste.  for sorrow makes us feel no taste either in meat or drink. The sum is, that God will deprive them of the use of wine, notwithstanding they have plenty; because the sorrow wherewith they shall be overwhelmed, will cause them to lose all taste and savour therein. Strong drink shall be bitter: that is to say, you shall not enjoy there pleasures and delights, in which you have soaked yourselves, any longer.   
Vers. 10. The City of vanity is broken donwe: every house is shut up. 
I Willingly agree, that this be particularly referred to the destruction of jerusalem; although from the scope of the text we may gather, that it also extends itself to other Cities; because he will by and by summon the nations in the plural number, to appear before the judgement seat of God. But in regard that Isaiah principally respected his Citizens; we may well take it, that this City of vanity is jerusalem: either because there was no true virtue in it, or because it was destroyed.  
We may refer the word T●hu, the destruction itself, or to the sins by which they had provoked the wrath of God against them. If we refer it to their iniquities; his meaning is, a City wherein there is nothing but disorder: & this sense pleaseth me best, albeit it may also be referred to the destruction. For as I take it, he shows the cause of the ruin wherewith he threatens the City; to wit, because justice and equity were banished out of it. The houses shut up, signify that there shall be great solitariness: for this is added only to exemplify the desolation of this City.   
Verse 11. There is a crying for wine in the streets: all joy is darkened; the mirth of the world is gone away. 
HIs meaning is, there shall be great scarcity of wine. Now where want and famine is, there are innumerable complaints; not only in corners, but in public places also. He expresseth these complaints and lamentations then; but withal he taxeth their excess and intemperancy, in that they contented not themselves with things necessary, but soaked themselves in an overflowing of drunkenness and all voluptuousness. For we should supply an antithesis that is wanting here; to wit, You hitherunto abounded in wine and good cheer, through which you have taken occasion to wax wanton and proud against God: you shall therefore be justly deprived of them, so that in steed of your rioting, shall be heard cries and sigh.  
We must also note a similitude in this second member: for as we are wont to say, 
A proverb.  joy then shineth in her brightest colours, when we have matter of joy: the Prophet therefore saith, that it is darkened; because sorrow is as a cloud put between. To rejoice, is a thing lawful in itself, as also to drink: neither doth the Prophet reprove it; only that immoderate and inordinate joy: for men seldom keep compass, by reason of that lawlessness which is in them. For as much as the jews than had proudly given up themselves to all dissoluteness of life, he sets God's just judgement before them: for joy is then justly cut off from us, 
When joy is justly cut off from us.  when we know not how to entertain the benefits of God with thankfulness, nor know not how to rejoice in him. He is enforced then to take our delights and pleasures from us, and then to compel us to mourn and sigh.   
Vers. 12. In the city is left desolation, and the gate is smitten with destruction. 
BY an elegant manner of speech he describeth the destruction of jerusalem, or of many other Cities together. The beauty and perfection of Cities, 
The beauty of Cities.  consists in the multitude of inhabitants: they are therefore called deserts, when none are left to dwell in them. Now the Prophet tauntingly saith, that destruction shall dwell in the City. True it is that some translate the word Shammah, Desolation: but both the words come all to one sense. He makes mention of the gates, because a man might perceive by them, whether the City were full of people or no; for thither they all came, and there justice was administered. First then he speaks of the whole City in general; and then notes one particular for amplifications sake: for albeit Cities be destitute of inhabitants, yet some may be seen at the gates: but if they be empty, the desolation must needs be great throughout the City.   
Vers. 13 Surely thus shall it be in the midst of the earth among the people, as the shaking of an Olive tree, 
Chap. 17.6.  and as the grapes when the vintage is ended. 
IN as much as this sentence comes in between the threatenings and the consolation, it seems he should only speak to the elect, and not to all the people indifferently: unless we will say that he describes that scattering whereby the jews were divided as it were into many nations. But because this should be too strict and harsh, I expound it simply, that some hope is left to the other forlorn nations. 
God in wrath remembers mercy.  And truly this prophesy doth indeed properly belong to Christ, through whom it is no marvel if the Gentiles have some part of the promise of salvation. The Prophet hath already used this similitude, Chapter 17.6. but there he only mentioned the church of the jews, telling them that a small remnant should still remain of the holy seed, lest the faithful might think the Church utterly rooted out. For as when an olive tree is shaken there will always be some left here and there, and likewise grapes upon the vine, so should there remain an after gathering as it were of the faithful in that great destruction wherewith the Church should be oppressed. But in this place he extends this promise unto other parts of the world, according as they should partake in the same grace, by the means of Christ. Yet he therewithal adds a menace or threatening, as if he should say, the earth shall be left bare of her Inhabitants, even as trees and vines are of their fruit.   
Vers. 14. They shall lift up their voice: they shall shout for the magnificence of the Lord: they shall rejoice from the sea. 
HE now goes on and amplifies the consolation which he touched before: for as he said in the tenth Chapter, vers. 22. that of this great multitude there should remain a little handful which should cover the whole earth; so now he shows that this small number of the faithful which shall be left of this great vintage, shall rejoice notwithstanding, and sound the same so loud, that it should be heard unto the furthest regions. This is done by the preaching of the Gospel: for as touching the estate of judea, it seemed to be overthrown, in regard that the politic government was abolished: wars without, and seditions within, had so wasted it, that it was unpossible ever to be recovered. The rest of the world also was no less dumb in uttering these praises of God, then deaf in hearing the sound thereof. Now because the jews were the first fruits of the believers, I willingly grant that they be placed in the first rank.  

A Consolation, fitting the times of the Church's desolation.  Hence we gather a singular Consolation, to wit, that the Lord in a moment can restore his Church unto a most flourishing estate, yea and create it of nothing; for out of death he draws life even as often as it pleaseth him. But is it not a wonder and above the order of nature that so small a remnant in lifting up their voice, 
See vers. 16.  should be heard so far off? for where few are, there is silence; and great noise is wont to be where great multitudes are gathered together. This then is the work of God which far surmounts nature, and whatsoever faculty else is in man: otherwise it seems the Prophet should contradict himself; to wit, that all judea should be wasted, and all the world brought to nothing, and yet that their cry should be heard every where. This in itself is incredible, or rather ridiculous, if we measure the thing by carnal sense: it is therefore, as we have said, to be ascribed wholly to the admirable power and work of God.  
By their cry he not only means the voice of gladness which is expressed by mirth and rejoicing, 
Faith the ground of true joy.  but he also comprehends under it trust and confidence, because they shall freely, boldly, and with a loud voice publish the praises of the Lord. Now herewithal he admonisheth the faithful that it is their duty to cause God's graces in them to be magnified, and not their own. By the Sea, 
God's mercies must not be concealed.  it is well enough known that the jews mean the regions far off, which lie beyond the same.   
Vers. 15. Wherefore praise ye the Lord in the valleys, even the name of the Lord God of Israel, in the isles of the sea. 
GOds benefits ought to provoke us to give him thanks, which we then testify, when we utter forth his praises. What thanks shall I render unto the Lord, saith David, 
Psal. 116.  for all the benefits he hath bestowed upon me? I will even take the cup of thanksgiving for his salvation, and call upon his name. This order the Prophet keeps in this place: for having spoken of the restoration of the Church, he forthwith exhorts us to offer the sacrifice of praise. By the valleys, he means those Countries that are scattered and divided as it were from the rest: for those which are environed with mountains, are distinct and several naturally. Thence it is that the inhabitants of the valleys are rude and barbarous, because they seldom converse with others. It is then as if the Prophet should have said, There is no corner of the world be it never so obscure and entangled, but the praises of God shall be heard there.  
He hath expressed the God of Israel, ●o signify that all nations should call upon the name of the true God. For though all men have a certain knowledge of God, and that some seed of religion be rooted in their hearts, yet when the question is of worshipping the true God in a right manner, it either vanisheth to nothing, or else they easily fall to Idolatry and superstitions. Now the Prophet here speaks of the true religion which should be spread thorough the world: whence yet again it appears, that he prophesieth of the kingdom of Christ, under whose reign the sincere truth was revealed to foreign and profane nations.   
Vers. 16. From the uttermost part of the earth we have heard praises, even glory to the just. And I said, My leannee, my leanness, woe is me: the transgressors have offended: yea, the transgressors have grievously offended. 
THis verse contains two sentences, which in appearance seem to cross one another: for the first contains a joyful argument of God's praises; & presently he breaks out into lamentations: wherein he bewails the disloyal behaviour of the wicked, who made shipwreck of all religion and godliness. As touching the praises of God, we have already said, that he can neither be praised nor called upon, till he have made himself known unto us by giving us some taste of his goodness, whereby we may conceive good hope and assurance of salvation. From thence come these sentences of David, Lord, 
Psal. 6.6.  who shall praise thee in the grave? In death who shall confess thee? For as long as we only feel the wrath of God, we cannot utter his praises: and therefore when the Prophet saith, they shall be heard; he gives us to understand, that the Gospel shall be published throughout the world, to the end men may acknowledge God for their Father, and wholly give over themselves to set forth his praises.  
It is to be noted that he saith from the ends of the earth; because the praises of God were then bounded within judea, and were not heard far off: but afterward, they sounded every where. When he adds, glory to the just: some take it as belonging to the person of all the faithful in general; as if the meaning were, that God shall be glorified, beccause of his justice. Others read it together thus; We have heard glory given to the just God. Those who think the Heralds of these praises are called just, do gather a good sense; but they consider not the word glory: or at the least they are constrained to put the word Rejoicing, in the stead of it. Whereas he puts the verb, we have heard, in the preter-perfect tense, and not in the future; I make no doubt but he meant to revive the hearts of the faithful by this consolation; to wit, We shall again hear the praises of God: for it imports more than if he had said, The praises of God shall be heard. He also speaks in the first person, that he might comprehend the whole body of the Church, and so draws the faithful to a more diligent attention. We often find the epithet Just, in the Scripture, which he here applies unto God: but it belongs unto him after another sort than it doth unto men; who are called just, in regard of that righteousness which is communicated unto them: for God is called just, by the effects; because he is the fountain of it. Let us now see then the substance of this congratulation and thanksgiving; 
Where the imputation of Christ's righteousness is felt, there must the praises of God needs sound forth.  to wit, we praise this just God, because we have life and salvation, by the imputation of this justice unto us. Where the justice of God is felt then, there must praises and thanks needs follow.  
But how incredible did these things seem when the Prophet foretold them? for the Lord was only known and praised in judea. Their destruction is denounced, and then follows the publishing of God's word and praises, which should sound throughout the world. Now how could these things come to pass, when the people of God were destroyed? Surely we may well conclude, that few at that time believed these prophecies. But now that these things are come to pass, is it not our duties to admire so great a miracle? The jews were not only scattered, but almost brought to nothing; yet notwithstanding one small sparkle hath been sufficient to give light to the whole world: so as whosoever hath been truly enlightened therewith, hath made bold and constant profession of the truth.  
My bowels.] This place is diversly expounded: for some translate the word Razi, Secret, others translate, Leanness. Those who turn it, Secret, think the Prophet meant that a double secret was revealed to him; to wit, that the Lord was purposed to reward the good, and to be avenged on the wicked. For whilst men look to the outward appearance, and see the wicked have all they can wish, and the godly overwhelmed with miseries; they are troubled and doubt in themselves, whether the matters of this present life are governed by the hand of God, or whether all things are guided by Fortune. But such thoughts are nothing but the seeds of impiety; as Solomon shows, Eccles. 8.11. This therefore made the Psalmist enter in the sanctuary of God, to consider of this thing, rather than to consult with flesh and blood about it: Psal. 73.17. Now if we follow this interpretation, the sense will be; Although the just seem to have lost all their labour: yet this secret do I retain in my breast, that it shall be well with them notwithstanding in the latter end: and albeit the wicked think to escape, yet am I assured they shall not go scotfree. But in regard this subtlety seems far fetched, I had rather expound it more simply: and seeing the particle of expressing anguish, is also by and by added; who should let me to think, but that Isaiah speaks here of the just, or of their reward?  
Others expound it Leanness; as if he should say; I languish and am even dried up with sorrow: for as the prosperity and flourishing estate of the people, did as it were batton him; so their miserable and woeful estate was his leanness. For the Prophet here sustains & represents the person of the whole stock of the jews: and because the Lord had cut it off, he had just cause to bewail the leanness of it. This interpretation hath some probability, as I have said; because Isaiah had good cause to lament the diminishing of his people, which he saw was at hand. And we know, that when the grace of God began to be published in all places, than the jews decreased; yea the successors of Abraham were as good as extinguished.  
But let us see whether the Prophet hath not a further drift then to the rejection of his own nation, so as he rather bewails the inward evils wherewith he foresaw the Church should be afflicted. For we may well affirm that the Hebrew word which others have translated Secret, signifies also whatsoever is within the body. And thus it is an exclamation, to wit, my inward parts, or my bowels pain me: neither is it any absurdity to supply a verb, in a passionate and vehement speech. When the Lord plants his Church it seems to flourish and to be out of all peril: but when her own bowels, that is to say, her children trouble her, then is she the most grieved: hypocrites advance themselves, which toucheth her nearer than all the malice of those that are without. To this appertains these complaints, Alas, Alas! for that doubtless was the Prophet's meaning, to the end the faithful might not think their felicity consisted in the things of this life, but might rather know that they were to sustain continual combats: yea even then when they imagined nothing could hinder them from enjoying most sweet peace and tranquility. His meaning is then to express an extreme passion of sorrow wherewith the Church should be inwardly touched, that is to say, even in her bowels: and so much the more cause had she to lament, because she could not avoid it. 
A true saying.  For as one saith, The Church can not flee from her home enemies, neither can she rid herself of them. This is the cause why the Prophet wants words to express his misery.  
When he speaks in the next place of the disloyal, it is a sufficient confirmation of this exposition. We have too much experience, and shall feel more and more every day how great and woeful this calamity is. Whence came Popery and all the filthy puddle, but from this inward plague? It is an imposthume bred in the bowels of the Church, 
The bane of the Church bred within her own bowels.  which at length hath broken forth and annoyed us with the corruption and stinch of it. Whence is it also that in these beginnings of the Church, which is but now in the swaddling clouts as it were, we see the true doctrine corrupted, the discipline 
Discipline.  adulterated, not only by the common people, but by them also which from their good example ought to be guides unto others? Is it not because the Church hath always been subject to this evil?   

Vers. 17. Fear, and the pit, and the snare are upon thee, o Inhabitant of the earth.  
18. And he that fleeth from the noise of the fear shall fall into the pit, and he that cometh up out of the pit shall be taken in the snare: for the windows from an high are open, and the foundations of the earth do shake.  
THe Prophet here expostulates with the people because of their sins. 
See verse 14.15.16.  Before he said, that not one, but many nations far remote, should have cause to sing; now he comes to doctrine: for I think this should be severed from the former, because Isaiah threatens the wicked again, to the end they might know that in the greatest felicity of the Church they should continue to be accursed. For such are wont falsely to challenge unto themselves the promises of God, when as they appertain nothing at all unto them: this is the cause why the Prophets are wont to mingle threatenings with consolations. It may be for aught we know that the Prophet made this sermon apart, upon some other occasion. For neither did the Prophets themselves, nor other learned men for them distinguish the Chapters: we have divers times seen sundry sentences joined together which should be separate; & many separated which should be joined. What was the cause thereof but ignorance? Be it as you will; the Prophet directs his speech again to the wicked, and threatens them with an horrible judgement.  
Now this description of fear, pit, and snare, is set before them to work upon their affections: for had he in one word told them that destruction was at hand, they would have been little moved with it. But the doubt is whether he speaks to the jews only, or no: for mine own part, I mean not to contend much about it; and yet it is most likely unto me, that it appertains also to other nations, yea even to the whole earth, 
See vers. 1.4.  whereof he had prophesied before. By the earth, we understand those regions which were known to the jews, as we touched in another place. 
Verse 1.  The sense than is, 
The sense of this place.  Thou shalt be pressed with so many miseries, that thou shalt not know which way to turn thee: as also it is written in Amos, He which flies for fear of the Lion, shall meet a Bear, Amos 5.19. And if he go into his house, when he leans against the wall, a serpent shall bite him. And in the 15. Chapter of this book Isaiah told us, that Lions should be sent against those Moabites that escaped the war. For God hath a storehouse of infinite plagues wherewith to punish the wicked. 
God hath a storehouse of infinite plagues wherewith to punish the wicked.  It is as much therefore as if the Prophet had said, Be it known unto you, that you can no way wind yourselves out of God's hands: for he hath more ways than one to avenge himself upon you for your iniquities; and hath skill enough to snare them that think by subtlety to steal away in the dark from him. He that escapes the sword shall be vexed with famine, and if he die not of that, he shall be pressed with some other, even as if nets were every where spread to catch you.  
The reason which is added in the latter end of the 18. verse confirms this exposition, to wit, that they can no way prevent God's vengeance. Why so? for all things are at his beck from the highest heavens, to the lowest depths of the earth. Some are of opinion that the Prophet alludes to the deluge; but as I think the very meaning is, that God's wrath shall be revealed both from above, and below; as if he should say, The Lord will arm heaven and earth on his side to execute his wrath upon the sons of men, that which way soever they turn their eyes, they may see nothing but ruin and destruction.   

Vers. 19 The earth is utterly broken down: the earth is clean dissolved: the earth is moved exceedingly.  
20. The earth shall reel to and fro like a drunken man, and shall be removed as a tent, and the iniquity thereof shall be heavy upon it; so that it shall fall, and rise no more.  
HE amplifies these punishments by divers phrases of speech. Now in the 20 verse he will show the cause of this calamity; to wit, that men have pulled it upon their own heads by their sins: in all the rest of the words he shows, that the mischief is desperate and incurable. We have said before, that the Prophet utters one and the same thing in divers manners of speech, to the end he might awaken and wound the hearts of the people, which naturally were too secure. For there is a carelessness in our flesh, which begets a contempt of God; 
A carelessness rooted in our flesh, which begets a contempt of God.  and of this, every one of us hath too woeful experience, both in himself and in others. That the Prophet than might rouse up those that were drowsy and rocked asleep in their sins, he garnisheth his words, (not as one affecting eloquence, to procure credit unto himself) but to gain attention of his hearers, & to cause the same to sink the deeper into their hearts. Thence proceeds all these allusions wherewith these verses are replenished: thence flows this decking of his speech with figures: thence is it that these threatenings and terrors are set forth in such variety of words, namely, even to awaken the dull and dead hearts of his auditors.  
Now this doctrine ought to be restrained to the wicked; not that the faithful were exempt from these calamities, for they often suffer with others: but having their recourse unto God, and resting themselves wholly upon him, they are not so appalled, but they get the victory over all assaults whatsoever. But the wicked, which despise the judgements of God, and take a raging liberty of sinning to themselves, shall always be vexed and terrified without any ease or rest.  
Where he saith, the earth shall be shaken; it is not meant, as though it should be carried out of one place into some other: but this, as we have said, is to be referred unto men: and it is as if he had said; There shall be neither kingdom nor government. In a word, his meaning is, to set forth those changes whereof he spoke in the tenth Chapter.  
Now it is not without cause that he saith, the earth is laden with iniquity; 
Ourselves the authors of our own evils.  for thereby we perceive, that God is never displeased with men, but we ourselves are the authors and causes of all the evil we endure. God is naturally inclined to pity and compassion, and loves us with a fatherly affection: our sins are the cause why he deals roughly with us, and we have no reason at all to accuse him that smites us. The Prophet again tells them that there is no recovery: and some are of opinion, that this was spoken to the jews, whose commonwealth was utterly abolished; so as being scattered here and there, they were scarcely reputed or held for men of like condition with others. But I extend it further; to wit, that the calamities shall be so great in the world, that it should never be restored to his first beauty: for men labour tooth and nail to resist adversities, and are foolehardy upon a false confidence. When they have endured some corrections, 
Men are ready enough to feed themselves with vain hopes.  they think leave shall be given them to take breath; feeding themselves with a vain assurance, which the Prophet labours to deprive them of; to the end their fond hopes might not beguile them. It is also to be noted, that this general sentence takes not away the exception which Isaiah spoke of before, vers. 13.   
Vers. 21. And in that day shall the Lord visit the host above, that is on high; even the Kings of the world that are upon the earth. 
THis place hath troubled many men's heads; so as every one hath descanted upon it diversly. Some think it to be meant of the Sun and stars: others, of the devils, which should be punished with the wicked: others refer it to the jews, whom God had beautified with a special privilege: but I can receive none of these interpretations. The true and natural sense as I take it is, that there are no powers so high, that shall be able to free themselves from these scourges of God; for let them soar above the clouds, yet even there shall the hand of God reach them, as it is said in the Psalm; 
Psal. 139.  Whither shall I go from thy presence? whither shall I flee from thy Spirit? if I go up into heaven thou art there: if I take the wings of the morning, and fly to the uttermost parts of the sea, yet thither wilt thou pursue me.  
For Isaiah calls Kings and Princes, the host from above, by way of similitude; and himself so expounds it clearly, when he adds, Upon the kings of the earth. For I am not of the mind that the words should be severed, as if he spoke of divers things; but it is rather the repetition of the same thing again, so as the latter expounds the former: unless any had rather expound it thus; He will come in visitation upon the kingdoms of the earth; yea, even upon them which seem the highest exalted above the common condition of men. Some are so advanced above others, that they seem petty Gods rather than men. Now the word visit, must be referred to the punishment, as it appears sufficiently by the text.   
Vers. 22. And they shall be gathered together as the prisoners in the pit: and they shall be shut up in the prison; and after many days shall they be visited. 
He continues on his purpose in the beginning of the verse, using a phrase of speech by way of similitude; for all were not prisoners: but the Lord brought them all into servitude, as if one should keep his enemies in safe custody which he had subdued. The Prophet brings in the Lord then like a Conqueror, which holds his enemies in prison. For men are wont to lay them fast, whom they have taken. We know that men flee the presence of God, & despise him all the while he spares, or gives them any truce: for this cause Isaiah saith, that they shall be shut up in prison by heaps, that so their rejoicing in their multitudes might cease.  
Where he saith, they shall be visited after many days, we are not to take it simply as a promise, but as a threatening also included under it; and that in this sense, O ye jews you have a long time dallied with your God by your rebellion, and have prolonged your trading in sin too long; so, God will now prolong his chastisements till he have in the end brought you (though very late) to a sight of your misdeeds. And this course we see the judges of the earth often take with malefactors with whom they are displeased: they admit them not to their presence the first day, but humble them first by throwing them into stinking dungeons, 
Simile.  and into misery, that they may thereby break the pride of their hearts.  

God is said to visit the world two ways.  But God is said to visit the world two ways, first, in punishing the wicked, secondly, when after some chastisements he shows his elect some tokens of his fatherly kindness. The word visit in this place is taken, To behold: and thus the Prophet mitigates the rigour of his menace or threatening. For the hearts of the faithful in these cases have need of comfort, lest they should quail, and be discouraged: 
The cause why the Prophets are wont so often to mingle consolations with their denunciations.  in regard of them therefore it is that the Prophets are wont to mingle consolations after their denunciations of judgements. Seeing these things served then to cheer up the faithful, no doubt but they were specially directed to the jews, among whom faith had her special residence, in regard that it appeared in none but them. But yet we are once again to observe these words, after many days, for this is added to exercise the faith of God's children: we often run headlong in our desires, and would have God accomplish his promises by and by: we grudge that he delays so long, and wax so impatient that we can no longer endure. But we must learn in humility to wait and look long for the salvation and mercy of our God, and not be discontented how long soever he defer, for certainly he will come, and he will not tarry. But herewithal we must note, that God speaks not here of all, for as we have seen in the 13. verse, he was determined to save but a few: and this aught so much the more to whet our appetites, to the end after we have been long exercised under sundry calamities, we may meet the Lord that smites us by unfeigned repentance.   
Vers. 23. Then the Moon shall be abashed, and the Sun ashamed, when the Lord of hosts shall reign in mount Zion, and in jerusalem: and glory shall be 
* Or, even in the presence of his &c.  before his ancient men. 
MAny think that the Prophet useth this vehemency against the jews, as if he said, The Sun, Moon, and Stars are ashamed of your incredulity, so that you are a detestation not to men only, but even to the insensible creatures: but this seems utterly wide from the Prophet's purpose. I make no doubt but he continues on that consolation which he touched in the former verse; as if he should say, When the Lord shall visit his people, and purge his Church, he will establish such a glorious kingdom, that it shall darken the light of the Sun and Stars. And this manner of speech is very usual among the Prophets, we also have seen it before in this prophesy. Now Isaiah speaks not here alone of the head, but also of the whole body of the Church: when the Lord then shall settle his kingdom upon mount Zion, his glory in the restoration of the people shall be so great, that that which seems bright and glorious in men's eyes, being compared with this, shall be but darkness. And the better to express it, he names the greatest lights in the firmament.  
Some improperly draw the verb To reign, to God's vengeance: for albeit God reigns when he judgeth the world, yet this manner of speech linked thus together, God shall reign in Mount Zion, always notes mercy and salvation. For he speaks of the restoration of the Church: whence we gather, that these things are not accomplished but in Christ.  
In mentioning of the Ancients he useth a figure called Synecdoche, a figure often used in scripture, taking the chief part of the Church for the whole body, and yet not without a special cause. The ancient men, 
Priests, and governing Elders.  are here taken than not only for the Priests, but for those governors which have the oversight of manners and discipline, to wit, such as aught with wisdom and discretion to govern others. And under these names he comprehends all the people, not only because they represent the whole body, the common people being hid as it were under the shadow of their wings: but also that the faithful might have good hope of a future restoring, otherwise it were to little purpose that a scattered multitude should be left like a crazed body, or a confused lump.  
It is not without cause that the particle, even before his ancient men, is added, to the end the jews might know that God's power should be glorious: not that it can be comprehended with the eyes of flesh, but by faith: for he so reigns, that we effectually feel his strength in our weakness. And if we apprehend not this, we shall never receive any comfort.  
In stead of glory, some read gloriously, others glorious: I had rather take it in the substantive, although it be not much material as touching the sense. For he shows how great God's glory and magnificence should be when Christ's kingdom shall be set up: all glory than must be turned into darkness, that his glory alone may shine and surmount all things. Whence it follows, that God then enjoys that which belongs unto him in the midst of us, and that honour which none ought to deprive him of, when all creatures are brought within compass, and that he alone shines, and is the light of our eyes.    

THE XXV. CHAPTER.  
Vers. 1. O Lord, thou art my God: I will exalt thee, I will praise thy name: for thou hast done wonderful things, according to the counsels of old, with a stable truth. 
HItherunto Isaiah hath prophesied of God's judgements, which hung not over the head of one people alone, but almost of the whole world. Now it was impossible that the consideration of so many calamities which he foresaw would fall upon them, should not work great sorrow and trouble of mind in him. For those that are of an upright heart, desire that all the world might be saved. And as they thirst after God's glory, so they cannot but love all the works of his hands: by how much the more than a man is possessed with the true fear of God, the more nearly is he touched to the quick with the feeling of his judgements. In the mean while, the wicked are besotted when he manifests the same, and will not be moved for any terrors whatsoever: the godly on the contrary quake at the least sign of his displeasure. If we have experience of this, what think we the Prophet felt, who saw all these calamities which he foretold, before his eyes as in a glass? For the Ministers of the word must needs be much more effectually affected with the sight of such things, than the common sort, that the same may be as it were a seal unto them of the truth of their doctrine.  
The Lord then having set these horrible desolations before the Prophet as in a table, it was necessary, that being moved with sorrow and grief, he should turn his eyes unto the Lord; for otherwise he might have been entangled with confused passions, and great disquietness of mind. And therefore being assured that the Lord would provide for his Church in the midst of these tempests, and that he would gather in those under the wings of his power, which before were scattered far off, he takes courage unto him. We see then that Isaiah continues constant in his vocation, without being daunted or any way discouraged: but rather relying always upon the assurance of obtaining mercy; and therefore he continues to celebrate the praises of the Lord his God.  
By this we may see, that this thanksgiving depends upon the former prophecies; and that Isaiah respects not that which he hath foretold alone, but also what end the Lord aimed at, in this execution: that is to say, why he afflicted so many nations with such diversities of punishments; namely, that he might bring under those which were before unruly, and overflowed in a brutish sensuality; who as they had no fear of God before their eyes; so had they no sense of religion or godliness at all.  
Thou art my God.] Being perplexed and confounded in himself, he suddenly turns his thoughts unto God, as we have said. Whence we may gather a very profitable doctrine; to wit, that when our minds are tossed to and fro with divers cogitations, 
What ought to be our refuge in time of deep distresses.  in regard of the many miseries and calamities which daily happen; that we by and by flee unto God, resting ourselves upon his only providence: for we shall be at our wits end even for the wagging of a straw, if we have not this doctrine for our refuge, by sustaining our hearts therewith. But the better to see the Prophet's meaning, we may well add a particle adversative here, in this sense; Although I be now oppressed with many temptations on every side, yet will I still acknowledge thee to be my God. 
The assurance of God's savour gives us ample matter of joy and rejoicing, even in the greatest troubles.  And thus he voweth to give unto God that praise, which unto him appertaineth; which none of us can do, unless an assured persuasion of God's grace do reign and bear sway in our hearts: from whence springs that joy, which affords us exceeding ample matter of praises, when being certain of our salvation, we are assured that the Lord is our God. For all those that are not carried with an affection to magnify God's goodness in the midst of their sorrows, know not what faith is, 
The faithful may be daunted for a time, but faith gets the victory.  neither yet did they ever taste the sweetness of his mercy: for if we have a sure confidence in God, we must of necessity extol his name with joy and gladness of heart.  
A wonderful thing.] The singular number is put for the plural. Now the Prophet rests not in the contemplation of present things, but rather looks to the end of them: for you shall have even profane men that will be affected at the wonderful events of things which fall out in the government of the world, and will stand amazed thereat; as no doubt the Tyrians, Sidonians, Babylonians, and Moabites did. 
Who they are that profit by the view of God's works.  But none could benefit themselves by this sight, but such as therewithal had a taste and feeling of God's wisdom and goodness: for without that, men do rather scorn and despise such works, then apprehend the excellency of them: because they look not to the end that God aimeth at; to wit, 
2. Cor. 4.6.  that by drawing light out of darkness, he is wont after a wonderful manner, 
How God is wont to deal with his Church.  to raise up and revive his Church in the midst of death; orders and disposeth rightly and to good use, those things which the wit of man conceives to be exceedingly confused.  
But the better to set forth the commendation of God's providence, he adds, The counsels ordained of old: as if he should say, Nothing falls out suddenly, or at random, in respect of God. And indeed, albeit to us it often seems he doth things utterly at unawares, yet is it most certain that he hath foreseen and appointed all of them so to come to pass before the creation of the world. By these words then the Prophet meant to say, that all the wonders which happen beyond the expectation of men, flow from the order of this moderation which God keeps in the government and disposition of all things from the beginning, unto the end.  
Now because we are not able to attain to his secret counsels, and that our wits can not mount so high, we must be brought to the manifestation of that which for the present is hidden from us, and is above our reach, till such time as the Lord discover the same unto us by his word: by which he applies himself to our weakness, because his secret counsel is incomprehensible. Isaiah therefore descends by and by from these hidden ordinances of God to the doctrine of the word and the promises therein contained, 
Isai●h descends f●om G●ds secret will to his revealed will.  which doubtless he comprehends under the word Truth. For this repetition should be to little purpose unless he had had some relation in this word: for after God hath by it revealed his counsel unto us, than he properly appears to be true if we believe and credit his sayings. Thus than the Prophet commends the stableness and certainty of the word when he calls it a stable truth, as if he should say, All things which God pronounceth, and proceed from him, is stable and immovable.   
Vers. 2. For thou hast made of a City an heap, of a strong City a ruin: even the palace of strangers of a City, it shall never be built. 
SOme refer this to jerusalem: but I rather think it to be a change of the number only, which is a thing very usual among the Prophets: for Isaiah speaks not of one City alone, but of many, which he foretells should be laid upon heaps. Whereas others take it, that jerusalem served for a palace to the Romans, they come nothing nigh the Prophet's meaning; which will plainly appear if we call to mind what hath been said before, to wit, that the Prophet busies not himself in thinking of the scourges wherewith God hath afflicted divers nations, but rather aims at the end and issue of them. For by them the Lord purposed to subdue and tame the pride and rebellion of men, whom he could never have subdued unto himself, unless they had been smitten with divers calamities. Moreover, Isaiah saith not only that strangers shall inhabit the surprised Cities, out of which they were driven that dwelled in them: for so that which he by and by adds would not agree, to wit, that the palace shall be no more a City: but his meaning is, that vagabonds who should have no place of abode at all, shall find sufficient room there, because the inhabitants shall betake them to their heels. Now because Armon signifies goodly houses, he saith by way of derision, that thieves shall dwell there as in Palaces, in regard of the great space which should lie waste like unto a desert.   
Vers. 3. Therefore shall the mighty people give glory unto thee: the City of the strong nations shall fear thee. 
SEe here the end, whereof I have spoken in the first verse: for if the Lord should destroy the world, no fruit would come of it, such a desolation could engender nothing but horror; neither would it ever bring us nearer unto God to praise him: nay contrariwise we must needs remain as blocks when we only feel his wrath: for praises proceed from the feeling of his favour and goodness. It is all one then as if he had said, Lord, thou wilt not only smite and afflict, but wilt also effect, that the wounds which thou makest shall not be without fruit. For by them thou wilt beat down the pride of men, to the end that those which in times past were strangers from thee, may now stoop under thine obedience. Hence we learn how necessary chastisements be, 
The necessity of afflictions.  for by them we are taught to glorify God; whereas prosperity puffs us up in such wise that we dishonour him, and think we may do what we list: we also run out and range over all the fields when God deals lovingly with us.  
The Prophet adds the word fear, to show, that this praise consists neither in words nor outward gestures, 
We must rejoice in trembling. Psal. 2.11. & 5.7.  but in the sound and sincere affection of the heart. Whence we gather, that he here speaks of the whole worship of God. Now because many think themselves well discharged when they have made confession with their lips only, Isaiah the better to expound his own meaning adds, The nation shall fear thee. Now in calling them strong and mighty, by such epithets he means the pride and loftiness of those who are puffed up with their prosperity: for they exalt themselves against God, so as they cannot possibly be humbled and brought down, unless they be quite stripped of all things. You see now whether our thoughts are to retire in the calamities which we see to fall out daily: men's pride must needs be repressed and abated, that they may be prepared to embrace holy doctrine, and to walk in sound obedience. Whilst they are besotted with their riches and vain hopes, they fear not to contemn the judgements of God, and hold him out at the staves end, as they say.   
Vers. 4. For thou hast been a strength to the poor, even a strength to the needy in his trouble, a refuge against the tempest, a shadow against the heat: for the blast of the mighty is like a storm against the wall. 
BEhold here the fruit of conversion. How? The Lord raiseth us from death, delivers us from the grave, by stretching out his hand from heaven to pluck us out of the jaws of hell. 
Our first entrance unto God.  This is the first entrance he gives us, for he finds nothing but our misery for his mercy to work upon. We must therefore feel ourselves poor and helpless, before we can see what need we have of his power: yea, it is necessary that we be stripped of all confidence and self trust, before he will reveal his strength in us. For this cause he fits and frames us by rods and chastisements, as by instrustions, to come to the feeling of his favour and assistance. It is not without good cause then that Isaiah decks this description with so many similitudes: for he thereby meets with many and great temptations, under which weak man would never be able to stand, were he not fortified and sustained with such props.  
And therefore he saith, that God will be strength to the poor, a refuge against the tempest, and a shadow against the heat: for what dangers soever be fall us, the Lord will defend his own against them, and will arm us with all kinds of armour to resist them. 
Gen. 8.1. Exod. 15.10. 1. Kin. 19.11. 2. King. 7.  The Spirit in this place, as in many others, signifies wind, and it is taken for a violent storm wherewith the wicked are carried to rush against the children of God: for they not only threaten and terrify, but also spit out fire itself, as to consume them all. Hereunto appertains that which is added of the tempest, or, overflowing against the wall: by which figure his meaning is, that the wicked run with such force, when they have liberty to do evil, that they overthrow whatsoever stands in their way: for it is a greater matter to break down and overthrow walls, then if water should only spread itself over the earth.   
Vers. 5. Thou shalt bring down the noise of the strangers, as the heat in a dry place: he will bring down the song of the mighty, as the heat in the shadow in a cloud. 
IF the Lord were not on our side, when violent men set themselves against us, we should be utterly swallowed up: for we see how great the rage of the wicked is. Alas, if they be able to overturn stone walls, how can a poor man be able to stand against them? This is added then to set forth the goodness of almighty God, that we might know in what an ill case we should be in, if God did not secure us. The expositors take the similitude two ways: some think that as the vehement heat burns up the fields, which of themselves are dry and barren; so the wrath of God shall consume and burn up the wicked: others translate, As the heat; and then the sense is; Howsoever the wicked rely upon their power, and therefore are thus boisterous, the Lord notwithstanding will bring them down in a moment, as if they were surprised with heat in a dry place.  
But I take th● sense to be otherwise: for having showed how great the rage of the wicked is against the faithful, he adds Lord thou wilt humble them. But how? He alludes unto the deluge; which similitude he used before, Chap. 24.18. Thou wilt bring down their heat, saith he, which otherwise must needs consume us: even as the rain falling from heaven, cools the heat which would burn up the fields for want of moisture. And thus the text hangs well together; whereas the other exposition is constrained, and offers violence to the very letter, as they say.  
The latter part of the verse is expounded divers ways: some translate the word Zemir, Seed: others, a Root: as if the Prophet had said, The Lord will not only cut off the wicked, but will pluck them up by the very roots. This were probable, if the similitude of heat would bear it: and therefore those who turn it song, cry, or, waste; in my judgement, do come nearest the Prophet's meaning, albeit they touch it not fully. Well, he confirms the former sentence; to wit, that the violence or cry of the wicked, who proudly exalt themselves, shall suddenly fall, even as the heat of the Sun when any rain follows: which is signified by the shadow of the cloud.   
Vers. 6. And in this mountain shall the Lord of hosts make unto all the people a feast of fat things, even a feast of fined wines and of fat things full of marrow, of wines fined and purified. 
THey also diversly interpret this place: for some think the Prophet threatens the jews, and that in such sort, as if he called divers nations to the feast: which phrase of speech is often found in other places; because it is said, that the Lord feeds the wicked far against the day of slaughter. They think then that the Gentiles are called to the banquet, the jews being made their prey: as if the Lord should say; I have prepared a goodly banquet for the Gentiles; to wit, the Romans shall sack and spoil the jews. But as I think, this sense cannot stand, neither shall there need any long refutation, when I shall have acquainted you with the true meaning. Others expound it, as if Isaiah should speak of God's wrath thus; The Lord will make a feast to all people, he will make them drink the cup of his wrath, till they be drunken therewith. But the Prophet meant nothing less: for he goes on still to set forth the grace of God, which should be manifested at the coming of Christ. Using the very same similitude with that in the 22. Psalm, vers. 26. where David describes the Kingdom of Christ, saying; that the poor as well as the rich, shall partake of this banquet, and shall eat their fill: by which, he signifies that no nation shall be exempt from having part in this benefit. At the first, 
The jews were first feasted alone.  it seemed that the Lord only feasted the jews, because they alone were his adopted people, and entertained at this banquet as those of his own household: but now he accepts of the Gentiles also, 
But now the Gentiles are partakers thereof with them.  and sheds forth his graces upon all nations. There is here then a close opposition when he saith to all people, for formerly he was known but to one nation.  
The feast of fat things is to be understood of fat beasts. Some translate the word Shemanim, lees, or dregs, but very improperly: for by this word he means old wines, which we commonly call old store, which are better than ordinary, but specially in the East, where they bear their age best. He calls the liquors wherein no lees appear, neat and fined wines. To be short, it appears sufficiently that neither jews nor Gentiles are threatened in this place, but that both of them rather are invited to a goodly banquet. This may the better be understood by the words of Christ himself, where he compares the kingdom of heaven to a Marriage feast which the King prepared for his son, 
Math. 22.2.  unto which all were indifferently called, because they which were bidden before would not come. For mine own part, I make no question but Isaiah speaks here of the preaching of the Gospel. Therefore in as much as the doctrine thereof came from the mountain of Zion, he saith, that all nations shall come to feast there: for when God offered the heavenly food wherewith men's souls are fed, unto all the world; it was as if he had erected a table for all comers.  
The Lord now daily inviteth us to fill and enrich our souls with all good things: and to that end he raiseth up faithful teachers, by whose ministry he prepares his dainties for us, and withal gives force and power to his word, that we might be replenished and satisfied. As touching the word Mountain, albeit God's messengers come not from Mount Zion to give us food, yet by this word we are to understand the Church, out of which none can partake of these benefits; for such dainties are not to be found in the streets nor high ways; this table is not spread every where, neither doth every place afford us this banquet. The Church is the place then where we must come to keep this feast. Now the Prophet notes this mountain especially, in regard God was there worshipped, & no where else: yea both these revelations, as also the Gospel came from thence. Whereas he saith this banquet shall be sumptuous and royally furnished, it appertains to the praise of the doctrine of the Gospel; for it is a spiritual food to nourish and refresh our souls, yea, so wholesome and excellent, that we need seek no further.   
Vers. 7. And he will destroy in this mountain the covering that covereth all people, and the vail that is spread over all nations. 
THe interpreters also vary upon this place, for some by the word covering understand the shame wherewith the faithful are so covered in this world, that the glory of God seems not to shine in them: as if he should say, Albeit the faithful be overwhelmed with many disgraces, yet the Lord will deliver them from them all, and make their estate glorious. I let pass other expositions: but the true meaning as I think is, that the Lord here promiseth to take away that vail which held them in ignorance and blindness. These obscurities than were scattered and driven away by the light of the Gospel. 
The light of the Gospel scatters the darkness of ignorance.  Now he saith that this shall be done in the mountain of Zion, whence the light of the word in very deed shined throughout the world, as we have seen heretofore. 
Chap. 2.3.   
This text than must be referred to the kingdom of Christ: 
Mal. 4.2. Christ the Sun of righteousness.  for the light shined not upon all men till Christ the sun of righteousness arose, who took away all veils, coverings and wrappings. Here we have then another commendation or praise of the Gospel, to wit, that all darkness shall be dispersed by the light thereof, yea and all veils of error shall be taken from our eyes. Whence it follows that we are enwrapped and blinded with darkness of ignorance till we be enlightened with the doctrine of the Gospel, 
We remain in darkness and in the shadow of death till the light of the Gospel shines upon us.  which only is of force to give both light and life, and perfectly to frame us new. This place also confirms the calling of us Gentiles: for the jews are not only bidden to this banquet, but all nations, who before were overwhelmed as it were in all manner of errors and superstitions.   
Vers. 8. He will destroy death for ever: and the Lord will wipe away the tears from all faces, and the rebuke of his people will he take away out of the earth: for the Lord hath spoken it. 
THe Prophet goes on still with the matter in hand, for in sum, he promiseth that there shall be perfect felicity under the kingdom of Christ. And the better to express it, he useth many figures very fitting and agreeable for his present purpose. 
Wherein true happiness consists.  True felicity stands not in earthly nor transitory things, but in that which can not be taken from us by death: for in the chiefest delights the pleasure thereof is much diminished, because they can not last always. He joins two things together than which make happiness full and complete: first, that a man may live ever (for it is a miserable thing for them to die which otherwise were once happy for a time) secondly, that this life be joined with joy, for without that death seems better than a life full of trouble & calamities. Further he adds, that all rebuke being taken away, this life shall be glorious: for otherwise the woeful oppression of the people which they endured might have seemed to contradict this prophesy. Quest. But some may ask to what time these promises should be referred: for whilst we are in this world we must fight against many assaults, and that without any intermission: so as we are not destinate to die once only, but every day. To which purpose S. Paul complains, that he and the chief pillars of the Church in his time were gazing-stocks unto all the world sustaining all sorts of reproaches, being esteemed no better than the offscouring and refuse of the same. In what time, or when are these things fulfilled then? Ans. No doubt they are to be referred to the whole Kingdom of Christ: 
These and the like promises must be applied not only to the beginnings, but to the whole progress of Christ's kingdom. Luk. 21.28. Rom. 8.23. Acts 3.21. Eph. 4.10. Psa. 126.5.  and I do expressly say to his whole Kingdom, because we must not only consider the beginnings of it, but also the end and full accomplishment thereof. So that we are to stretch these promises unto the second coming of Christ; which for this cause is called the day of redemption; and of restoration; in regard that those things which as now seem confused, shall then be restored to full perfection, and shall put on a new form.  
I grant that it appertained also to the deliverance from Babylon; but in as much as that was but the beginning and entrance into this, it is certain that this promise must be prolonged till the last day. Let us bend all our senses and hopes unto that then, and we may be well assured that the Lord in the end will perfect all things in us, after we have finished our course. Be it that we now sow in tears, we shall then doubtless reap with joy and gladness. Let us not fear the scorns nor threats of the mighty ones; for God useth this as a means by which in the end he will bring us unto eternal glory. 
As we have tasted the beginnings of this happiness, so must our hope hold ou till we see the accomplishment thereof in the last day.  And seeing we have here already tasted the beginnings of this felicity and happiness, as soon as God adopteth us, and that we begin to bear the image of Christ; let us with constancy and patience wait the accomplishment thereof till the last day.  
But in regard the matter might seem incredible after so many horrible calamities, Isaiah tells them that this proceeded not from man, but from God. For after the Temple was razed to the ground, jerusalem destroyed, the service of God abolished, and the small remnant of the people that remained were oppressed under tyranny; who would ever have believed that these things could have been restored to their first perfection? He prevents this incredulity therefore, unto which men are overmuch inclined, and confirms, yea and seals up these promises with this conclusion; Know ye for certain, that the Lord is the author of this my message: 
The word of the Lord a solid foundation for our faith to rest upon.  in him therefore repose all your thoughts, & not upon me: rest your faith on him, who never was, nor never will be found false of his word: Tit. 1.2.   
Vers. 9 And in that day shall men say; Lo, this is our God: we have waited for him, and he will save us: This is the Lord, we have waited for him: we will rejoice and be glad in his salvation. 
ANd they shall say.] The verb is indefinite, and should be translated, He shall say: but because he speaks of that which All, and not one or two, should say: I had rather turn it, Men shall say. This is a very good conclusion, seeing thereby they show that these benefits of God are not stinted nor scanted to a few; but that men both receive and feel them by effect. His meaning is then, that God prepares not this banquet (mentioned vers. 6.) in vain; in regard men are satisfied therewith, and rejoice with an eternal joy. For this gladsome voice which he foretells should be public, is a real sign and testimony) as you would say) of God's grace. This place ought to be diligently observed of us; for the Prophet therein shows, that there shall be such a manifestation, that it shall retain men's minds in the word of God, so as they shall wholly rest in it, without any doubting at all.  
But if these things appertain to Christ's Kingdom, as they do indeed, we receive great fruit thereby. What? Christians have now that certain truth, in which they may boldly rest; unless they forget themselves, and reject the grace of God. For it is manifested unto all, & hath taken from them all occasion of doubting; so as they may safely boast, that they truly know what his will is: yea, we may say, and that truly, as jesus Christ said to the woman of Samaria, We worship that which we know: john 4.22. Therefore, in as much as we are assured by the Gospel, 
What use we are to make of this certainty of truth, now revealed unto us in the Gospel.  of that grace which is offered us in jesus Christ, we wander not any more in uncertain conjectures, as many do, but we embrace God and his pure service; so as we boldly bid adieu to all human inventions.  
The opposition also is to be noted between the little and obscure knowledge which the Fathers had under the Law, and that fullness of knowledge which shineth now in the Gospel: for albeit God vouchsafed the people of old, the light of his heavenly truth; yet it did appear more familiarly by Christ, as it is said in the first of S. john, vers. 14.18. The Prophet therefore now extols and sets forth that assured confidence which the only Son of God revealing his Father, hath brought unto us at his coming. Besides, as in this behalf we have a much greater prerogative than the ancient people had, in regard that the reconciliation made by Christ, sets the Lord more at one with us: so God cannot be otherwise known but in Christ, 
God cannot be known but in Christ  who is his lively image, and the engraven form of his substance: Heb. 1.3. He that knows not the Son, 
joh. 14 7.  the same knows not the Father. Howsoever the Turks, jews, and other infidels boast, 
Turks and Iewes not acknowledging God in Christ, worship their own imaginations in stead of God.  that they worship God the Creator of heaven and earth; yet in so doing, they worship nought but the device of their own brain. And albeit they be obstinate, yet they follow nothing but uncertain and false opinions, in stead of the truth: they grope in darkness, and worship their own imaginations in stead of God. In a word, 
All religions out of Christ detestable.  all religion out of Christ is false and deceitful; all services are detestable, & ought boldly to be condemned.  
But it is not without cause that the Prophet useth these two words, Behold, this is, etc. For therein he testifies, that God is surely present, and a little after, in mentioning faith, 
Note also, that the Prophet doubles his speech, This is our God, This is the Lord.  and assurance, he sets forth the constancy of those who worship God in Christ. It is certain that we can not comprehend the Lord in his Majesty, for he dwells in light which no man can attain unto, the which would certainly overwhelm us, if we should presume to aspire thereunto. And therefore he applies himself to our weakness, communicating himself unto us in jesus Christ, by whom he makes us partakers of his wisdom, righteousness, and all other his benefits.  
This is also an excellent point, for in calling Christ the God of the faithful, he gives him the title of The eternal: whence we gather, that the true eternity of God is comprehended in his person. Moreover, seeing Christ is thus manifested by the Gospel, it reproves the wicked unthankfulness of those who being discontented with this perfect manifestation of him, have dared to add vain speculations of their own, as we may see in the Papacy.  
We have waited for him.] Now he expresseth that constancy and perseverance which those should have that have once embraced God in Christ: for this was not to be a temporary knowledge, but such, as wherein we must steadfastly persevere unto the end. Now Isaiah speaks in the person of the ancient Church which then had her proper seat only among the jews. And therefore contemning all other gods which were worshipped in other places, he confidently affirms that he only which was manifested unto Abraham, 
Gen. 15.1. Exod. 20.  and published in the Law by the ministry of Moses, is the true God: for other nations which were plunged in darkness and ignorance waited not for him: in regard that this waiting proceeds from faith, which is accompanied with patience; and faith is never separate from the word. He admonisheth the faithful then that their salvation hangs upon expectation and hope, because the promises of God were somewhat deferred till Christ's coming. Furthermore we have also to consider what the condition of these times were, for it seemed that God's promise was either disannulled; or that he had rejected the posterity of Abraham. Truly, howsoever they beheld the promise a far off, yet God did in no sort reveal himself unto them at that time: it was needful therefore that they should be endued with a wonderful patience, to sustain so heavy afflictions and temptations. This is the cause why he commands them to wait patiently for the coming of Christ, for than they should perfectly feel how near the Lord is to them that serve him.  
Now this very doctrine ought to quiet and calm our troubled spirits at this day, to the end we may wait for the Lord with a sure and invincible hope; although our salvation be yet hidden, and that we say of him when he seems to be far off, Behold him. Let us learn also in the midst of the greatest confusions, to discern him by this mark, This is the Lord. For the words thēselu●s, although he speaks in the time past, to wit, We have rejoiced, and are glad, yet the words import a continual act: and a little before he spoke in the time to come, He will save us. The sum is, that Christ will never disappoint those that are his, of their hope, provided that they call upon him with calm and quiet affections. 
Christ never disappoints his of their hope, if with calm affections they call upon him.    
Vers. 10. For in this mountain shall the hand of the Lord rest, and Moab shall be threshed under him, even as straw is threshed in 
* Or, in the dunghill.  Madmenah. 
I Doubt not but the Prophet's intent in the beginning of this verse is to comfort the jews: who wanting this, might have thought that God had utterly forsaken and cast them off. For whereas some expound it of the affliction which the Lord would bring upon the jews, I see no reason of it at all. But it is rather as if the Prophet should say, The Lord will always assist his Church. I know well that the hand of the Lord is also said to rest upon the reprobate, when without ceasing he continues to press them with his vengeance till he have utterly overthrown them: but hand in this place is rather taken for succour, then for corrections: for the verb, shall rest, signifies a perpetual watch and defence.  
Hence we gather a very profitable doctrine, to wit, 
A doctrine of singular fruit.  that albeit God do shed forth infinite store of his benefits over all the earth, so as the unbelievers themselves have their part of them, yet notwithstanding his hand helps not continually, 
God's continual help proper only to his Church.  neither doth it rest any where but upon his holy Mountain, that is to say, upon his Church where he is served and worshipped. We are also to observe, that jerusalem was brought under the rod before she felt these graces: 
The Prophets mingle consolations with denunciations.  for before he denounced the judgements of God against her; and now he adds a consolation thereunto.  
In the second part of the verse he redoubles this mercy of God as it were. Why? Because in correcting the enemies of his Church he testifies how dear and precious the salvation thereof is unto him. The jews had scarcely any greater enemies unto them then the Moabites, as may be seen throughout the books of the Prophets; notwithstanding there was some alliance between them. Now under the name of the Moabites he comprehends all the enemies of the Church, but specially those with whom they had any affinity, which commonly prove the worst of all. He shows then, that albeit for a time they played rex, and oppressed the Church by tyranny, yet themselves at last should be brought down. His purpose in this is to prevent the worst, lest the faithful should be discouraged in adversity, thinking their case miserable whilst the wicked every way triumphed over them: for the threshing whereof he here speaks, shall follow soon after. If we therefore at this day see the Church of God afflicted and troubled by those that in show have some acquaintance and league with us, yea such as take upon them the name and title of the Church, yet let us sustain and comfort our hearts by this promise.  
Whereas we have turned the Hebrew word Madmena, a Dunghill; some take it to be the name of a City; whereof jeremiah makes mention, Chap. 48.2. But what if we say, that the Prophet alludes to this City, which stood (as it is very likely, in a fat and fertile soil, and that he thus gauls and presseth the Moabites the more? as if he should say; Even as straw is threshed in their fields, so the Lord will thrash the Moabites. I reject not the other interpretations; yet I see no inconvenience if we say, that he had respect to the fruitfulness of the land in which this City stood. And in reading it so, I have not feared to follow the common consent.   
Vers. 11. And he shall stretch out his hand in the midst of them, (as he that swimmeth stretcheth them out to swim) and with the strength of his hands shall he bring down their pride. 
NOw the Prophet both expounds and confirms the former sentence; yet it is by way of another similitude: whereby he gives them to understand, that the Lord will stretch out his hand into the very midst of Moabs' Country, and will not lightly touch some corners or out places thereof. Some expound this similitude thus; Even as men stretch forth their arms in swimming, so the Lord will chastise the Moabites on this side and on that.  
Others think he speaks of inflicting manifold punishments upon them: as if he should say; The Lord will not correct the Moabites once only, but will be revenged on them the second, yea the third time, for the cruelty which they exercised upon his children. But we may expound this similitude another way; They that swim we know use not to cast themselves in violently, but they go gently to work, and spread out their arms very softly; and yet in the mean while, they cut and pass thorough the water: So the Lord will not often use his greatest forces to confound the wicked, but will easily, without weapons or great tumults, bring them to destruction, how valiant or well furnished soever they seemed to be. This exposition of the similitude pleaseth me best, because it doth in nothing deprave the former sense, & gives us to understand, that God oftentimes brings the wicked to nothing by his power, although he do not ever and anon thunder from heaven in the sight of all the world. Whereas he saith, he will do this in the midst of it; he shows that there is no corner so close, into which this vengeance of God shall not pierce.   
Vers. 12. The defence also of the height of thy walls shall he bring down and lay low, and cast them to the ground, even to the dust. 
NOw he directs his speech against the Country of Moab. Moab was well fortified and swelled with pride, in regard of their walls and bulwarks: therefore he saith, that the high towers, and other strong and impregnable places should serve them to no purpose. They of old used another kind of fortification than we do now at this day, as is well known. It is not without cause that he here useth three words for the better expressing of his own meaning; to wit, I will bring down, lay low, and cast to the ground: for it was needful that this pride of the Moabites wherewith they were puffed up, should be beaten down, because they were become intolerable; as we have seen in the 15. Chapter, vers. 6. The Prophet than derides them: as if he should say; Oh, it seems the Lord cannot bring down this height of yours, in which you so much glory. The particle, To the dust, is as much as if he had said; He will not only race to the ground, but will bring it to dust, that there shall not remain so much as any mention of the old ruins. This place contains in it therefore an excellent and very apt consolation: 
A consolation.  for our enemies at this day are so bold, that they despise not men alone, but even God himself: they are so proud, and so puffed up in regard of their power, that they think themselves invincible. But it is our parts to oppose this sentence of the Prophet against them and all their forces and munitions; to wit, the Lord will easily bring all these things to nought. 
Let Patience have her perfect work.  In the mean while, we must patiently bear the hurt that comes unto us by reason of their power and strength, until the certain and prefixed time of their ruin approacheth.    

THE XXVI. CHAPTER.  
Vers. 1. In that day shall this song be sung in the land of judah: We have a strong City, salvation shall God set for the walls and bulwarks. 
THe Prophet gins again in this place to show, that God will hold the people in his protection, after their return out of captivity, and that jerusalem shall be insafetie under his custody, no less then if it were compassed about with fortresses, tamparts, ditches, & double walls; so as the enemies should enter no ways to hurt it. But the time is to be noted when this song was published. The Prophet had foretold what calamities should fall upon the Church, which as yet were nothing near, but came to pass after his death. Doubtless the people might have despaired in their captivity, if these promises had not upheld them. To the end the jews than might have some assurance of their deliverance, and in the midst of death might espy life approaching: the Prophet composed this song before the troubles happened: why? that they might learn betimes to bear their miseries patiently, and to hope for better things. For it was not penned only (as I think) for a thanksgiving which the jews should sing after their deliverance; but also that in their captivity itself, they might confirm their hearts with confidence of future comfort, and might teach their children to hope for it, leaving these promises as it were from hand to hand, to their posterity, although for the present they seemed but dead men.  
We have told you in the 5. Chapter, why the Prophet composed these and the like songs in verse; to wit, that every one might the better remember them by daily recording of them. Although they wept then in Babylon, and were almost overwhelmed with sorrow, as these words show, How shall we sing the Lords song in a strange land? 
Psal. 137.4.  yet they were to hope, that after their return into judea, they should give thanks to the Lord, and sing forth his praises. The Prophet therefore shows them their deliverance a far off, that they might cheerfully wait for it.  
A strong City.] By these words the Prophet promiseth an ample and full restoration of jerusalem, and of the people. How so? God will not only redeem the captives, and gather together the dispersed, but he will also keep them safe and sound, after he hath brought them home. But the faithful notwithstanding forthwith saw the destruction both of the City and Temple: 
2. Kin. 25.9. 2. Chr. 36.19. Chap. 22.  and being come home, they could perceive nothing but those fearful ruins which Isaiah had foretold. It was needful then that they should behold this restoration of jerusalem by the eye of faith, as from an high beacon or turret.  
Now after these things, the Prophet shows what the strength of this City shall be; namely, The protection of God shall be in stead of walls, towers, ditches, and forts: as if he should say; Let other Cities trust in their defences; God only shall be the best defence that we can imagine. I reject not their advice who say we should read; He hath set walls and bulwarks for salvation: but in regard the Prophet's words being simply understood, contain in them a more ample and stable doctrine, what need is there to wrest in a constrained exposition, when the true and natural sense runs very well; to wit, that God's protection is more sufficient than all defences? according as it is said, Psal. 63. Thy goodness, Lord, is better than life: for as David there confesseth, that he rests in greater seuritie under the shadow of God's wings, then if he were furnished with all the succours the world could afford him: so in like manner Isaiah saith in this place, that there shall be just occasion of security, when God shall undertake the safeguard of his people.  
Now in as much as this promise extends itself to the whole course of our redemption, we must here observe also, that he is at this day the protector of his Church: and that his defence therefore who keeps it, is stronger than if it were compassed about with human helps. 
God's sole protection of his Church, stronger than all human helps.  If we therefore mean to rest safely, let us dwell in the Church. And albeit we be destituted of outward munitions, yet let us content ourselves with the Lord and his undoubted salvation, which is far more excellent than all worldly fortresses.   
Vers. 2. Open ye the gates, that the righteous nation that keepeth the truth, may enter in. 
NO doubt but many despised this song when Isaiah first published it: for in his time jerusalem was full of bad companions, and the number of the godly were very few. But after the Prophet's death, they were chastised for their impiety; for than they had some inkling that the Prophet had not foretold these things in vain. For whilst the wicked are in prosperity, they fear nothing, and bear themselves in hand, that they cannot be tamed. And thus the jews thought they could never be driven out of judea, nor led captives: nay, they imagined they should dwell there ever. It was needful therefore that all occasion of swelling pride should be taken away from them: hereunto tend the Prophet's words, when he saith, that the inhabitants of the new City shall be unlike the first: for they shall be faithful and just.  
Moreover, this promise might have seemed ridiculous; because those which were banished and led into captivity, had no matter at all to rejoice of. Therefore after the destruction of the Temple and the City, and the overthrow of all estates, they might object, where are those gates which he commands us to open? or where are those people that should enter in at them? And yet notwithstanding, 
God is always as good as his word, howsoever our passions boil within us. What course we are to take when the Church is in a confused state. Chap. 25.1.  we see these things came to pass; neither was there any thing foretold, which the Lord did not perform and accomplish. We ought therefore to set these ancient histories before our eyes, to arm ourselves with the examples contained in them, and in the midst of this confused estate in which we now see the Church to be, to hope notwithstanding that the Lord will restore it.  
When the Prophet mentions the just nation that keeps the truth; he not only shows (as I have said heretofore) who they are to whom this promise appertains; but therewithal, the fruit of that should come by this chastisement: for the Church being once purged from her filthinesses, her righteousness and holiness should shine so much the more right. For when the Prophet wrote this song, the wicked reigned, and the good were very thin sown, and those also were mingled amongst the multitude, as the wheat in the chaff. It was needful therefore that this great troup, who had neither religion nor any fear of God should be cut off: to the end the Lord might gather in the remnant of his Church. See now how the Lord recompensed this ruin of jerusalem. For whereas her citizens were before defiled with impiety, now they were consecrated anew unto God; else it had been to little purpose for them to have recovered a flourishing outward estate, if newness of life, piety and uprightness had not also flourished amongst them. Now as the Prophet in these words sets forth the grace of God, so he also exhorts these redeemed people therewithal to give themselves to integrity of life. In a word, he testifies that these promises shall stand hypocrites in no stead, for the gates shall not be set open for them, but only for the just and holy.  
I grant the Church hath always been like the corne-floore, 
The Church hath always been like the corn floor. Math. 3.12.  wherein there is chaff mingled amongst the good corn, or rather the wheat is covered with chaff: yet it is not to be doubted but the Church was purged in better measure than it was before, when the jews returned home out of captivity. For it could not be but those which came back again were led with a good and zealous affection in regard the journey was long and tedious, as also, that they were subject to many inconveniences and dangers in the way: In the mean while many of their nation chose rather to continue in bondage then to go home, thinking their estate who remained in Babylon much more quiet and peaceable than theirs who returned into judea. It must needs be some seed of godliness then which forced them to come and take the enjoying of those promises that were made to their fathers. But albeit the Church was then stained with many imperfections, yet this which the Prophet here affirms was true in part: for the most of the offscouring, which were mingled with them before, came not back again; and those that remained had somewhat profited under God's corrections.  
Some distinguish this sentence thus, The just nation before God, and the upright before men. But I take it more simply, to wit; After the Prophet hath mentioned the righteous nation, he by and by shows that this justice consists in the integrity of that heart which is without fraud or guile: for nothing is more contrary to justice then hypocrisy. Now albeit the man can not be found who hath so well profited as to keep justice in every respect perfectly, yet we may say that God's children, who aspire unto this uprightness with their whole hearts, are notwithstanding keepers of it. 
They that aspire to uprightness of heart are keepers of justice.  Unless any had rather understand it thus, that true justice is here set forth under one of the parts by the figure Synecdoche, to wit, when men walk simply and plainly one with another, having first of all abandoned all naughty▪ and wicked practices.  
Object. But if any upon this place should go about to 'stablish the doctrine of merits, Ans. we shall easily answer them: for the Prophet speaks not here of the cause of salvation, neither yet what men are by nature, but what God makes them to be by grace, and what Citizens he meant to have in his Church; for of wolves he can make lambs, as we have seen in the 11. Chapter. But whilst we live in this world, we are always far off from that perfection which God requires, and therefore we ought daily to aim still unto it: but the Lord esteems us only according to that good work which he hath begun in us, 
The Lord accounts of us according to that which himself hath wrought in us.  and accounts us just after he hath once brought us into the paths of justice. For when he hath begun to correct and change our hypocrisy, he doth therewithal call us faithful and upright.   
Vers. 3. 
* Or, It is an assured thought: thou wilt keep peace, peace I say, for they trusted in thee.  By an assured purpose thou wilt preserve perfect peace, because they trusted in thee. 
BEcause the Hebrew word jeiser signifies a thing made, created, or a thought, some translate thus, Thou wilt keep peace with an assured foundation: as if the Prophet meant, that those who continue constant in the tempests of this world, because they rest upon God, shall always continue in safety. Others turn it, Thou wilt keep peace by an assured purpose, which comes almost to the same sense, to wit, that those who have fixed their hearts upon God alone shall be happy and blessed at the last. For God promiseth not to be the protector of his Saints further than they quietly rest upon his good pleasure, without wavering. But because the Prophet in one word saith, It is a stable or steadfast decree, let the readers consider, if this be not more fitly applied unto God: so as the sense will be, The peace of the Church is built upon the eternal and immutable counsel of God. For the very principal point is, that the faithful stay themselves upon this heavenly decree, lest they should be shaken by so many changes as daily fall out in the world.  
It is sure that we ought always to hope steadfastly in God, to the end we may evermore feel his faithfulness in keeping us: it is requisite also that the faithful be never turned aside for any doubtful or perplexed accident, but aught to stick close to God only: notwithstanding the fittest sense, and that which agrees best with the Prophet's words is, that God hath purposed by an assured and immutable decree that all those which hope in him shall enjoy everlasting peace. For if this steadfast purpose should be taken for the settled constancy of the faithful, it were in vain for the Prophet to add that reason to his speech which followeth, for they trusted in thee. Again, both kinds of speech would be improper, to say that a continual peace should be forethought of in the conceit. But this agrees very well, that God will never deceive us of our hope when we trust in him: Why? Because he hath decreed to keep us for ever. Wence it follows, that seeing the Church depends not upon the brittle estate of the world, it is not therefore shaken nor tossed up and down by the sundry changes which fall out every day; but is stayed upon a rock firm and immovable: to wit, the constant decree of God; so as it can never be moved.  
And thus, as I take it, here is a close opposition between the settled purpose of God, and our unsettled and wavering thoughts: 
A close opposition between God's settled purpose, and our wavering thoughts  for it happens ever and anon, that any new assault drives our thoughts hither and thither; yea there is not the least change which brings not his doubtings with it. It is good therefore we should hold this principle; to wit, that we do amiss to measure Gods immutable counsel by our tottering devices: for it is said, as we shall see Chap. 55. That as far as the heavens are higher than the earth, so much higher are my thoughts from yours, O ye house of Israel, saith the Lord. First then, let us hold this for certain, that our salvation is not subject to change; because the counsel of God remaineth sure. 
Our salvation not subject to change, because the counsel of God remains sure.  Therefore it is the Prophet repeats it, Thou wilt keep peace, peace I say: thereby showing, that it shall continue and last for ever. Now by the word peace, he not only means peace of conscience, 
By peace, is meant both inward and outward felicity.  but all kind of felicity: as if he should say; Gods grace alone shall suffice to maintain you in all happiness and prosperity.   
Vers. 4. Trust in the Lord for ever: for in the Lord God is strength for evermore. 
SOme read the second member of the verse; Hope in the strong God, Lord of the worlds: but in regard the word Tsur, is not always put for an epithet, but signifies Strength, I reject that exposition, because it is constrained; neither suits it to the matter in hand, as we shall see anon. There is also as little steadfastness in their curiosity, who from hence would prove the Divinity of Christ: as if the Prophet should say; The Lord jehovah is in the Lord jah. For Isaiah hath put the name of God twice, only to amplify his power. He therefore exhorts the people to repose themselves upon God: first than he laid down doctrine; and in this verse he comes to exhortation. 
Doctrine laid down in the 3. vers. in this he comes to exhortation. Doctrine & exhortation must go together.  For it were in vain to tell us our peace is in the hand of God, and that he will faithfully keep it, unless after such instructions & doctrines, we were stirred up and provoked to have our parts therein by exhortations.  
Now he not only wils us to hope, but to persevere in it: this sentence therefore belongs properly to the faithful, who have already learned what it is to hope in God. And yet they have need to be daily confirmed, because they are weak, and ready oftentimes to slip, according to the sundry occasions of distrust with which they have to fight.  
He commands us not barely to trust in the Lord then, but that we persevere constantly in hope and assurance for ever. The reason which he adds likewise is to be noted; to wit, that as God's power, 
We must not only trust, but it must continue for ever. Our faith ought to answer God's power.  which is the object of faith, endures for ever; so our faith should still look to this perpetuity. For when the Prophet speaks of the power and strength of God, he means not any idle power, but such as is effectual and operative: showing and manifesting itself really in us, following and bringing to a good end that which it hath begun. 
We must always fix the eyes of our faith upon God's nature.  And yet this doctrine hath a further scope; to wit, it teacheth us at all times to consider the nature of God. For as soon as we do but turn our eyes in the least measure aside, we can see nothing but that which is earthly and vanishing: and must we not then be forthwith out of heart? Faith therefore aught to surmount the world with continual increases: why? because the truth, justice, and goodness of God is not temporal and vanishing, but God always continues like himself.   

Vers. 5. For he will bring down them that dwell on high: the high City will he abase; even unto the ground will he cast it down, and bring it unto dust.  
6. The foot shall tread it down, even the feet of the poor, and the steps of the needy.  
NOw he more fully shows what this power of God is, whereof he spoke; to wit, even that whereof we shall have experience, and that for our good. These two sentences than depend one upon another thus; to wit, That the proud are cast down by the power of God, who stablisheth the humble and those that are despised, in their stead. For whereas in the first place he teacheth that the proud shall be brought down: 
Vers. 5.  it would not suffice for giving a full and perfect consolation, unless he had also added, 
Vers. 6.  that the poor and humble should be exalted to have the dominion over them. This we know by experience, that God is wont to work powerfully for our salvation; and this gives us matter and occasion of good hope.  
By the high places, he means all manner of munitions & defences, (for in old time they were wont to build Cities in high places) as also their glory and riches. His meaning is then, that there shall be no fortress so strong, which shall let God to abase and bring down the wicked. Towers and Castles are not displeasing unto God in themselves; but because it often falls out, that the strong and mighty brag and glory in them: therefore this dwelling on high, is often taken for pride itself. Now it is not to be doubted but he speaks here of the wicked, who with their forces, wealth, and treasures, think themselves able to make their party good against God. 
Chap. 13.1.  He also comforts the jews (as we have said) in regard they might be terrified and despair in themselves, by seeing Babylon's power to be invincible, unless God had upheld them by this particular promise. As if he should have said; You need not fear either the greatness or power of the Babylonians: why? for it shall easily be brought down, and shall not be able to resist the power of the most high.   
Vers. 7. 
* Or, uprightnesses are the path of the just.  The way of the just is righteousness: thou wilt make equal the righteous path of the just. 
HE praiseth not the justice of the faithful here, as some have falsely imagined: but only teacheth that God by his singular blessing will give them an happy and prosperous success throughout the whole course of their lives. But because in the beginning of the verse he had said only in a word, That the way of the just is plain and equal: in the second part he expounds himself more clearly; attributing it unto the grace of God that they persevere thus in their good course unto the end, even as it were thorough a smooth and plain field. For in the verb, to make equal, there is a similitude, namely, that God will poise as with just and equal weights and balance those things which in themselves were very unequal.  
There is some ambiguity in the Hebrew word jashar, because it may be attributed as well to God, as to the way. Some therefore translate, Thou which art just wilt make the way of the righteous equal: and God is thus called in other places. 
Deut. 32.4. Psal. 25.8.9.  The allusion also would be very fitting to say, that the uprightnesses of which he speaks proceed from God, in regard that he only is upright or just: notwithstanding the other reading seems less constrained.  
In sum, the Prophet promiseth that God will have care of the just, and that in such wise, as he will lead them by the hand. For we often think that all things run confusedly together here below whilst the ungodly are at their ease, and the good in the mean time are oppressed. Yea and albeit the holy Scripture teacheth, and so often confirms it unto us that God hath care of his Church, yet notwithstanding it is an hard matter to keep our thoughts steady, but we by and by waver when we see all things which the wicked take in hand to prosper. And yet it is most certain that God by his balance poiseth the ways of the just how uneven or ragged soever the same seem to be: yea, he hath given his Angels charge to keep those that are his, that they should not stumble or hurt their foot against a stone, Psal. 91.11. otherwise there is not the least offence which would not easily overthrow them and make them quail: much less should they be able to pass thorough so many briers and thorns; such crooked byways; dangerous gulfs, and straight passages, unless the Lord should draw them out, and in the end deliver them.  
Let us therefore learn to commend our safety into the hands of God, and to follow him for our guide: and in thus doing we shall be well directed; yea we shall always escape, although we were environed on every side with ambushes, the cunning devices and the innumerable dangerous plots either of Satan, or the wicked which are his instruments. And have not we sufficient proof of that which the Prophet here saith? Are not our ways made plain and smooth in the midst of the deepest gulfs, so as our course can not be stopped nor slacked by any hindrances whatsoever? Truly experience itself teacheth, 
Our help stands only in the name of God.  that if we were not conducted and governed by God's hand, it were but in vain for us to attempt to walk thorough such unknown passages: for alas such is our weakness, that we would stumble at the least stone we should meet withal in the way. Satan and the wicked on the other side would not only entangle and entrap us in many of their nets; neither would they think it sufficient to cast some small stumbling-blocks in our way: but one while they would drive us upon the rocks, another while into bottomless depths of miseries, out of which the whole world with all the power it hath could by no means escape.  
Let us acknowledge then how necessary it is for us to look for our direction from heaven: yea, let us confess with jeremiah, O Lord, I know that the way of man is not in himself: and that it is not in man to walk, nor direct his own steps, jere. 10.23. Let us not be puffed up then with vain confidences as if we had the events of things at our beck. Neither let us boast that we will do this or that, 
jam. 4.13. Prou. 16.1.  like those rash heads who think themselves able to accomplish all their lusts: for if we have not so much power as to move our tongues to give an answer; much less can we of ourselves bring greater enterprises to pass. It is in vain for men then to purpose, determine, and to dispose of their ways, unless God guide them by his hand.  
But this his hand he reacheth forth to the just, and of them he hath a special care. 
To whom God reacheth his directing hand.  For if so be the providence of God extends itself generally over all creatures; and that he provides for the necessities of the young Ravens, Sparrows, and the least worm that creeps upon the ground: much more hath he a fatherly care of the faithful to deliver them out of the dangers and straits into which they are plunged.   
Vers. 8. Also we O Lord have waited for thee in the way of thy judgements: the desire of our soul is to thy name, and to the remembrance of thee. 
THis verse contains a most excellent doctrine, without which the former things might seem to have been spoken in vain: for the Prophet having said that God will be our leader all our lives long, so as we shall never err nor stumble; and yet in the mean while we see ourselves brought into so many extremities, that in our judgements all these promises are merely vain: when (I say) he thus exerciseth our patience, it stands us upon to wrestle manfully, and yet to hope in him notwithstanding. Of this the Prophet here gives us warning, namely, that although we always see not this smooth and goodly plain; and that the way is not made so even under our feet but that we must press thorough many straits, yet must we still give place unto hope and patience. 
Though Gods promised assistance comes not when we would, yet must we still give way unto hope and patience.   
By the way of the judgements, he means adversities: for so this word is often taken in the Scriptures. This is the mark then whereby true Christians are discerned from the false: 
A note to discern true Christians from hypocrites.  for whilst hypocrites enjoy all things at their desire, they bless God, and highly extol him; but in adversity, they murmur and blaspheme him; thereby plainly showing, that they never trusted in him at all; and therefore they serve God no longer than he serves their turns in all things. Contrariwise, when the faithful are exercised under divers crosses and calamities, they are provoked thereby to draw near unto God, and to trust in his help. The particle Also, therefore hath great weight in it; for it is as much as if the Prophet had said, The faithful serve God cheerfully, not only when he useth them gently, but even then also, when he deals roughly with them: neither faint they utterly, because they are sustained by hope. Wherein consists the true trial of sound godliness then? Truly in this, that we trust in God, not only when he fills us abundantly with his benefits, 
A trial of a sound heart.  but then also when he withdraws the light of his countenance; yea, when he afflicts us, and shows us nothing but the signs of his wrath and heavy displeasure.  
Let us learn therefore to apply this doctrine to our use, as often as the calamities of this present life do press us: and let us not cease to hope in him, although all things seem utterly desperate. If he should kill me (saith job) yet would I trust in him: job 13.17. And David protests, that he will not fear, though he should walk thorough the valley of the shadow of death. Why so? because he knew that God was with him: Psal. 23.4.  
In thy name.] In these words the Prophet meant to show from whence this magnanimity of mind in the faithful proceeds; which suffers them neither to faint nor to fall under the greatest assaults: surely it is in respect that being loosed from those profane desires, wherein the wicked are entangled, they even in their greatest distresses wherewith they are compassed about, have freedom and liberty of spirit to send forth their groans and cries boldly into the presence of God. Naturally I confess our desires are disordered, and the cares of this life do as it were glue us to the earth; our thoughts float up and down, or else are so besotted, that they cannot freely aspire unto God. The essence of God in like manner is hidden from us, whereby we wax the more slow and dull in seeking of him. For these respects therefore the Prophet brings us back from this hidden & incomprehensible essence of God, to his name. As if he should say; Content yourselves with that manifestation of him which you find in his word: for there he sets before us as much as is expedient; to wit, his justice, wisdom, and goodness; yea and his very self also.  
It is not without cause also that he adds this word remembrance: for thereby he shows, that the first apprehension or thought of God's name sufficeth not; but that we ought to meditate thereon continually; because without this help, all light of doctrine 
Meditation a special help to maintain  would by and by vanish. For the truth is, 
the light of true doctrine.  the right and sound knowledge of God must needs inflame our hearts with a desire after him: yea, more than that, it provokes us to an insatiable thirst after profiting, 
Knowledge & meditation must go together.  even as oft as we remember him. The knowledge of God than goes before: and in the second place we ought to exercise ourselves much in the meditation of it: for it is not enough once to have had some little taste thereof, unless therewithal a love and desire after the same be increased by a continual meditation. Hence we may learn then, that the knowledge of God is no idle nor dead imagination.   
Vers. 9 With my soul have I desired thee in the night, and with my spirit within me will I seek thee in the morning: for seeing thy judgements are in the earth, the inhabitants of the world shall learn righteousness. 
SEe yet a more ample exposition of the former sentence: for before, speaking in the person of all the faithful, he said, that the desire of their souls was to the name of God: but now he brings in himself speaking; My soul hath desired thee, saith he. As if he should say; All the powers of my soul are busied in seeking of thee and thy name.  
The word Nephesh, is often taken for the vital spirit: but because the Prophet useth two sundry words here, I so distinguish them, 
How soul and spirit is taken here. The understanding and will, two principal parts of man's soul.  as that the soul shall signify the desire and the will; and the spirit, the intellective part. For we know that the understanding & will, are the two principal parts of man's soul: and God will have both of them; as good reason is he should. And hereunto appertains that Commandment, Thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy strength: Matth. 22.37. The Prophet teacheth then, that all the faculties of his soul were bend, and led him to seek and desire the Lord.  
Others take this word spirit, for the regenerate part: and thus by the soul, they understand the natural man; and by the spirit, the grace of God, which is supernatural. But this cannot stand: for the natural man never seeks unto God; yea, and we know by experience what strife we have in ourselves when we aspire unto God; as also with what great difficulty we wind ourselves out of this repugnancy. This interpretation than needs no long refutation, seeing it manifestly crosseth the very text of holy Scripture. Moreover, it sufficiently appears by many places, that these words, Spirit and Soul, import as much as understanding and heart.  
By night, the holy Ghost often means adversities; which are compared unto darkness: and obscurity. But in this place I expound it a little otherwise: 
In what sense the word night is taken in this place.  as if the Prophet should say; There is no time so unfitting and inconvenient, which I take not to call upon thee, and to seek unto thee. This exposition differs not much from the first, yet it is somewhat more general: for the night seems to be ordained for rest, in which all the desires and travels of men cease; 
Where is the practice of this duty become in these days? See Psal. 119.55. & 62.  so as there is little difference between sleep and death. But when it was time to take rest and to be quiet, than the Prophet saith, he awaked to seek GOD, so as no occasion could hinder him from it.  
The meaning whereof is not as if those which sleep can have any settled or stable thoughts: but sleep itself being a part of our course whilst we seek God, though we lie as in a trance without uttering any word, yet than we may be said to praise him by faith and hope. But the Prophet speaks not of sleep here properly, but rather by way of similitude, as it further appears plainly by the member following, where the morning is opposed to the night: and thus he notes out a continual course.  
In the next place we are to consider of the reason which he yields of his so doing when he saith, that the Inhabitants of the earth shall learn righteousness by the judgements of God: signifying thereby that men are instructed and taught to fear God by his rods wherewith he smites them. For in prosperity they forget him, 
Psal. 73.  so as their eyes stand out for fatness: they rejoice and keep a coil, and can not abide to be brought into any good order. The Lord therefore is feign to repress their pride, and to teach them how to bow under his hand. Lastly the Prophet here confesseth that himself & the rest of the faithful were prepared by the corrections of the Almighty to kiss the rod, and to submit themselves to his government; and to put themselves under his protection: for unless the Lord maintain his own right and authority over us with an outstretched arm, none of us all will willingly frame our minds aright to do him service.   
Vers. 10. Let mercy be showed to the wicked, yet he will not learn righteousness: in the land of uprightness he will do wickedly, and will not behold the Majesty of the Lord. 
THe Prophet opposeth this sentence to the former: for he had said that when the faithful are afflicted, or see others in the like case, that they cease not for all that to rest in the assurance of God's favour, and to hope constantly in his help. Now on the contrary he saith that the wicked can not be brought to love God, albeit he labour to draw and knit them unto him by all sorts of his benefits: nay rather they become the worse, although he show himself most gracious towards them. It may seem then at the first blush that this verse should be contrary to the former: for it was there said that the justice of God is known upon earth, even then whilst he himself shows that he is judge of the world, and executes vengeance upon the iniquities of men. 
The wicked are bettered neither by corrections nor benefits.  But here he saith, that the wicked can not be alured nor drawn by any means to serve God: and so far is it off that they are any thing the better for the stripes which they receive, that they wax worse and worse, and that whilst he jades than daily with his benefits: for it is out of controversy that all make not a right use of afflictions. 
Exod. 7.13.  What use I pray you made Pharaoh of the plagues wherewith God smote him? did not the blows which he felt make his heart the more hard?  
But howsoever he spoke generally of the inhabitants of the earth before, yet he only and properly meant Gods elect. I deny not but this benefit redounds sometime to hypocrites also, to wit, that they are now and then touched with the feeling of God's Majesty: yea and they are often restrained from breaking out even for fear of the whip. Notwithstanding because the Prophet here describes the fruits of true repentance, it must needs be that he should only mean the children of God when he speaks of the inhabitants of the earth.  
Now some read this verse by an interrogation thus, Shall the wicked obtain favour? or, Wherefore should the wicked obtain favour? As if the Prophet meant to say, that they were unworthy to taste of God's mercy. But for mine own part I rather think that the wicked will never be taught to do well, albeit God should allure them thereunto by pouring out all his benefits upon them. The Prophet therefore here restrains that which he said before in general terms. And when he saith that they do wickedly in the land of uprightness, he therein further amplifies the unworthiness of this ingratitude. It was enough and too much that they had already abused God's benefits, and made themselves more obstinate thereby: but they made their sin above measure sinful when they dealt thus wickedly in the land which God had hallowed. Now he speaks only of judea; albeit we may also apply it to other Countries wherein God is now worshipped: But at that time Isaiah could give this title to none other, because there was no knowledge of God but in judea. For this cause he calls judea the land of uprightness: and thus I interpret it, because the Prophet useth the word Necochoth, which is of the femenin gender, and can no way be referred to men.  
This land was adorned with this title in regard the law was in force there, and for that the people were the peculiar chosen of God: therefore the Prophet adds this to aggravate the people's unthankfulness, as hath been said. For their exposition is far wide from the natural sense, who extend it generally to all the world: because in what place soever we live God maintains us upon this condition, that we behave ourselves uprightly towards all. The Lord indeed hath now caused his kingdom to spread into all places; 
How far this land of uprightness may now be said to extend itself.  the land of uprightness therefore is wheresoever his name is called upon: and thus we deserve a double condemnation if we yield not testimonies of true thankfulness by giving ourselves to piety & good works when God provokes us thereunto by so many of his benefits.  
Where he adds, that the reprobates shall see the majesty of God; it is not to lessen the fault, but rather to augment and increase it: for it is a foolish and wicked ingratitude in men to be careless of God's glory, which plainly shines before their eyes. The wicked then are no way excusable: for although God proclaim his name divers ways; yet in this so clear a sunshine they see nothing. Questionless there want not evident signs at all times by which the Lord manifests both his glory and greatness: but their number is very small who take it to heart, as we have seen before, Chap. 5.19.  
The Lord not only sets forth his majesty and glory by his ordinary works in nature, but also by certain signs and worthy documents, wherein he fully instructs us as touching his justice, wisdom, and goodness. The wicked shut their eyes at it, and perceive it not, albeit they be very quick and sharp sighted in other matters. This frowardness and perversity the Prophet now reproves. Others think he threatens the reprobates here, as if they were unworthy to behold the works of God. Which although it be true, yet seeing this member is joined to the rest, the Prophet still reproves the sottishness of those, who are so far off from making benefit of the works of God, that rather they become the more senseless by them. For which cause it should not seem strange unto us at this day, if there be few which come to repentance, albeit God's justice manifests itself so diversly: for infidelity is always blind, when it should behold the works of God. 
Infidelity always blind when it should behold the works of God.    
Vers. 11. O Lord, they will not behold thine high hand: but they shall see it, and be confounded with the zeal of thy people; and the fire of thine enemies shall devour them. 
THis is an exposition of the former sentence: for he enters into no new discourse, but expounds that at large, which he had said before in few words. He said in the other verse, that the wicked would not behold the majesty of the Lord: now he shows that this magnificence of the Lord is the same which appears in his works. For the Prophet sends us not to the hidden majesty of God, which we cannot behold with our eyes; but brings us to his works, which he here represents by a figure, under this word hand. Well, he accuseth the wicked once again, showing that they have nothing to allege for their defence; neither can they cover themselves under any pretence of ignorance: for albeit they were stark blind, yet was the hand of God made manifest enough; so as nothing could hinder them from seeing of it, but their own gross unthankfulness, or rather wilful sottishness. For many have skill enough to plead ignorance, affirming that they perceive not these works: but he tells such, that God, hand is stretched forth; not only in such wise that it may be discerned of a small number, but also far and near.  
They shall see it and be confounded.] He makes it very apparent, that this beholding is not the same whereof he spoke before, when he said, that the wicked saw not the majesty of the Lord: for they saw it well enough, but they regarded it not. Notwithstanding, at the last they shall see it, although too late, and to their great disadvantage. For having a long time abused the patience of God, in showing themselves obstinate and rebellious, 
God may well suffer the wicked to take their swinge for a while, but in the end he pays them home. Heb. 12.17.  they shall be constrained in the end to take knowledge of his judgements. Thus albeit Cain, Esau, and the like (who repent their sins too late) fled from God's presence, yet in despite of their teeth they were made both to see and feel that he was their judge: Gen. 4.13. and 27.38.  
Thus he often draws some remorse as it were even from those that despise him, to the end he might cause his power to shine clearly: but such apprehensions bring them no profit at all. The Prophet then so threatens the wicked, whose blindness he hath rebuked, that he therewithal takes from them all pretext of ignorance; plainly telling them, that the time shall come, wherein they shall know with whom they have to do, and shall then well perceive that this majesty and high hand of God which they rejected & made light of, ought not in any sort to be contemned. For they overflow in all riot and dissolution with their eyes shut, they flout and mock, thinking God will never call them to judgement: yea, which more is, the miseries and afflictions of the faithful, are things wherein they take great delight. Thus they look upon us with disdain, as if they were out of all danger, hardening their hearts more & more: but in the end, they shall know that the servants of God have not served him in vain. Now that he might the better show that this beholding of God, should not only be unprofitable, but also hurtful to the wicked, he saith, that they shall be confounded, when they shall see the blessing of God upon his people, wherein they shall have neither part nor portion.  
In the next place he further augments the sharpness of the punishment, in regard that these ungodly ones shall not only be consumed with envy, when they shall see the children of God delivered from these miseries, and exalted into glory; but they shall also be stricken with no less an evil, to wit, the fire of the enemies shall devour them. The zeal of the people then in this place, signifies the indignation wherewith the reprobates shall be inflamed when they shall compare the condition of the faithful with theirs.  
He calls that the fire of the enemies wherewith God consumes his adversaries; taking this word fire, for God's vengeance: for it must not be taken here for that visible fire wherewith things are consumed in this world; neither yet for lightning only; but by a figure it is taken for a cruel torment: for so by this word the holy Ghost is wont often to note out the extreme wrath of the Lord. Yet I deny not but the Prophet alludes to the destruction of Sodom and Gomorah. 
Gen. 19.24. Deus. 32.22 job 20.26. & 22.20.    
Vers. 12. Lord unto us thou wilt ordain peace: for thou also hast wrought all our works for us. 
THis tends to the consolation of the faithful. As if he should say; We see what will fall upon the heads of the wicked, for thou wilt cast them out of the company of thy children, & wilt consume them with fire as thine enemies: but we shall have an happy and blessed estate. The verb Shaphat, which signifies to Ordain among the Hebrews, is as much to say, as to Establish: as if he should say; Thou wilt hold and preserve us in peace continually. The wicked indeed enjoy a kind of peace, but it lasts not long: our peace is seated and established in the Lord, and hath such a foundation as shall endure for ever. Now by the word peace, he means a settled and lasting felicity. Hence let us conclude then, that the children of God which trust in him, are fully blessed: for the life of the wicked is more than miserable, albeit it be soaked in much deliciousness and pleasures, as those that have all things at their wish. There is no assured nor stable peace then, but in the fatherly love of our God.  
By works, he means all the good which God doth to his chosen: as if he should say; All our affairs and actions: all things which we use for our benefit in this world, in a word whatsoever, we put our hands unto. Those then who have alleged this place, to overthrow the doctrine of free will, did not well understand the Prophet's meaning. I grant it is God only that works, whatsoever is good in us; so as all our uprightness proceeds only from his Spirit: but the Prophet meant simply to teach here, that we receive all the good things which we enjoy, only from the hand of God; 
He that hath begun a good work in us, will perfect it unto the end. Phil. 1.6.  and thence concludes, that this favour shall never cease, till we be come to full and perfect happiness.  
Moreover, seeing God is author of all blessings, we ought especially to be mindful of those which are chief and principal: for if we ought to acknowledge that the things which serve for our maintenance in this life, are the gifts of God; much more ought we so to do in things appertaining to the salvation of the soul. If so be then we own thankfulness for his liberality in small things, how much more should we acknowledge his goodness in things that are high and excellent? But what need have we to object this text against the Papists, to refute their doctrine of free will, seeing they may be easily answered by other places: yea, we have infinite testimonies besides which are much more evident.  
Thus it seems then that the Prophet stirs up the people's minds to thankfulness: for he commands them so to admire the goodness of God in his benefits, that they confess all things they have to be his gift. We have here then a very fruitful doctrine; to wit, 
Benefits received of God in times past, aught to encourage us to hope for the like in time to come  that the faithful are to conceive an assured hope of God's goodness for the time to come, by considering what benefits they have received from him in times past; and thence to conclude, that he will undoubtedly have care over them hereafter. Have we then at any time had experience of God's mercy towards us? Let us learn to trust in him for ever: and seeing it hath pleased him to show himself so bountiful and ready to do us good, let us boldly and constantly settle our hearts in this truth; to wit, that he will never fail us.  
All the faithful have done thus; and this way have they confirmed themselves in the faith: for see how David speaks, Psal. 138.8. Thou Lord wilt not forsake the work of thine own hands. And Saint Paul saith; He which hath begun a good work in you, will perfect the same: Phil. 1, 6. Likewise the Patriarch Jacob saith; Lord, I am less than all thy mercies and truth which thou hast showed thy servant: but thou saidst; I will do thee good, etc. Gen. 32.10, 11, 12. For God is not like to men; that is, to be weary in well doing, or to be drawn dry by too much giving; but the more good he hath done us, so much the stronger ought our hope to be, and to receive daily increases.   
Vers. 13. O Lord our God, other Lords besides thee have ruled us: but we will remember thee only and thy name. 
THis verse contains a complaint which the faithful make, because they were oppressed under the tyranny of the wicked. Thus this song is composed to comfort the hearts of the faithful, who in regard they were to undergo an hard condition of banishment, and to be expulsed out of that good land which was unto them a sign of eternal happiness: as also being deprived of the sacrifices of the holy assemblies; and so in a manner, of all consolation and comfort: being furthermore shut up under the bondage of the Babylonians, in a strange Country, banished from their Country, and overwhelmed with shame and most grievous afflictions; they might yet notwithstanding by this song, power out their sighs unto God, and so find solace in him.  
He speaks therefore in the name and person of all the faithful, who in appearance seemed to be rejected of God, but therewithal professing, that they were his people, and so consequently, did put their confidence in him. But had they not great cause to mourn thus, when they were in bondage under the tyranny of other rulers besides the Lord himself, who once had gathered them in under the wings of his protection? Hence therefore it follows, that if they had not been estranged from him, they had never fallen into so wretched a condition, as to be exposed to the merciless tyranny of their enemies. But it should seem by this, Object. that the government of Princes is contrary to that which God himself exerciseth; notwithstanding that they rule in his name: Ans. but the Prophet speaks not of those here who bear rule for our good, but of such as are Idolaters, and enemies of the true doctrine. David himself was a King, having a divers government from that which God exerciseth, yet so, that he was Gods minister notwithstanding for the common good and salvation of all the people that were committed to his charge; and likewise maintained the true Religion, which these tyrants desired wholly to overthrow. The like also did justly befall the jews, who had well deserved to be subdued under the cruelty of Infidels, seeing they refused to obey God who used them so lovingly.  
But it is not amiss to note the close opposition which is here put between God, and the faithful Kings who governed the people under his name and authority; and those tyrants who at the last oppressed them under unjust laws. This will the better appear by a like place out of Ezechiel, I have (saith he) given them good laws by the which they might live: but because they have not observed my judgements, and have cast my statutes behind their backs; profaning mine ordinances, and setting their eyes towards the Idols of their fathers: 
It is just with God to m●ke us serve cruel Lords, when we will not yield willing obedience to his laws.  therefore I also gave them statutes which were not good, and judgements in which they should not live, Ezech. 20.24. Now in regard they might have prosred and been happy by God's blessing in times past if they had yielded their obedience to his word: therefore Ezechiel threatens them, that Tyrants shall rule over them, and in spite of their teeth shall cause them to submit themselves to their cruel edicts and laws: yea and that without bringing any profit or reward at all unto them.  
Isaiah in this place bewails the like misery: Oh (saith he) whilst the Lord reigned over us we had much ado to content ourselves with our estate: but now we are constrained to bear a woeful servitude; and therein are justly punished for our wickedness. The faithful also which live under the Papacy; or such as are forced to yield in any sort to wicked laws and constitutions full of superstition, may well take up the like complaint: for they are under such an authority as is against God: 
The slavery of such as are under the tyranny of the Roman Antichrist.  they are oppressed under more than a barbarous servitude which binds not the body only, but leads them to the flaying of their souls.  
But we will remember thee only.] It seems this particle should be opposed to the former thus, Albeit these profane Lords would turn and withdraw us from under thy government, yet will we hold ourselves fast unto it, because we assuredly know ourselves to belong to thee. But there may be gathered from hence a more ample doctrine, to wit, that although carnal reason is ready to say that such as are made a prey to their enemies, and cruelly vexed under their tyranny, are forsaken of God: yet the jews cease not therefore still to rejoice in him; notwithstanding they saw him nothing near unto them: for the only remembrance of his name sustained them; and did sweetly feed and nourish their hope. Thus there is an opposition of great weight between the remembrance of God's name, 
A singular grace of God it is to cleave fast unto him when he seems to forsake us.  and the present feeling of his favour: for it is a rare and singular grace of God constantly to cleave unto him, when he seems to be absent and far off from us.  
Others translate, In thee, and in thy name: but here is no such conjunction. To let that pass therefore, 
A Consolation fitting our times.  this place affords unto us such consolation as is exceeding necessary for our times, wherein the perverse unthankfulness of men by casting off the sweet yoke of God, have drawn upon themselves a grievous and cruel slavery: neither are we to wonder if we see this tyranny already exercised even in many places where the name of God is called upon. The faithful, I say, must not therefore be discouraged; only let them rest their hopes upon this consolation, to wit, God will never utterly forsake those whose whole joy and delight consists in the remembrance of his name. Let them not fear then, I say, at any hand to profess this their confidence before all men. What confidence? Truly that they had rather die ten times then once to recoil back from God, 
Better to die often then once to revolt.  and so to darken his glory. For whosoever he be that through fear gives place to men, 
They that sin against conscience for fear of men, never yet tasted in truth how gracious the Lord is.  let him know for a truth that he hath not as yet rightly tasted how gracious the Lord is. Whilst we enjoy the free use of God's word then, let us diligently exercise ourselves in it, that so we may arm ourselves therewith against the time of need, to the end the world may know that we have not studied it as in a dream.   
Vers. 14. 
* Or, being dead they &c:  The dead shall not live, 
* Or, being slain they shall not &c.  neither shall the dead arise, 
* Or, for this cause thou hast etc.  because thou hast visited and scattered them, and destroyed all their memory. 
THe Prophet comes again to speak of the woeful end of the wicked, whose prosperous estate often disquiets and dismays us, as we may see in the 37. Psal. and in the 73.17. That our eyes then may not be dazzled in the beholding of present things, the Prophet threatens that their end shall be most woeful. Others expound this place of the faithful, who seem so to die in the eyes of the world, as if they should never rise again: but it is very clear that he here speaks of the wicked and reprobates, which will evidently appear by the contrary to this, which is added in the 19 verse. For we have in this place an opposition between the resurrection of the good, and the bad, whose estates would be little differing one from another, unless it should appear that the one sort were judged to eternal death, 
Every judgement that lights upon a reprobate in this life, is a seal unto him of his endless torment in the life to come.  and the other to a blessed and an everlasting life. Nay the wicked are not simply condemned to eternal perdition, but all the judgements of God which befall them in this life, are as it were the beginnings and seals unto them of their endless torment, for they can not be relieved by any consolation at all. Why so? Because they inwardly feel that God is their enemy.  
Whereas we have translated Slain; others read it Giants: but seeing the word Rephaim, in many places of the Scriptures is taken for the slain, 
Psal. 88.10. Prou. 2.18. & 9.18. & 21.16.  it will agree best if we take it so here; otherwise the opposition would not be fitting.  
That which follows; For this cause hast thou visited them; is put here by way of exposition: for he shows why the reprobates perish without hope of any restoration; to wit, because God hath determined to cast them away. Now what can they expect from God's wrath which is inflamed against them, but death and perdition?   
Vers. 15. Thou hast increased the nation, O Lord; thou hast increased the nation: thou art made glorious: thou hast enlarged all the coasts of the earth. 
THis verse is diversly expounded: for some think the Prophet shows how the faithful are not pressed with one affliction alone, but are plunged over head and ears as it were in extreme miseries, and yet can see no issue out of them. Others expound it more simply thus; O Lord; thou hast enriched thy people with many benefits: and so they think that the Prophet mentions those blessings which God bestowed upon his people divers ways: as if he should say; Thy people, Lord, have felt by experience, how liberal thou art by the infinite benefits which thou hast bestowed upon them. But when I consider that which by and by follows, where he saith, thou hast enlarged; that is to say, thou hast caused thy kingdom to spread, which was once shut up within very narrow bounds; I had rather join these two things together; for so the latter member expounds the former; and that also which follows, to wit, that God shall be glorified, agrees very well. For we know that God's glory shines in nothing more, then in the advancement and enlargement of his Church. 
God's glory shines in nothing more, then in the enlargement of his Church.   
It is as much then as if he had said; Lord, thou hadst in times passed but a little handful of people, but now thou hast multiplied and increased them. For the Gentiles were adopted and joined to the jews, on condition that they both should make but one people. And thus the Lord added an infinite number to them; for the children of Abraham were gathered out of all nations. We must therefore supply in this place an addition of a greater number, and not of benefits; in this sense, Thou didst not content thyself Lord, with that small number which once thou didst enjoy: and therefore thou gatheredst unto thyself a people without number out of all the quarters of the world.  
Now this belongs to Christ's Kingdom, which was every where established by the preaching of the Gospel: and the Prophet now extols and notes out God's mercy touching this increasing and multiplication by the word enlarged. I grant this phrase strayeth not much from our common manner of speech, when we use to speak of the enlarging of a dominion, or of an inheritance: yet it is not the Prophet's meaning to say, that the land shall become greater, but that it had larger bounds, and a more free habitation by means of the mutual society of the inhabitants after the pure worship of God was published every where: for the discords which were between the jews & Gentiles straightened their dwellings, and made them less free than otherwise they would have been. We have here then a promise touching the vocation of the Gentiles; 
A promise in this verse, touching the vocation of the Gentiles.  which ought greatly to have comforted the faithful in their exile, and in that miserable scattering and banishment from the Church: for howsoever they saw themselves wonderfully diminished and weakened, yet they might without all peradventure, assure themselves that they should not only increase to an infinite number; but that strange nations also, and those that were far remote, should be added unto them.   
Vers. 16. Lord, in trouble they have visited thee: they powered out a prayer when thy chastening was upon them. 
THis may be well expounded of those hypocrites who never seek unto God, unless they be constrained thereunto by miseries and calamities. But seeing the Lord also instructs the faithful by his rods and chastisements, 
Vers. 8.9. Three ends of afflictions.  as the Prophet hath heretofore showed: therefore I had rather refer these things simply unto them. First, to the end they may know that God is just in his judgements. Secondly, that they might thereby learn to fear the Lord, and every day to grow up in it more and more. Thirdly, that they might feel that the bitterness of the medicine is taken away by the fruit which they receive from it.  
Thus Isaiah then speaks here in the person of the Church; 
Isaiah speaks here in the person of the Church.  that so, whensoever the faithful should read this sentence, they might acknowledge that they were nearer unto God in their afflictions, then when they abounded in all things which their hearts could wish; 
We are nearer God in afflictions, then when we enjoy all that our hearts can wish.  for then commonly we wax proud and forgetful: such is the frowardness of our nature. Is it not needful then that we should be tamed & brought under by force of arms? This meditation is very profitable to correct the bitterness of our troubles: for when we know what benefit redounds to us by them, it makes us less to abhor them.  
The word Lachash, (which we have translated Prayer) signifies, To murmur. We are not to take this sentence then for a well framed prayer; but for such a one, as testifieth that the heart is penned up in great dolours, as those who feel such anguish, that they can scarcely open their teeth to utter their perplexed thoughts. He therefore speaks of such a prayer as is pure and far from all counterfeiting: for when God's servants are under heavy afflictions, they study how to breath out their sighs, as witnesses of their extreme griefs. In time of prosperity, men can speak with open mouth; but in adversity, they are smitten down, they dare not open their lips: showing the conceptions of their hearts, rather with inward groans, then with words. Thence proceed those sighs which cannot be expressed, whereof S. Paul speaks, Rom. 8.26. The Prophet than pronounceth this of the faithful, to whom indeed this doctrine ought to be restrained: for albeit inward garboils do now and then force out groans even from the very reprobates; yet they are hardened more and more, and become so much the more fierce and obstinate.   

Vers. 17. Like as a woman with child, that draweth near to the travail, is in sorrow, and crieth in her pains, so have we been in thy sight, O Lord.  
18. We have conceived, we have borne in pain, as though we should have brought forth wind: there was no help in the earth; neither did the inhabitants of the world fall.  
TWo things are to be noted here principally. First, he compares the faithful to women in travail; wherein their pains are unspeakable, as it is well enough known. The afflictions of the faithful therefore, he saith, causeth them to cast forth very bitter and loud cries. Whence we gather, that the Prophet speaks not here only of that sorrow which proceeds from the suffering of outward griefs and discommodities; but rather respects those horrible vexations which sharply wound, and with incredible vehemency assails the hearts and spirits of the godly, 
Sight of God's anger the chief cause of grief. See Prou. 18.14.  when they feel that God is angry with them, their consciences also checking them. No bodily pain therefore may be compared with the grief of the Spirit, which is most lively expressed by the particle before thee.  
In the second place he goes further, and exceeds the mean which is in his similitude: for where pains have no end, the condition of the faithful is far worse than is the condition of women in travail. For being once delivered from their sorrows and griefs, they rejoice in seeing the fruit which they have brought forth; 
john 16.21.  yea they forget all the pains which they endured: but he saith here, that the faithful are in continual travail. Why so? Because they still are assaulted with new pangs and travails; and when they think the birth is near, than they bring forth nothing but sorrows and anguish, which is expressed by the word wind: to wit, they saw no appearance of any deliverance or ease of their sorrows. For so he forthwith expounds himself when he saith, that there was no help for them in the earth. That is to say, we see no succour at all.  
He adds, that the inhabitants of the world did not fall: for the Hebrew word Naphal, signifies to fall. Some affirm, it signifies to dwell. If we take it in the latter signification, the sense will be; That the jews shall not dwell; that is, they shall not return into their Country; the inhabitants which enjoyed it, should not perish. But if we follow the common translation, this must be referred to the wicked on this wise; The inhabitants of the world oppress us, and yet they fall not. Why so? Because they have more than heart can wish. For when the wicked flourish, as Solomon saith, than God's children must of necessity sigh, and be like unto women in travail with child.  
Yet let us not refuse even this hard condition, if we would have any place in God's Church. It is most certain that the common lot of all men is to bear sundry and infinite calamities: and thence came the old proverb; It were best of all never to have been borne; or being borne, to die quickly. But we see that the faithful are tired with extreme miseries, and exercised therewith above all others. For God means to try their faith, to the end they may serve him, 
Why God corrects his children, and lets the wicked in the mean while run riot.  having renounced their lusts, and the world also. Seeing the Lord than hath such a special care of them, he will chastise them; and in the mean while, will suffer the wicked to run riot into all misorder.  
Hence also we are admonished, that we must not only suffer one or two calamities, and so an end, lest we should think ourselves discharged after we have endured some few assaults: for we must always be prepared to meet with new trials. When the Lord takes up his children, he lets them not down forthwith. For we must be content even then to bring forth the wind, when we think the hour of deliverance is come: our sorrows shall still increase, and our throws shall overtake one another at every turn. We must hold out with patience then in this combat, as long as God shall be pleased to exercise us underneath it.  
We will therefore follow the usual exposition, They fell not: for as the Lord now and then cheers up the hearts of his children, in manifesting unto them the light of his countenance in their salvation, and in showing vengeance upon the wicked: so he also gives them with all occasion of mourning, by causing them to see their adversaries every way advanced into high place of rule and authority over them. And if the Lord hath so exercised his Church in former times, why should we think much if he take the same course with us now?  
By the Inhabitants of the world, he means the profane and unbelievers: for he opposeth the rest of the world to the country of judea, which by way of excellency he called the land, or the earth; verse 15. making mention of the Inhabitants thereof apart.   
Vers. 19 Thy dead men shall live: 
* Or, my body.  even with my body shall they rise. Awake, and sing, ye that dwell in dust: for thy dew is as the dew 
* Or, of the meadow.  of herbs, and the earth shall cast out the dead. 
ISaiah still continues to speak of this Consolation, and turns his speech unto God: and thus he shows that our best course is to bend all our senses towards him, 
Our best course in affliction is, to gather in all our senses, and fasten our minds upon God.  as oft as we are to resist temptations. For we shall find nothing more hurtful unto us then to utter words at random, pleasing ourselves in them: for what do we else but roll ourselves hither and thither, and at the last plunge ourselves into many errors? We can choose no way therefore that is more safe then to draw near unto God, 
God only able to give our restless spirits rest and relief.  who only is able to quiet our distressed consciences: which if we do not, we must of necessity meet with many encumbrances, which will shake our faith. Will you have the sum of this verse then? If God be the protector of his servants, notwithstanding they be as good as dead, shall they not live even in death itself, or rather shall they not have power to rise again although they be altogether dead? Yes surely.  
Quest. But it may here be demanded of what time the Prophet speaks in this place, for many expound it of the last resurrection. The jews refer it unto Messiah and his kingdom: but they deceive themselves, because they imagine that this was fulfilled at his first coming: our writers that are Christians have also miss the mark, who have restrained it to the last judgement. Ans. For the Prophet comprehends the whole kingdom of Christ, even from the beginning thereof unto the latter end. Why so? Because the hope of the blessed life always overcomes the world, as we shall see anon. Now to the end we may the better understand the Prophet's meaning, we must first know, that life is not promised generally unto all, but only to such as die in the Lord: now he speaks of the faithful which so die, whom the Lord preserves under his safeguard. We know that God is the God of the living, and not of the dead, Math. 22.32. Are we the Lords? Doubtless we shall live. But we must in the mean while become as those that are dead, 
Col. 3.3. Rom. 8.23.24.  for our life is hidden, and as yet we can not see that which we hope for. Thus than he only speaks of the dead; that is to say, of the condition of the faithful which sit now in the shadow of death, in regard of the many afflictions wherewith they are daily visited: whence we see that this can not be restrained to the last resurrection. For we contrariwise affirm that the reprobates are dead, 
The reprobates are dead whilst they live.  even whilst they live. Why? Because they never tasted of God's fatherly love in Christ, wherein the true life consists, and therefore they perish in their brutish sottishness. But because the faithful run unto God, therefore they obtain life in the midst of their greatest dangers, yea, even in death itself: but in regard they set this last resurrection before them as the end of their hope; therefore it can not be said properly that they live, till that day be come; that being then freed from all sorrows and corruption, they may receive a sure life that never decay. And therefore S. Paul very fitly shows that it were to turn the order of things upside down, if that the faithful should live till such time as Christ who is the fountain of life appears. 
Col. 3.3.4.  Therefore it is we said before that Isaiah here comprehends the whole kingdom of Christ: for albeit we begin to feel the fruits of this consolation when we enter into the Church, yet we wholly enjoy not the full measure thereof till the day of the resurrection be come, wherein all things shall be perfectly restored, 
The day of resurrection, the day of our refreshing. Mat. 25.32.  in which respect it is also called the day of restoration, Act. 3.21. Here than we see the only remedy to mitigate the bitterness of all our griefs, to wit, even to turn our eyes to the beholding of this day, in which God shall separate the good from the bad.  
As death then naturally devours and destroys all the race of Adam, so the miseries to which they are subject in this world are forerunners of the same death. 
All miseries are forerunners of death.  Their life therefore is but a kind of death; but in regard that by the redemption wrought by Christ the curse of God is taken away both in these beginnings of death, as also in death itself: 
Christ hath by his death taken away the curse both of these beginnings of death, as also of death itself.  therefore it is rightly said, That all those that are grafted into Christ's body live, whilst they die, because all their evils are turned unto their good, Rom. 8.28. Whence it follows that they always come forth as those that are more than conquerors, even out of the very jaws of death; and that till they be fully and wholly knit unto their head. Would we then be esteemed in the number of those that are dead in Christ, of whose life he is the sure guardian? We must then lift up the eyes of our faith above the whole course of nature.  
But this is yet better expressed by the word body, or carcase, as if he should say, this old rottenness which it seems hath consumed the bodies of the faithful, shall hinder the Lord nothing at all to make them rise up in full beauty again. As touching the propriety of the Hebrew phrase, some translate it, With my body: others, Which are my body. Others again, supply a particle of similitude, As my body: but in regard the sense agrees well enough without adding or diminishing, let us content ourselves with that which the words do plainly sound of themselves, and so had I rather take it by way of application.  
At the least this word is added of set purpose, so as the Prophet thereby joins himself to the whole body of the Church: and thus he placeth himself in the number of those which being dead in the Lord, do notwithstanding wait for a resurrection apart. And in that he mentions himself in particular, 
A commendation of Isaiahs' faith in God, and love to the Church.  it is that he might give the more authority unto his doctrine. For he thereby shows that he spoke from the heart, uttering and testifying by this his confession the fruit of his faith, according to that sentence, I believed, therefore did I speak, Psal. 116.10. 2. Cor. 4.13. otherwise the wicked and profane may well discourse in words of God's mercy, and of life eternal, and yet in the mean while have no feeling at all of these things in their heart. As did that false Prophet Balaam, who knew well enough that that which be spoke was true; and yet for all that received no profit by his prophecies himself: Num. 23.19. and 24.5.  
But our Prophet speaks in this place far otherwise, for he professeth, that he is of their number who belonged to a better life: thus showing that he willingly underwent the sorrows and calamities which God laid upon him for the furtherance of his mortification; as one indeed that chose rather to suffer afflictions with the people of God, then to enjoy the pleasures of sin for a season. Now thus he makes it clear to all the world, that he speaks not here of things whic he knew not, or of that which he felt not; but of those things which he learned by experience. Yea, he shows hereby, that his confidence was so great, that he willingly ranged himself among a company of dead bodies, which yet should (as he believed) be restored to life, choosing rather to be accounted a rotten carcase, knowing himself to be a member of the Church, then to be in his full strength out of the same. And this doubtless caused his doctrine to be so much the more effectual: for he opposeth it to the former sentence, verse 14. in which he said, that the wicked should not live; because all hope of (a joyful resurrection) was taken away from them.  
If any object Object. that the resurrection shall be common as well to good as to bad; it is easily answered: Ans. for Isaiah speaks not here only of the resurrection; but of that felicity which the faithful shall enjoy. I grant the wicked shall rise, but it is to eternal perdition: their resurrection therefore shall be to their ruin and death; whereas it shall bring happiness and glory to the just.  
He calls the inhabitants of the dust, the faithful, who are humbled under crosses and afflictions, who in life have death continually before their eyes. Yet I deny not but they also enjoy the benefits of God even in this life: but by this similitude the Prophet sets out their miserable condition, as those that bear in their bodies the dying of the Lord jesus: 2. Cor. 4.10. For it is needful that their outward man should be beaten down and mortified, till at the last it be brought to nothing, that so the inward man may be renewed daily: 2. Cor. 4.16. If we mean then to have any part or portion in this consolation, let us willingly content ourselves to lie down in the dust.  
For this cause he commands the dead to arise and sing; which may seem to be very unfitting for men in their case, there being nothing among them but a sorrowful silence. In this therefore the Prophet shows an apparent difference between the elect of God, 
An apparent difference between the elect and the reprobate.  who arise by an heavenly power, albeit they be as good as rotten in their graves, and lie buried in the dust; and the reprobates: for they being separated from God and Christ, the fountain of life, whither away, whilst they live, that so death may utterly devour them.  
Now in that he promiseth to give them the dew of the meadow; he thereby enricheth his doctrine with a very elegant and fit similitude: for we all know that the flowers do fade and die in winter, but especially in meadows, for they seem to be altogether dead, neither can a man be persuaded to the contrary, that shall only behold the upper face of the earth; but the roots notwithstanding lie hid underneath, which after they have sucked in the dew of the spring time, do again gather strength and life: so as the flowers which before were withered away and dried, do then become fresh and green.  
Thus the people shall gather new force after they shall be revived and watered with this fruitful dew of God's grace, although for a time it seemed they were wholly withered and gone. Sure these similitudes which are drawn from such things as are familiarly known amongst us, have great force in them to work upon our affections. 
What for●● familiar similitudes have to work upon our affections.  For if flowers or grass, which are wet with the dew that falls upon them, do sprout forth, and wax green; how much more shall we be revived if we be watered with the quickening dews of God's grace? Why should not our bodies receive new liveliness, albeit they were rotten before? 
Note.  Hath not God as much care over us, as he hath over the herbs? Is not the holy Spirit of greater force than the dew? Saint Paul I remember useth the like similitude, 1. Cor. 15.36. where he speaks of the resurrection: but in regard he applies his metaphor to another purpose, I think it not amiss to let it pass for this time; because I would not willingly confound that place with this. Let it suffice us that we have attained the true meaning of the Prophet.  
In the end of the verse where I have translated, The earth shall cast forth her dead: some translate it in the second person; Thou shalt bring down the land of Giants: or, Thou wilt bring down the Giants in the earth. I reject not this interpretation, because the words may well bear this signification: but as I take it, the first seems to agree best to the text, although the matter be not much material, in regard of the substance. For this must be referred to the consolation which we mentioned a little before.   
Vers. 20. Come my people; enter thou into thy chambers, and shut thy doors after thee: hide thyself for a very little while, until the indignation pass over. 
IN this verse he exhorts the children of God unto patience, that they might continued to bear their miseries and afflictions quietly, as also to remain invincible against all the sharp temptations, which as it seemed should overwhelm them. There was great need of this exhortation therefore: for the pitiful case into which the poor people were soon after brought, seemed in all outward appearance to be far off from the promise which was formerly made unto them. The Prophet then like a tender hearted nurse, takes this troubled people by the hand as it were, who otherwise knew not what shift to make, and carries them aside into a secret place to lodge them in safety, till these stirs and hurly burlies were appeased. Now whereas he calls them my people, he speaks in the person of God, and not in his own.  
By chambers, he means a quiet and peaceable state of conscience: to wit, when with boldness of courage and confidence, we arm ourselves with patience, in waiting for the coming of the Lord: as Abacuk, who having foretold what calamity should befall the jews, professeth that he stands all day upon his watchtower: that is to say, in a place of safety, to expect the event in patience and silence. Isaiah commands them to do the like here: as if he should say; You that are the servants of the Lord, get you into your chambers, or into some other sequestered place, when you feel yourselves assaulted with such temptations as you are not able to resist.  
But for as much as it is not sufficient to be once well fortified against the violence of garboils and stirs, he therefore also commands them to shut the door after them; which is to be referred to constancy and perseverance: as if he should say; Look to it that the devil find not the least crevice open to assail you: for he can easily enter into our hearts, if we give him but the least advantage that is.  
Whereas he bids them to hide themselves; his meaning is, that the faithful should enjoy a secure freedom, if so be they were courageous in waiting for the coming of the Lord: for albeit we ought to fight boldly and valiantly, 
2. Cor. 12.9.  yet seeing the power of God is often manifested in our weakness, we cannot possibly take a better course, then in all humility to run and shroud ourselves under his wings, that so he may save us from all inordinate fears and terrors. Furthermore, in regard that we are given to boiling passions naturally, and are ever and anon carried away with impatiency, if we feel not Gods help at hand to secure us presently: therefore he saith, that these storms and tempests shall blow over, and continue but a while. We must make account to fight every day against one temptation or other; 
We must make our accounts to meet with new conflicts every day.  neither must we think to come to the end thereof as long as we live: and this is it that makes our miseries seem so wonderful long and tedious unto us. But if we compare them with that eternity wherein we shall enjoy happiness without end; the meditation thereof will cause them to seem but as a moment. As Saint Paul in a certain place shows, that the light afflictions which for a short space we suffer in this world, are no way to be compared unto that eternal weight of glory which shall be revealed in the world to come: 
Rom. 8.8.  2. Cor. 4.7.  
When the Prophet adds, until the indignation be passed: he meant thereby to remove all difficulties out of the minds of the faithful: and it is no less than if he had promised them deliverance out of hand. Me thinks this word indignation, simply considered in itself, signifies that affliction which proceeds from the wrath of God. Others refer it unto the enemies of the Church; which sense though I reject not, yet the first likes me better. For we see how careful the Prophets are to insinuate into our minds, that no evil befalls us, but by the hand of God, 
No evil befalls us but by the hand of God.  and that he never sends the same without cause, but is first provoked thereunto by our sins and offences. Hence we learn that God will not be angry with his Church for ever, but will cause his wrath to cease at the last, 
God will not always retain his anger towards his Church, but will cause his wrath at the length to cease. Mich. 7.18. Zac. 1.12, 13  even as we see it to fall out in storms and tempests: and this is the cause why the faithful bear their crosses with the greater courage. For thus the Church saith, Mich. 7.9. I will bear the wrath of the Lord, because I have sinned against him, etc. Why so? She knew well that God meant her good in chastising of her. Now our Prophet brings in the Lord speaking, (as I touched before) to the end his exhortation might have the better authority.   
Vers. 21. For behold the Lord cometh out of his place to visit the iniquity of the inhabitants of the earth against him: and the earth shall discover her blood, and shall not hide her slain. 
NO doubt but it is an heavy temptation to the faithful, when they see the wicked exercise their rage against them, and in the mean while, that God should hold his peace: for in so doing, they imagine he hath forsaken them. The Prophet than labours to prevent this temptation, and shows, that howsoever the Lord hath been silent for a while, yet he will in the end show himself in due season, to give relief to his servants, and to punish the wrongs that have been done him. Thus by the word of coming forth, he describes the Lord reaching out his hand as it were to his children: as if the same had been hidden before, in regard they felt not his help. For that is the cause why he saith, the Lord comes forth into sight; namely, to succour his Church, and to execute his judgements upon her enemies: for in former time it seemed he had kept himself close and altogether shut up in heaven. We may also very well affirm, that Isaiah alludes to the sanctuary; which manner of speech is often met withal in the books of the Prophets. 
Mich. 1.3. Abac. 3.13. Zach. 14.3.  As if he should say; Howsoever the profane nations despise the Ark of the covenant, being seated in a very mean place; yet from thence shall the faithful feel by good experience, how ready the power and favour of God is priest to secure them, and that he is not called upon in this holy place in vain. In the mean while, we must hold this as a sure principle; that albeit the wicked scorn the Temple, as if it were no better than some Country barn, or some such like thing; yet even from thence will the Lord come forth, when he sees the time fit to defend and to avenge his people's quarrel upon all the inhabitants of the world.  
And this exposition suits better than if by the word place, we should expound that he should come forth of heaven; for Isaiah meant to express somewhat more. The Prophets when they make any mention of heaven they therewithal present before us the glory and majesty of God: but our Prophet in this place respects our capacity, that is to say, when we feel that God who in times past seemed to be far off, and hidden out of our sight, doth at the last appear for our comfort. He also hath used a particle demonstrative, and a participle of the present tense for the greater certainty of the matter; as also to the end the faithful might not think much to bridle their passions by patience till his coming forth.  
Hitherunto appertains that which he adds touching the visiting of iniquity: for it were contrary to his nature who is the judge of all the world to suffer wicked men to give over themselves to all wickedness without impunity. There is in the verb, to visit, a similitude well enough known: for we think that God either sees not at all, or else is busied about some other matters when he withholds or defers the execution of his judgements be it never so little a while.  
These words also, against him, want not their weight: for it is often said that when the wicked lay their ambushes they spread a net or dig a pit for themselves. 
Psal. 9.15. & 57.6.  The sense than is, that all the annoyances & oppressions which the wicked bring upon the Church, shall in time fall upon their heads that have been the contrivers thereof.  
Lastly, there is also a very great vehemency in the word, shall disclose: for now whilst the wicked shed and tread under foot innocent blood, the earth seems as it were to suck and drink it into her womb: in the mean while it seems the death of the faithful is quite and clean forgotten, and the memory thereof razed out of men's minds for ever; yea, and that God himself utterly neglects it. These are men's imaginations, but the Lord witnesseth the contrary here. He calls the blood of the earth then, which the earth hath drunk in, as it is said Gen. 4.11. The earth hath opened her mouth to receive thy brother's blood, when the blood of Abel was shed. For the Lord in that place amplifies and aggravates the foulness of the fact when he saith, That the earth is defiled with that blood which was shed: and therefore he therein shows, first, how precious the death of his Saints is in his sight: secondly, what care he hath of the same; and lastly, that he will revenge it. For the earth itself shall be armed to punish the cruelties which have been exercised by tyrants and the enemies of the truth against the faithful: so that there is not the least drop of blood which is shed that shall not be accounted for. Let us therefore remember this consolation, 
A Consolation which we ought to have continually before our eyes.  and set it always before our eyes when the wicked smite us, laughing and sporting themselves whilst they vex us with all manner of outrages. For God in the end will show that innocent blood hath not cried in vain, because he can never forget his Saints.    

THE XXVII. CHAPTER.  
Vers. 1. In that day the Lord will visit Leviathan that piercing Serpent, and Leviathan that crooked Serpent, with his sore and great and mighty sword: and will kill the Dragon that is in the sea. 
THE Prophet speaks here of God's judgement in general, and so comprehends the whole kingdom of Satan. For having spoken before of the vengeance of God against tyrants and unbelievers which had shed innocent blood, he now passeth on further, and publisheth the edict itself. The word Leviathan is diversly expounded, but generally it signifies a serpent, or the whales and fishes of the sea, which are as monsters in regard of their excessive greatness. Now howsoever this description agrees to the king of Egypt, yet under this one kind he meant to comprehend all the enemies of the Church.  
For mine own part I make no question but by way of Allegory he speaks here of Satan and his whole kingdom, describing it under the figure of some monstrous beast, 
Gen. 3.1. Satan.  and therewithal also privily taxeth the subtleties wherewith he covers his deceitful baits. And thus he meant to prevent many doubts wherewith (as with mighty billows) we are at every turn tossed to and fro, whilst God on the one side promiseth to assist us, and yet Satan on the other side ceaseth not to make us feel the force of his darts and crafty conveyances: for his cunning is exceeding great to work mischief, and his wrath is wonderful hot against the poor Saints of God.  
But in the mean while the Prophet shows that neither his force nor fraud shall be able to let the Lord from destroying both him and his kingdom. Furthermore, it is not to be doubted but as he here speaks of Satan himself, so likewise of all his imps 
Satan's imps.  and instruments by whom he governs his kingdom, and molests the Church of God. Let it be granted that this kingdom be furnished with infinite policies, and also with an invincible power, yet shall the Lord easily bring them all to nought.  
Which that we may the better conceive, the Prophet opposeth against them the mighty and sharp sword of the Lord, by which it will be no mastery for him to slay his enemy how strong or subtle soever he be. We are to make account then that we shall ever have to deal against Satan, 
The Church assailed on every side with mighty and subtle enemies.  who like a roaring Lion seeks about whom he may devour: and the world on the other side being like a Sea in which we are floating up and down, wherein every moment divers monsters assail us, endeavouring to sink our ship, and to cast us away: neither is there any force left us, by which we may resist them, unless the Lord be our help. And therefore by this description the Prophet meant to set before us the dangerous estate in which we stand; seeing we have (on every side) so many strong and furious enemies, being also full of fraud. In regard whereof, we should be put to our shifts, and utterly undone, if God prevented them not by opposing his invincible power against them for our defence. 
Nothing but God's sword is able to subdue Satan's kingdom.  For this wretched Kingdom of Satan can never be destroyed, but by the sword of the Lord.  
But we are to observe what he saith in the beginning of the verse; to wit, In that day. For thereby he means, that God permits Satan to uphold and continue his Kingdom for a time; but so, that it shall down in the end; as Saint Paul saith, Rom 16.20. The Lord will shortly tread down Satan under your feet. And thus by this promise we see, 
Our warfare is not yet accomplished.  that the time of our warfare is not yet accomplished, but that we must fight valiantly till this enemy be wholly subdued: who yet will never cease to assail us as long as we live, albeit he hath been put to the worst a hundred times. Let us arm ourselves then to wage battle with him continually, and to bear off the violent blows, wherewith he will try whether our armour be of proof or no: but that we may not be discouraged, let us always cast the eye of our faith to this day, in which all his forces shall be dashed in pieces.  
The epithets wherewith he sets out this Leviathan in part, notes his cunning and subtle policies; also in part his open cruelty: and thus he lets us see that his strength is unable to be matched or overcome. For the word Beriach, signifies a bolt or stake of iron: under which the Prophet by a figure meant to note out a piercing power, either in regard of the venomous biting, or the violence of Satan. The second is drawn from the verb Akal, which signifies to overthrow, and is to be referred to his overthwart and crooked bowings and turnings.   
Vers. 2. In that day sing of the vineyard of 
* Or, to the red vine.  red wine. 
NOw he shows that all this shall be done for the salvation of the Church. Why so? Because the Lord provides for the safety of all such as he hath once vouchsafed to receive under his protection. That the Church then may enjoy a sure estate, Satan with all his retinue shall be brought to nought. And hitherunto tend all the administrations of God's vengeance upon his enemies; namely; to show that he hath care of his Church. Now albeit the Prophet expresseth not the word Church in this place; yet it is evident enough, that it is she to whose heart the Lord speaks on this gracious manner. Nay this figurative manner of speech hath greater emphasis in it, then if he had in plain words called them the people of Israel: for in as much as the excellency of a vine, 
This word Vine, hath great emphasis in this place.  consists chief in the placing and planting of it, and also depends upon the continual dressing of it: if the Church be God's vine, we thence gather, that she cannot flourish, but by the continual course of his daily favour and blessing upon her. By this similitude, he also expresseth what singular love and affection the Lord bears unto her, as we have more fully declared in the fifth Chapter.  
Now he calls it a red vine: that is to say, very excellent. For red wine in the Scriptures, signifies excellency, if we consider other places thereof well. Now he saith, that this song shall be sung in that day, in regard that for a time the Church should be miserably wasted; so as it should become like unto a desert, or a place untilled. But therewithal he foretells that after this waste, she shall be restored, and filled with such plenty of excellent fruit, that she shall have ample occasion to sing for joy.   
Vers. 3. 
* Or, I am the Lord that keeps it.  I the Lord do keep it: I will water it every moment: lest any assail, I will keep it night and day. 
IN this verse the Lord shows what care he hath for this vine, and what diligence he useth in dressing and keeping of it. As if he should say; I omit no care nor pains that belongs to a good master of a family, who providently provides all things fit for his household in due season. Now he not only shows what he will do when the time of joy and gladness shall come; but he also tells what benefits the jews had received from his hands before, that so they might be put in the better hope for the time to come. But in the mean while, we must supply a close opposition here, of the time which is between these two: for God seemed utterly to neglect his Church, and that in such wise, as it became like a desert. And hence it was that the vineyard of the Lord was so spoiled and wasted, to wit, because the Lord left it for a time, and gave it up as a pray into his enemy's hands. Whence we gather, 
Our welfare soon decay, if God do but a little withdraw his hand.  that our welfare will soon decay, if the Lord do never so little withdraw himself from us: as on the contrary, that all shall go well with us, as long as he assists us.  
Now he mentions two points wherein the Lord will show his diligence; to wit, he will water his vine continually, and will also enclose and watch it, that it be not overrun by thieves or wild beasts, but may be preserved from all discommodities. These two things are chief to be looked unto for the good conservation of a vine; to wit, that it be well husbanded, and well fenced. By watering of it, he comprehends whatsoever belongs to the dressing and manuring of it: wherein he promiseth to leave no duty unperformed whereby the good thereof may be procured. But unto this, vigilancy must needs be added: for what would it avail to husband a vine with great labour, if afterward it should be left open for thieves and beasts to enter in and spoil it at their pleasures? 
God will never cease to supply his Church with necessary benefits.  The Lord promiseth therefore that he will likewise keep it, that no hurt be done unto it, but that the fruits may have time to ripen; and may afterward be reaped in their season. Howsoever this poor vine be subject then to many inconveniences by reason of enemies and cruel beasts which will still be assailing of it with great fury, yet God promiseth that he will interpose himself for her defence, so as it shall be kept safe and sound from all dangers. Now seeing he hath appointed a certain day in which we shall sing this song, 
Vers. 2.  let not our hearts quail if for a time he withdraw his help from us. Be it that he leaves us to be spoiled and vexed for a little while, yet will he let us see in the end that he hath not forgotten us.   
Vers. 4. Anger is not in me: who would set the briers and thorns against me in battle? I would go thorough them, I would burn them together. 
THis verse contains a most sweet consolation in it. For the Prophet therein shows the incredible love which God bears to his people; albeit they be of a perverse and wicked spirit. God takes upon him here then (as we shall see anon) the person of a loving father greatly offended, who is angry with his son, yet so, that he must needs show how much he is inclined to pity and compassion, because the ardent love he bears to his son overcomes all his displeasure. 
God can not so hate his chosen, but he makes them feel his favour.  In a word, he shows that God can not so hate his chosen, but that he therewithal will make them feel his fatherly love towards them, even in the midst of his corrections wherewith he visits them. The Scripture is wont to set forth God unto us many ways: for sometime it sets him before us as one whose wrath is kindled, and as one terrible to behold; again, in other places, showing nothing but mercy and love. Now why is he set forth thus diversly? Surely because we are not capable of his goodness. For this cause he is feign to show himself froward with such as are froward; and pure with the pure, as David shows, Psal. 18.26. For he manifests himself in such wise unto us, as we give him occasion. And if he show himself severe at any time, we may thank the hardness of our own hearts for it.  
But the Prophet speaks not here of all indifferently, but of the Church only, to whom he will ever be a father, notwithstanding that he chastise and correct her for her sins and iniquities. His Church shall continue safe then, howsoever she be unworthy of such a benefit. 
This verse must be restrained to the Church.  This sentence therefore must be restrained to the Church, that so there may be a relation always had between God and his elect: whom he can not but dearly love, although his anger be severe against the reprobate. Thus we see the excellency of this Consolation: 
God can not be angry with his chosen.  for if we be sure that we are the called of God, we may boldly resolve that he can not be angry with us: and to speak properly, it is impossible. Why so? Because he loves us with such a constant affection, as he can never lose it. I deny not but God at that time hated some even among this people, and yet he calls them his beloved, because of his secret adoption. Now by how much the more God showed himself good and gracious towards the people, by so much the more were they all left without excuse that had provoked his wrath against them by their rebellions. Neither need we doubt but he aggravates their fault by this circumstance, to wit, that he is enforced to change his wont affection towards them in regard of their frowardness. For having spoken of his mildness, he suddenly cries out, Who would set the briers and thorns against me in battle? Or (as others translate) who will make me like the briar and the thorn? Now it were not amiss to read it, Who will set the briar against me, that I may fight as the thorn against it. For there is no conjunction copulative between these two words. But I willingly content myself with the first exposition, to wit, that God wisheth he might have to do with thorns and briers, which he would quickly consume with the fire of his indignation. But if any had rather say that the Prophet here taxeth the doubts which often troubles us by reason of our own infidelity, when we feel the anger of God to be kindled against us, as if he should say, You much deceive yourselves in that you compare me to a thorn and a briar; that is to say, in attributing a cruel or froward disposition of nature unto me: if any (I say) shall thus interpret it, I hinder him not to follow the same: and yet I suppose it to be besides the Prophet's meaning. Whereas others also think that God here puts upon him the person of one that is angry, as if he should say, I will no longer be so mild nor easy to be entreated as I have been heretofore: this also seems so constrained that it needs no further refutation. I grant, that as God is gracious and merciful by nature, so nothing goes more against the same then roughness and severity; as one that is constrained to borrow another nature (as it were) from others, when he would show himself angry. But if the text be read as I have first interpreted it, I doubt not but it will be sufficient of itself to refute the rest, to wit, that God takes up a heavy complaint that he is not to fight rather with thorns, then against his vine, which he is therefore constrained to spare, because it is his inheritance.  
That which follows after, I will go by steps thorough them, and burn them doth also confirm mine exposition: for burning belongs to thorns and briers; all which the Lord would burn even as if he made war against them: and therefore he shows, that he will carry himself more moderately, because he hath to do with his vine. Hence we gather, that if the Lord be not angry with us, 
If God refrain his anger towards us, it is not for our merits, but for his free election sake.  we are not to attribute it to our own merits or deserts, but to his own free election. For in saying, who would set him, he apparently shows, that he hath just cause to make war upon us, and utterly to consume us; were it not for the compassion he hath to his Church. And we should also be like to thorns and unbelievers, unless the Lord in his mercy, did vouchsafe to separate us from amongst them, lest we should perish with them. If any would join these two words, in battle, with these words, who would set? the sense also would not be amiss.   
Vers. 5. Or will he feel my strength, 
* Or, let him make peace with me, let him make peace with me.  that he may make peace with me, and be at one with me? 
THe Hebrew particle is often disjunctive; and therefore this place is expounded as if it had been said; Either let her feel my strength, or let her make peace with me: that is to say, if she make not peace with me, then shall she feel my strength, to her great loss. Others expound it a little otherwise; Who will feel my strength? that is to say, who will repress it? But I leave this interpretation, because it seems too much constrained; contenting myself with that which is most received. The expositors think then that God threatens the jews, as one that assays all means to bring them home into the right way: for God must work upon us many ways, in respect we are so accustomed to abuse his patience and goodness. And therefore he often tertifies, that he will bring upon us the punishment of our ingratitude; which it seems Isaiah doth in this place: as if he should say; If this people will not accept of my kindness, and repent, and so make peace with me, I assure them they shall feel the weight of my hand, which hitherunto I have withholden from them. There may another apt sense be also gathered hence, and yet somewhat differing from this. As if the Lord should exhort the people to acknowledge his power, by which they might be brought to seek peace with him: for whence proceeds that brutish confidence, that we fear not the anger of God, but because we reverence not his power as we ought to do?  
Yet had I rather take it here by way of interrogation; which kind of reading we often times meet with all; as thus: Will he feel my force that he may make peace with me? 
Simile.  as if a father being in some perplexity and care for the good of his son, should take up a sorrowful complaint on this manner; Will not this untoward boy endure that I should do him good? I am at my wit's end, I know not how to deal with him; he will abide no rough handling: and yet he abuseth my lenity. What shall I do? Surely I will turn him out of doors, if I see no amendment: and then I think he will feel how great the power of a father is, whereby I have hitherto maintained him. For seeing he cannot bear kind usage, I will try what severity will work. Will he not at length acknowledge what mine authority is over him, and seek to be at one with me? 
Our miseries arise from the want of feeling of the Lords goodness.  Now we shall the better understand this, if we consider that all our evils arise from the want of being touched with the feeling of God's goodness: for could it once come into our minds how many benefits we have received from his hands, it would suffice to withdraw us from all our our bad courses, and we would forthwith seek to be reconciled unto him.  
We may behold here then, 
Note how careful the Lord is for our welfare.  how careful our heavenly Father is for our salvation, as one that would make us feel both his power and goodness; that so perceiving the worth of them both, we might partake in the fruits of both more and more. In a word, he would be as familiar with us, as with his children, if our own wilful malice did not hinder him. Seeing then we will not endure that he should deal graciously with us; must he not needs manifest his power and greatness, that we being humbled by the same, and touched to the quick with his judgements, we may with all meekness seek unto him, and gladly sue for pardon and favour at his hands? now this is brought to pass when we convert unto him without feigning: 
Let us make our accounts that if we will make peace with God, we must be at enmity with Satan and sin. Note God's willingness to be at peace with us.  for it cannot be that we should find favour in his sight, as long as we please and flatter ourselves in our vices. On the other side, if we make peace with him, then must we make full account to be at enmity with Satan and sin.  
But the doubling of the words gives us most clearly to perceive, how desirous the Lord is to be at one with us: for he might have said in a word, that he is willing to make peace with us, and ready to forgive. When then he doubles it twice, Let him make peace with me, I say, let him make peace with me: he therein expresseth with what a willing and ready mind, yea and with what fervent desire he hastens to abolish all our iniquities.   
Vers. 6. Hereafter jacob shall take root, Israel shall flourish and grow, and the world shall be filled with fruit. 
NOw he shows by the effects, what this love is whereof he spoke in the former verses. For the better understanding whereof, we must consider the estate of this ancient people which was God's heritage: not by their deserts, but by the benefit of the free adoption. The Lord had just cause to be angry with them, so far forth as to cast them wholly out of his sight, and to root them clean out. But he refrained his anger, 
Vers. 2, 3.  because he had to do with his vine and inheritance. For his only meaning was, that the people should acknowledge their fault, and by that means return into favour with him. And this is the cause why he adds this promise to the former, lest the people should despair, by being overmuch feared with this power of God, from which these rods and chastisements were threatened to proceed. 
It is an easy matter to slip into despair by the sight of God's judgements, unless some hope of mercy be left us.  For it is easy to slip into desperation by the sense of God's judgement, if there be not some hope left us of mercy.  
Therefore he saith, that jacob shall take root again: as if he should say, I have in deed wasted my Church, and brought her almost to nothing, yet shall she recover her first flourishing estate, so as she shall fill the whole world; for she shall increase more and more after she is reconciled unto me. Now this similitude which is drawn from taking root, is very elegant, because we are as good as plucked up by the roots whilst God is angry with us, for than we are as good as dead and utterly cut off: but how soever the Lord afflicts his Church, yet he never suffers the roots to die: 
God afflicts his Church, but he never suffers her root to perish.  true it is they lie hid, but yet in time they shall revive and bring forth fruit.  
Whereas he saith the world shall be filled with the fruit of these roots; that was accomplished at the coming of Christ, who gathered and multiplied the people of God by his Gospel: 
Ephes. 2.14. Isa. 2.3.  for then Israel and the Gentiles were united into one body, and so the difference was taken away which was between them in former time. Now we are not ignorant that the Gospel, 
joh. 4.22.  and the whole fruit which it brought forth, proceeded first from the jews.   
Vers. 7. Hath he smitten him as he smote those that smote him? or is he slain according to the slaughter of those that were slain by him? 
HE confirms the former sentence, to wit, that they might see sure and evident signs of God's love and goodness even in his chastisements: for he is wont so to correct his people that whilst he beats them down with his left hand, he susteins them with his right. This verse is diversly expounded: some interpret it thus, Have I smitten Israel, as his enemies have smitten him? The Assyrians showed them no mercy, but vexed them with all rigour, but I have moderated my wrath, and have not smitten them for their ruin: whereby I have well showed that I was not their enemy. And yet me thinks the other exposition pleaseth me better, which also is the most received, to wit, that a difference is here put between the faithful and the wicked: 
God afflicts the elect and reprobate both alike in this life, but after a divers manner. Rom. 9.22.  for the Lord punisheth them both indifferently; but yet after a divers manner. For in punishing the reprobate he gives way to his anger, because he means to root them out in regard they be vessels of his wrath ordained to destruction, as those that have no taste nor feeling at all of his goodness: but when he corrects his children, he moderates his anger, and aims at a contrary mark, for he thereby means to work their amendment, and to draw them to himself, that so in the end they may have a better & a more permanent estate.  
Quest. But may some man say, Wherefore doth the Prophet use a relative here, saying, of him which smote him. Ans. I answer, it is because the Lord often useth the wicked as his instruments to correct his chosen, and that for their greater humbling. For no doubt it is a very great trial the Lord puts us unto, when he suffers us to be oppressed under the tyranny of the wicked: for we doubt sometimes as if he took part with them against us, or as if he hated us, and meant to disappoint us of his succour. For the preventing of this doubt, he saith, It is true, that now and then he permits the wicked to afflict his people, and to work their wills upon them for a time, but in the end they themselves with their impiety shall be punished much more sharply than they have punished the faithful. Notwithstanding if any had rather follow the first exposition, I leave it to his choice, namely, that the Lord will not deal with us as with his enemies. Thence came that sentence, 
2. Sam. 24.14.  It is better to fall into the hands of God, then into the hands of men: for the Lord can never forget his covenant; wherein he hath given his word to use his Church with all loving and fatherly affection.   
Vers. 8. In measure in the branches thereof will't thou contend with it, 
* or, although he shall blow.  when he bloweth with his rough wind in the day of the east wind. 
THis is the second proof of God's mercy towards his elect; whom he judgeth with the world, 
1. Cor. 11.32.  lest they should be condemned with the world: for whilst he smites them, he so moderates his blows, that he still hath an eye to their weakness; so as he will never correct them beyond measure. As touching the word measure, all the expositors conclude that it signifies moderation: for otherwise we were never able to bear God's hand; but should be overwhelmed forthwith: but he holds an even hand, and is also faithful, as S. Paul saith, and will not suffer us to be tempted above that we are able to bear, 1. Cor. 10.13. And thus jeremiah 
jere. 10.24.  desires the Lord to correct him in judgement, that is to say, in measure, that so the blows might be proportionable to his infirmity. But the expositors agree not in the interpretation of these words, in the branches: for some translate, In setting one of them against another by civil wars: Others, that God will revenge their wickednesses by that sword which themselves have drawn out and put into his hand. But I pass by both these expositions, because I can not approve of them: that interpretation which I take to be the most probable is theirs, who expound, In his buds, that is to say, In his plants, signifying, that the Lord will not only curse their goods, but their persons also. For we know that God's chastisements are of divers kinds: the lightest are those whereby he deprives us of outward things, which are commonly termed the goods of fortune. 
Goods of fortune.  His meaning is then, that God will so chastise the faithful, as he will not only touch them in their persons, but he will also deprive them of ordinary food, to wit, of wheat, wine, oil, and other like commodities which the earth brings forth: for the verb Shalach (whereof this word bud comes) signifies to bring forth, sprout, or bud.  
But I have another exposition which comes nearer the Prophet's meaning; to wit, that God contends with his Church in her buds or branches: for albeit he lops off the branches, and cuts down the body of the tree also, yet he will not suffer his wrath to consume the roots and all: but the tree shall spring, because there is always some sap in the roots, which God will never suffer to die nor decay. And this fits well with the sixth verse, where he promised that Israel should take root, and bring forth fruit. He expounds that then which he spoke before; to wit, in measure: that is to say; he will not pluck it up by the roots: for the Lord will lop off that which appears on the outside of the tree; to wit, the branches and the leaves; but he will keep the root sound. As for the reprobates, he will utterly stub them up, and so mangle them to pieces, that they shall never sprout more.  
Whereas others have translated; He blew with his wind: I have thought it better to say; Although he shall have blowed: for he continues the similitude in which he alluded to the herbs and plants, which whither away when any sharp wind blows upon them; yet it is but in the upper parts, because the root lies always warm in the earth. So, albeit the Lord comes violently upon the faithful, and disfigures them so, that they seem as good as brought to nothing, yet is he wont to preserve some sap and seed within them.  
Whereas the Prophet names the east wind; he respects the situation of judea, because that wind did much hurt there; as we may see by many other places. Now we know that every Country hath his particular wind, which is noisome unto it. As for example; some have the the northeast wind; some the south wind: others the east wind rising under the Sun, which is very hurtful; for it makes the corn to shed, blasts and spoils all fruits; it shakes the trees, and leaves nothing almost in the fields that is good behind it. By this east-wind then, some understand that which is towards the Sun rising, being exceeding noisome to many Countries.   
Vers. 9 By this therefore shall the iniquity of jacob be purged, and this is all the fruit, the taking away of his sin: when he shall make all the stones of the Altar as chalk stones broken in pieces, that the groves and images may not stand up. 
Having spoken of the chastisement of the people; he now gins in plainer words to show, that the Lord will so provide for their salvation, by those rods wherewith he corrected them, that they shall feel the fruit thereof. I grant he spoke of this before, but now he expounds himself more clearly; to wit, that all the afflictions wherewith God humbled them, 
In what sense it is said that afflictions purge away sins. Object.  should serve as medicines to purge their sins, so as they should recover his former favour.  
But will some man say, are sins purged by afflictions, by which God corrects us? If it be so, than it follows that they are satisfactions for sins; as the Papists teach. For these two things depend one upon another; to wit, if God correct us for our sins, that they may be done away; then if he sends no affliction, it follows that there must be some satisfaction in stead of it. Ans. But it is no hard matter to lose this knot, if we note that the Prophet meddles not here with this question; namely, whether we merit remission of sins by works, or whether afflictions be satisfactions for our offences. For his purpose is plainly to teach, that corrections are remedies sent of God, whereby he cures our maladies, 
Corrections are Gods medicines by which he cures our maladies.  in regard we are wont to abuse his patience and long suffering. Needful it is therefore that he should force us to acknowledge our sins, & to bear afflictions patiently: and thus afflictions are as purgations whereby our wicked lusts are consumed, 
Psal. 66.10.12. Psal. 89.46.  even as if they had passed thorough the fire; which metaphor the Scripture is often wont to use. But they can no way become satisfactions: I grant men may be prepared by them to repentance.  
Thus he teacheth then that the faithful have none occasion at all to repine against the hand that smote them; but rather to acknowledge that God useth this as a means to procure their salvation; because otherwise they would not be brought to taste how good and gracious he is. If any desire a shorter distinction, we say in a word, that chastisements purge our sins mediately, but not immediately, for they bring us to repentance; which in its order and place, leads us to the obtaining of the forgiveness of sins.  
Now whereas we have translated, Behold, all the fruit shall be, etc. others read it in the genitive; Of the taking away: but I hold it better to read it in the nominative case, in which it is. The word all, is often taken for great, or abundant: he means then that there shall come a plentiful harvest as it were, by these afflictions. To be short, 
Afflictions ought to be taken in good part, in regard of the fruit they bring with them.  he would have this correction to be well taken, in regard of the profit which it brings with it; that the faithful bearing of them patiently and quietly, might thereby be purged from their corruptions, and brought into the way of salvation.  
But in the next place the Prophet expounds himself yet more clearly, where he speaks of the abolishing of superstitions: for whilst Israel was in prosperirie, they never thought of repentance: and truly it is given to men naturally to wax extreme proud and stubborn, 
Prosperity begets pride in us naturally.  when they enjoy ease and pleasure. He shows then that God meant together with their chastisement, to purge their sins; because they had soothed up themselves in their naughtiness before, whilst the Lord heaped up blessings upon them, and caused them to feel his goodness and mercy: but now they should change both their mind and their manners, acknowledging and confessing that they were justly punished. Now the Prophet puts one kind here for all, to the end we should comprehend the whole under this part: so as in a word he notes out the abolishing of all Idolatry and superstition. For he mentions not the Altar which was consecrated unto God, but that which themselves had dedicated to their Idols. When the stones of it then should be broken, 
If sin be put away when all Idolatry is banished: then whilst Idolatry remaineth sin must needs be imputed.  the Idols overthrown, and dashed in pieces, so that no signs of Idolatry at all were to be seen, even at that very instant should the sins of the people be taken away.  
Hence we learn that we can look for no pardon from the Lord unless we forthwith repent us of our sins: for whosoever he be that flatters himself in his filthiness, he shall assuredly pull down the wrath of God upon his own head, which he ceaseth not to inflame against him. Our iniquity then is taken away when we are touched with a true feeling of repentance. In the second place observe, that albeit repentance be an inward affection of the heart, yet it stays not there, but brings forth fruits to the view of men. For it is in vain to make men believe we fear God, unless we cause our light so to shine before them by our outward works: for we can not separate the root from the fruit. Thirdly we have to note, that the Prophet mentions Idolatry principally in this place, because it is the fountain from whence all evils flow. For whilst God's pure worship and sincere religion flourisheth, you shall see the duties of charity necessarily to flow from thence: 
The forsaking of God, the next way to tumble us headlong into the committing of all iniquities.  but we no sooner forsake God, but he forthwith lets us fall into all sorts of vices. And this is the main reason why he comprehends all kinds of wickednesses under the name of Idolatry. Besides, we see that he not only condemns Images and Idols, but whatsoever the jews had invented without the prescript rule of the law: whence it follows, that all will-worship is rejected of GOD. 
God rejects not Idolatry alone, but all will worship, all be it be grounded upon never so good intents.  Where he adds in the end, that they shall no more arise or stand up: he shows how odious a thing Idolatry is in God's sight, seeing he will have the very memory thereof to be quite abolished, so as afterwards there should no sign thereof be left at all. And yet the Prophet meant to express somewhat more, to wit, that our repentance should be such, as that we ought to persevere therein constantly unto the end. For we call not that true repentance when men are only moved upon some sudden passion to renounce and abolish their superstitions, and then forthwith to suffer them to sprout and increase again, which yet we see comes often to pass in many, who in the beginning seemed to be consumed with zeal in an outward show, and within a while have grown key cold again. But the Prophet here notes out such a constant zeal, 
True repentance holds out to the end.  that those who have once begun to forsake and renounce their abominations, hold out and persevere in a good course unto the end.   
Vers. 10. 
* Or, nevertheless.  Yet the defenced City shall be desolate, and the habitation shall be forsaken, and left like a wilderness. There shall the Calf feed, and there shall he lie, 
* Or, shall browse upon the tops thereof.  and consume the branches thereof. 
YEt.] Some take the Hebrew Conjunction Vaughan, for a particle of rendering the cause; and some, as if it signified Otherwise: therefore it will bear a double sense. If we interpret it For, then the Prophet should give a reason of that which went before: but that is against the drift of the text; and beside, it is utterly a very absurd exposition. Those who take it for Otherwise, have the most likelihood: for this threat may well agree, If you repent not, look to the issue; Your City which is so well fortified, shall be made like a wilderness. But yet me thinks this is too constrained a sense. I had rather than expound it, Notwithstanding, or nevertheless: for the Prophet meant to say, that jerusalem and the rest of the Cities of judea should be destroyed: neither could jerusalem possibly escape, albeit God meant to spare his people. This admonition was very requisite, because the faithful might have been discouraged in seeing this holy City overthrown, and the Temple laid on heaps: but they knew by the former prophecies that God had means enough in store to conserve his Church, and the consideration thereof upheld them. The Prophet than goes about to prevent this temptation. And from hence learn, that we ought never to be out of heart howsoever we be brought to a great exigent; and that the Lord gins to handle us with all extremity. Now albeit this threatening may well concern all judea, yet I rather think that he speaks here principally of jerusalem, which was the Mother City of that country.  
Whereas he adds that the Calf shall feed there, it is a figurative manner of speech much used among the Prophets as oft as they mention the destruction of a City: for they then forthwith show that the place shall be made pasture ground. In which we have to observe what should move the Lord to execute such a judgement as to put brute beasts to feed in that place which the jews by their wickedness had profaned. Surely he had adopted them to be his children, and therefore it was their duties to have yielded subjection to so loving a father: but in regard they had broken out into licentious behaviour against him, and had shaken off his yoke, 
The sins of a nation may so far provoke the Lord, that where it was an habitation for men, it shall become an habitation for beasts only.  it was just with the Lord as a punishment of their ingratitude, that the place of their dwelling should now be inhabited by better inhabitants, taken from among brute beasts, rather than men.  
Whereas he saith the tops, it is to augment the description of this waste and desolation: as if he should say, There shall be such plenty of grass, that the Calves shall only browse upon the tenderest parts thereof. The word Saiph signifies also a bow or branch: but because they naturally sprout up on high, I take it here for the top, or end. We may also affirm that the Prophet alludes to the fair show which the City had, it being in times past beautified with fair and high buildings; but nothing should be seen there (these houses being thrown down) but grass, and boughs of trees, wherewith the calves being plentifully fed, should only for wantonness, browse upon the tops thereof.   
Vers. 11. When 
* Or, his harvest shall dry.  the boughs of it are dry, they shall be broken: the women 
* Or, shall come, and shall set, etc.  come and set them on fire: for it is a people of none understanding; therefore he that made them shall have no compassion of them; and he that form them shall have no mercy on them. 
SOme think the Prophet hath respect to the similitude of the vine, whereof he spoke in the beginning of this Chapter; and therefore they translate, When the branches shall die. I grant that the word Kesirah, is ambiguous: but because the similitude of the harvest agrees better; as also that the Hebrew word may be so expounded, therefore I had rather take it in this sense. And yet I translate not, When the harvest shall be dried; but, When the harvest shall dry. Now, To dry in this place signifies nothing else but to come to ripeness; as if he should say, Before the crop be ripe it shall be cut down: and so the Lord will deprive thee of that which thou thoughtest thou hadst sure enough in thine hand. Where he saith, the women shall come; his meaning is, that God shall need no strong army of men to finish this business, but poor weak women shall suffice: and thus he amplifies the indignity that shall be offered them in this chastisement. For he threatens that the calamity shall be full of shame and reproach, in regard that it is a greater disgrace to be prayed upon and spoiled by the hands of silly women, who were never expert in feats of arms, then by men who are soldiers by profession.  
In the next place he shows the cause of this so great a calamity: for at the first blush the Lord might seem too severe in suffering his chosen to be so miserably vexed and scattered, without any succour. Why so? Because it is contrary to his loving and fatherly disposition, to deal thus with his children. But our Prophet shows, that God did not correct the jews so rigorously without good reason, for they were destitute of understanding, & sound judgement. 
Prou. 1.7. Psal. 111.10  It is not for nothing then that he saith, ignorance was the cause of all their miseries: for seeing true wisdom consists in the fear of God, doth not the holy Ghost justly condemn all them to be blind earthwormes, who despise God to walk after their own inordinate lusts?  

Ignorance excuseth not.  And yet such a blindness cannot excuse nor free us from being guilty of malice: for they that offend God, do it maliciously, notwithstanding they be hoodwincked, in respect of the violences of their lusts: ignorance and malice 
For ignorance is for the most part joined with malice.  then are joined together; yet so, that this ignorance proceeds from a corrupt desire of the heart. Thence is it that the Hebrews call all sins generally by the name of ignorances: and thus Moses saith, Oh that they were wise! Deut. 32.29. Now every one may easily be drawn to subscribe to this, by considering in himself with what crooked affections he is carried away: for being once deprived of the light of holy doctrine, and destitute of understanding, the devil sets us going with such a headstrongness, that we neither fear God's hand, nor make any account of his holy word. And that he may set us over boots and all, as they say, in the next place he strives to take away from us all hope of pardon, which may be referred to the whole body of this people in general. For albeit that a remnant were preserved, yet the wrath of God ceased not for all that to be inflamed against the whole multitude in general.  
Whereas the Prophet calls God the maker and former of Israel; it is not meant as in respect of the creation of heaven and earth; but because he made & form Israel his Church anew, by the work of regeneration: 
Eph. 2.10.  in which sense, Saint Paul saith, that we are the workmanship of God: 
Chap. 17.7.  as we also have showed in another place. Now the reason that moved Isaiah to speak thus, was to aggravate and to amplify the measure of their unthankfulness, to which they were grown: showing that they were justly punished, because they dishonoured and disreverenced that God most shamefully, who had both form and preserved them.   
Vers. 12. And 
* Or, yet notwithstanding.  in that day shall the Lord thrash from the channel of the river, unto the river of Egypt: and ye shall be gathered one by one, O children of Israel. 
IN this place the Prophet mitigates the sharpness of the former sentence: for it was an horrible judgement of God upon this people, to be left destitute of all hope of favour or mercy. The Hebrew particle Vau therefore, should be translated as it was in the tenth verse; Notwithstanding, or, Nevertheless it shall come to pass in that day. Also the Prophet useth a similitude, wherein he compares the gathering of the Church to corn that is threshed; which is afterwards separated from the chaff. But what might move him to use this similitude? The poor captives were so oppressed, that they appeared no otherwise, then as corn that is hidden and scattered under the chaff. The Lord was feign to divide that which was hidden under this confused heap then, as with a fan. This similitude therefore of threshing out the corn, doth very fitly resemble this gathering.  
By the channel of the river, unto the river, he means Euphrates and Nilus: for the people were driven partly into Caldea or Assyria, and partly into Egypt: for many fled into Egypt, when the rest were carried captive into Babylon. Thus than he foretelles how the Lord will gather his people from all quarters, not only from Caldea, and out of the whole   
Vers. 4. For his glorious beauty shall be a fading flower, which is upon the head of the valley of them that be fat, and as the hasty fruit afore summer, which while he that looketh upon it while it is in his hand, he eateth it. 

It is not an easy matter to humble such as are besotted with the pleasures of this life. Denys a tyrant of Sicilia.  he almost repeats the very same words which were in the first verse: for it is not an easy matter to humble and terrify those that are besotted with the pleasures of this life, whose eyes are hoodwincked by reason of abundance and prosperity. For Denys the second, a tyrant of Sicilia, became so bewitched, that he was ready to fall on his nose ever and anon, because he was an excessive eater and drinker at great banquets: and thus men's minds are intoxicated, through over much pampering of themselves with delicates, so as they both forget God and themselves. The Prophet than repeats one and the same thing twice, to these that were so blockish and dull of hearing: to the end they might understand and believe that which otherwise would have seemed incredible.  
But he yet adorns his speech by another goodly similitude, which is very fitting for his purpose; for fruits that are hastily ripe, are best esteemed, in regard they come first, and give some hope of a future increase; but they last not long, neither are they fit to keep. And beside, they are fit for none but great bellied women, or for children; or else for youths, which being inordinate in their appetites, devour them by and by. Now he saith, that such shall be the felicity of the Israelites: as if he should say; Your prosperity wherein you so much rejoice, will not last very long, but will be eaten up in an instant. Now look what Isaiah threatens to the kingdom of Israel, the same belongs also to all the world. For men by their ingratitude, are the cause that all the benefits which the Lord bestows upon them, cannot come to ripeness. Why so? Because we abuse and corrupt them by our naughtiness. Thence it is that we bring forth hasty fruits of small continuance, which otherwise might last to nourish us a long space.   
Vers. 5. In that day shall the Lord of hosts be for a crown of glory, and for a diadem of beauty unto the residue of his people. 
Having spoken of the Kingdom of Israel; he comes now to speak of the Tribe of judah, and shows, that in the midst of this so fearful a judgement of God, he will always cause his mercy to be felt. So that howsoever the ten Tribes were gone and lost; yet the Lord would reserve a remnant which should be consecrated unto him, that therein the crown and the diadem of his glory and magnificence might be found: that is to say, 
The Church shall never be so disfigured, but the Lord will find a means to deck her with beauty and honour, Cant. 1.4.  the Church shall never be so mangled and disfigured, but that the Lord will find a means to crown and deck her with honour and glory. And yet I extend not this prophecy indifferently to all the jews, but only to the elect, who were miraculously preserved from death: for albeit he calls this one Tribe and an half but a remnant, in respect of the other ten Tribes; yet we shall see hereafter, that he puts a difference between those who were of the Tribe of judah only. Neither are we to wonder that the Prophet speaks thus diversly of one and the same people: for sometimes he directs his speech to the whole body as it was generally infected with vices; and another while he applies himself to the faithful in particular. It is certain that he rightly calls the jews a remnant of people, in regard of the ten Tribes which had revolted from the pure service of God, and had separated themselves from the unity of faith: but if we shall consider them without comparison, and shall view them as they were in themselves, apart from the rest, he had just cause to tax their wickedness.  
I am not ignorant that others are of a contrary judgement; the reason is, because he by and by speaks of wine, vers. 7. and so they think this sentence should be joined with the beginning of the Chapter thus; It may be the Lord will spare the jews; but how is it possible he should, seeing they are as bad as the rest? Seeing then that they are guilty of the same sin of unthankfulness, must they not needs share with them in their punishment? But these expositors do not advisedly consider that the Prophet is about to set forth a testimony of God's singular favour, in that he did not cause his whole indignation to fall at once upon all the race of Abraham: but albeit he overthrew the Kingdom of Israel, yet he gave the jews respite to see whether they would repent or no. Now with the setting forth of God's patience towards them, he under hand amplifies the fault of this people's ingratitude. For should not they have learned wisdom by their brethren's harms? yes; the calamity of the Israelites should surely have awakened them, and drawn them to repentance. But they passed it over lightly, and never took it to heart. Were they not unworthy of so many benefits then, that would take no benefit thereby? Well, yet the Lord was pleased to conserve his Church even in the midst of them.  
Now you see the cause why he delivered judah and the half Tribe of Benjamin, out of that calamity in which he wrapped the Israelites. Moreover, because judah was a very small Tribe, and was therefore contemned of their brethren the Israelites, the Prophet affirms that there is glory and riches enough in God, to supply all outward wants. 
Our true way unto happiness, is to place it wholly in God.  By this place we are taught what is the true way unto salvation; even to place our whole happiness in God himself: for we no sooner turn back to the world, but we gather flowers which fade and whither, yea and vanish away by and by. But alas this frenzy reigns in every place more than it should: for men will seek to be happy without God: that is to say, without happiness itself. Isaiah also shows, that no calamity, be it never so great, can any way let God to enrich and adorn his Church. For when all things shall seem as good as desperate, yet God lives still to crown his servants with glory. It is to be noted also, that he promiseth the Church shall be beautified with a new hue, even then when her multitude shall be diminished; that by this means the faithful might never be dismayed in the most horrible waste that may befall them.   
Vers. 6. And for a spirit of judgement to him that sitteth in judgement, and for strength unto them that turn away the battle in the gate. 
THe Prophet shows the cause why the Lord will beautify the remnant with new glory. For he propounds before them the estate of a right government, under which a people is preserved: which consists in two things principally; that is to say, Counsel and strength. By counsel and wisdom, affairs ought to be managed amongst the subjects at home: force and munition are for the annoyance of the enemy abroad. Now for as much as Kingdoms and Commonwealths uphold and maintain their estates by these two means, therefore God promiseth the spirit of wisdom and strength unto his people. 
Wisdom and strength are the Lords, job 12.13. Psal. 127.1.  And therewithal teacheth them, that the gift of both these are in his own hands, and that they are not to be sought elsewhere: for neither can the Magistrates govern the City well, in giving to every one his due: neither can the Captains and Leaders repulse the enemy, unless both be led and directed by the Lord.   
Vers. 7. But they have erred because of wine, and are out of the way by strong drink: the Priest and the Prophet have erred by strong drink, they are swallowed up with wine, they have gone astray through strong drink; they fail in vision; they stumble in judgement. 
he now directs his speech unto the profane despisers of God, who were Iewes only in name; and sets forth their ingratitude to the full: for albeit they had so evident a testimony of God's wrath before their eyes, and saw their brethren severely chastised in their sight; yea, albeit they had good experience of his mercy & patience towards them, yet could they not be brought into the right way, by this so fearful an example of severity: neither could they be brought to any amendment by so lively a taste of God's goodness in sparing of them.  
He speaks here of wine and strong drink, by way of similitude: for I understand not this place of the common sin of drunkenness, against which he spoke in the first verse; but I rather think he means they were become like unto drunkards, in regard they were deprived of common sense and understanding. If the word As, therefore be supplied to wine and strong drink, than the sense will be the more plain and evident. I deny not but men wax worse than beasts, by the excess of taking in meats and drinks: nay, questionless their excess therein had sore dazzled the spirits of the jews: but if we consider well of the whole course of the text, it will be easy to see, that he condemns their iniquity under a similitude.  
Where he adds, the Priest and the Prophet; he continues the amplification of their sin whereof we spoke before: so that the common people were not only drunk, but even the Priests themselves, who should have been lights to have given direction unto others: for they are compared to the salt of the earth, as Christ teacheth: now if they grow unsavoury and graceless, what shall become of the multitude? if the eye be dark, what shall become of the parts of the whole body? Mat. 5. 13. and 6.23.  
But the worst of all was, that they erred not only in open wickednesses, but in vision and judgement also: whence we may gather; that the state of the jews was very desperate. And here have we a fair looking glass, wherein we may take a thorough view of ourselves. Is it not strange, that after so many miseries and afflictions, which God hath used to purge out our corruptions, that the Church should yet notwithstanding be so impure? But such is our frowardness, that we kick against the pricks: so that howsoever the Lord endeavours by all means to correct our vices, yet we not only frustrate the same by our rebellions, but daily gather new defilements to the former, wherewith we were spotted before. It is no marvel then if men now adays are so hardened and wax worse and worse, notwithstanding the Church hath been so many ways humbled: for Isaiah affirms, that the people in old time did the like.  
Now whereas the Lord overcame so great and execrable a villainy, by his sovereign bounty, and did still preserve his Church; we must needs acknowledge that this came to pass by his secret purpose, far besides the expectation of any: for he shall prevail but little with us, if he only use ordinary and common remedies.  
From this place also it appears how sottish & childish the Papists are in their brags, 
The sottishness of the Papists assertion, The Church cannot err, discovered.  who have ever in their mouths the Church, the Church: & under the title of their Priests, Bishops, Prelates, & their authority, resist the open and manifest Scriptures: as if, forsooth, these holy orders could never err. Indeed they would make us believe, that they have the holy Ghost shut up in their brain, as if they were the body representative of the whole Church which is never forsaken of God. But here we see what Isaiah saith of the Prophets and Priests of his time, whose calling was far more excellent than was the calling of any (of their shavelings.) Doubtless if ever there were a true Church of God, it was amongst the jews: and the calling of the Priests of that time was approved of by his word, for which these have not so much as a syllable. And yet he shows that even they were no only corrupted in manners, but erred also in vision and in judgement: and not only that, but the Prophets also, whom God raised up extraordinarily to be helps unto the Priests in regard of their negligence: even these became blind in their revelations, and in that holy ministry of teaching and instructing the people. What is more vain then, then under the pretext of a titulary office to exempt themselves from erring, when as yet in the mean while they have not only forsaken the Lord and all true religion, but have also trodden under foot all honesty, and yet are not ashamed to defend their tyranny by all the means they can?   
Vers. 8. For all their tables are full of filthy vomiting: no place is clean. 
HE goes on with the similitude, and represents out unto us as in a glass the manners of such as are given to gluttony: for having once cast off all humanity, they not only become like brute beasts, but plunge themselves into all filthiness. Doubtless it is an odious and vile spectacle, to see tables bestrawed with vomitings: and therefore Isaiah under this figure shows, that the whole lives of these people were very noisome and unsavoury. Yea we may safely conjecture that the Prophet in a word meant to say, That things were wholly corrupted and profaned amongst the jews; so that if any one approached but near to their tables, he should find nothing but drunkenness, and filthy vomiting: that is to say, he that should observe their carriage, should see no part thereof free from loathsome vices and impieties. And as for the doctrine, which of all other was the most precious, truly that was so corrupt, that it stank no less than if it had been defiled with spewings and excrements. Now it is not my purpose to soar aloft into allegories here, as some do.   
Vers. 9 Whom shall he teach knowledge? And whom shall he make to understand the things that he heareth? Them that are weaned from the milk, and drawn from the breasts. 
THe Prophet in this place with great astonishment shows, that the people's disease is grown incurable, and that God had no more fit medicines left in store to heal them, in regard he had but lost all the labour and cost which he had spent to recover them. Truly, behold here the most sovereign remedy that God can use, when he seeks to call such as are gone astray out of the right way, never ceasing to call upon them that err, to that purpose: but when this takes none effect; what hope is left of their recovery, that refuse to be ordered by those means that should do them good? He complains then that God is driven to his shifts (as it were) in regard the people were become so senseless that they would not endure he should cure them: and therefore he compares the jews to little children lately waned, or to such as begin to prattle, upon whom a man should lose his labour that should endeavour to teach them any thing.  
S. Peter for good cause exhorts the faithful to draw near, and as newborn babes to suck in the sincere milk of the word, that they might grow thereby: 1. Pet. 2.2. for a man will never show himself teachable unless he puts off that rebellion which all of us have brought with us from our mother's wombs. But the Prophet here condemns another kind of Childhood, to wit, when men be so besotted in their vices that they meditate no more in the heavenly doctrine then if they were become stark idiots. And therefore some fondly join this verse and that place of S. Peter together: for they make the Prophet speak as if the Lord should be brought in seeking such disciples as were emptied of all pride; and were become like children lately weaned. But he rather complains that his doctrine was published in vain, being propounded as a matter of wonderment to fools and unwise, who yet are not children in malice, but in understanding, as S. Paul saith 1. Cor. 14.20. It will also appear by that which follows in the text, that howsoever they could not comprehend his doctrine, yet that God was not to be accused of over great severity if he rejected them; and would no longer lose time in speaking as to deaf ears.   
Vers. 10. For precept must be upon precept, precept upon precept, line unto line, line unto line, there a little, and there a little. 
THis verse sufficiently manifests that the Lord complains as one that had lost all his labour, in teaching a people obstinate and unteachable. 
Simile.  For the case was all one as if a man should take upon him to instruct little children, to whom he must repeat the letters over and over, who yet immediately forget what was taught them. For although the Master should spend a whole day in teaching them a letter, yet the next day he must begin his labour afresh, and so the next to that likewise, and yet he shall gain nothing by it, albeit he bestows all the pains and skill he hath. Those who change the Prophet's words here, that they might not offend the ears of the readers, do by an affected phrase of speech corrupt the sense, and cause his words to lose that grace which otherwise is in them: for in repeating the same words, he meant to signify a variable and continual repetition, which we know is very troublesome. For it is a similitude drawn (as we have said) from little children, whose memories the Master dares not charge with any great matter, because they are uncapable of it, but is feign to distil the first principles into them as it were drop by drop. And for that cause he repeats the same thing once, twice, yea, many times, and is still refreshing their memories with their old lesson. In a word, such scholars must be always fed with milk, until they be grown to more maturity and ripeness of judgement.  
The Prophet in like manner somewhat after a quipping manner of speech, useth these words; here a little, and there a little. Those interpret it ill, as I think, who read the word a little, line: as if the Prophet had had respect to a building that goes up slowly, and is raised an end by lines, now a little, and then alittle. For this had been an improper similitude, and too far fetched, seeing he speaks here of children's first rudiments. I confess indeed that the same Hebrew word is used in the 18. Chapter, where I have translated, From all parts, or, Line after line, and so in many other places: but the circumstance of this text requires another sense, as also in Psal. 19.4. Unless the word line, or measuring instrument should agree better there: yet I deny not but under a figure it may well be taken for instruction, or rule. For in as much as the rule or plummet which they use in buildings is called by the same name, as we shall afterward see in this Chapter, it is no marvel if it be referred to other rules.   
Vers. 11. For with a stammering tongue, and with a strange language shall he speak unto this people. 
WHereas some supply, that it is as if one spoke, it is superfluous. I refer this to God then, who, as the Prophet saith, spoke in a strange language to this barbarous people. This reprehension ought therefore to have pierced them to the heart, in regard that by their own default they made him to slut and stammer, who yet gives speech unto all. He threatens them not, but rather accuseth them of blockishness, in that they made the heavenly doctrine to become nothing else but a confused sound unto them, so as they received no benefit by it, because they wittingly stopped their ears against it. The Prophet therefore compares their folly to a thing against nature, in that they would not hear the voice of the Lord.   
Vers. 12. Unto whom he said, This is the rest: give rest to him that is weary: and this is the refreshing, but they would not hear. 
SOme expound this sentence in many words thus, If any say unto them, This is the rest, they will not hear: but this is of no force, neither doth it make that coherence which it should. The Prophet rather shows why God became a barbarian (as it were) to the jews: to wit, because they wanted ears to hear him; so that in effect he spoke as unto them that were deaf, for they would not learn what this rest meant. But this deafness proceeded from rebellion; for they presumptuously rejected all wholesome doctrine with a settled malice. It was a frowardness doubly inexcusable then, to reject that rest which was offered them, which all men also naturally desire. They were too far gone already in impiety to stop their ears when God spoke: but their ingratitude was much more insupportable to despise so desirable a benefit with such an high hand. The Prophet shows them therefore what fruit they might have reaped from the obedience of faith, of which they deprived themselves by their own obstinacy. He blames their blindness and ignorance then, because all this proceeded from their rebellion: in that they maliciously shut their eyes against the clear light, which shined unto them from heaven, and loved rather to grope in darkness then to walk in the light.  
Hence we gather, that the unbelievers do willingly plunge themselves into a miserable unquietness of mind as soon as God tenders his word unto them: 
What an inestimable benefit God's word brings, if our own infidelity deprived us not of it.  for he allures all men to partake in this blessed rest. He shows us also the mark, unto which if we level the whole course of our lives, true felicity attends us; so as having once heard the heavenly doctrine, no man can run astray, unless he will do it wittingly. Oh how amiable then ought this good word of God to be in our eyes, seeing it brings us so inestimable a benefit with it, when with rest and peace of conscience we may possess so perfect a blessedness! 
All men naturally desire rest, yet few take the right way to enjoy it.  All will in words affirm boldly, that nothing is better than to dwell in a place of rest: and yet where is he that makes account of it when it is offered him? Nay, all in a manner shun it, as if men had agreed with a common consent to live in miserable perplexity, and continual trembling of heart. In the mean while, none is to murmur and say, that he sins ignorantly: for what is more clear and manifest then the doctrine of God? all excuses of men therefore are but in vain. In a word, what is more absurd, then to lay the fault upon God, as if he taught men either obscurely, or confusedly? Now as God here testifies that he shows unto men by his word the way how to come to an assured rest: so on the other side he certifies the unbelievers, that the continual broils which are within them, are the just recompenses of their wickedness.  
Where it follows, Give rest to him that is weary, some expound it, as if God required works of charity, if so be we will find favour in his sight: and these works are here comprehended under a part for the whole. But as I think the Prophet meant another thing: he rather shows what rest it is which God affords us for the relieving of our infirmity: 
We are convinced of great ingratitude, if our own necessities can not quicken us up to seek the remedies which God freely offers us.  and certainly we are convinced of over great ingratitude, if necessity, which of itself is a sharp spur, cannot for all that quicken us forward to seek this remedy. This sentence of the Prophet tends almost to the same end that the words of Christ do, Math. 11.28. Come unto me all ye that travel and are heavy laden, and I will ease you. So that Isaiah sets the choice of two things here before the jews, to wit, whether they had rather be comforted and refreshed; or to fall under the burden, and so be overwhelmed. Wherein he confirms that which I touched erewhile; to wit, that God exhorts not those that have need of rest, to come unto him in vain; as he saith, Chap. 45.19. I ave not said in vain to the house of jacob, Seek ye me. Are we taught by this word then? Surely if the fault be not in ourselves, we may safely rest in the doctrine which he sets before us. For it is not his custom to feed us with vain hopes, though men are often wont by fond conceits, to throw themselves into many griefs and vexations.  
Moreover, in that he shows that this rest is prepared for those that are weary and groan under the burden: we are taught, therein at the least, to have our recourse unto the word of God, 
It is the property of God's word to bring assured rest to our souls. See jer. 6.16.  to the end we may obtain rest. By which we may be assured, and that by good experience, that it is the property of this word, to quiet our boiling passions, and to appease our distracted and amazed consciences. Whosoever he be then that wanders in seeking rest out of the bounds of this word, shall always be vexed, and shall surely tremble in continual fears: and good reason, for they will be wise and happy without God. This, as we see, befalls the Papists, who having scorned this peace, are therefore tossed to and fro all their life time with horrible anxiety. For Satan turns end winds them, that they are ever vexed with terrible astonishments, and yet can never find any place of rest.   
Vers. 13. Therefore shall the word of the Lord be unto them precept upon precept, precept upon precept, line upon line, line unto line, there a little, & there a little, that they may go and fall backward, and be broken, and be snared, and be taken. 
ALbeit the Prophet repeats the same speech with the former, yet the sense doth a little alter: for now he denounceth the punishment of this so wilful a deafness whereof he spoke. The judgement is, that God shall so dazzle their wits, that they shall not only reap no fruit at all of the doctrine of salvation, but an empty and unprofitable sound. In a word, from the former verses he concludes, that seeing the word of God had in no sort profited the jews; that their unthankfulness should now be punished. 
Note that God may continue his word in a nation, & in the mean while deprive them of the benefit thereof.  Not that God's word should be clean taken from them; but in wanting understanding and a right judgement, they should grope for the way at noon day, and should not find it. And thus God blinds the eyes, and hardens the hearts of the reprobates more and more, when they are waxen incorrigible.  
Saint Paul allegeth this place when he reprehends the foolish conceit of th● Corinthians, who were so possessed with pride, that they admired none but such as spoke unto them in strange languages, 1. Cor. 14.21. It being an usual thing with the common people, to wonder at strange & unwonted things. But this place of Paul is ill understood, by reason they have not well pondered the Prophet's words; which the Apostle very fitly applies to his purpose. For he declares how the Corinthians were carried away with a foolish and unbridled ambition, unreasonably affecting things altogether unprofitable; and thus were become children, not in malice, but in judgement and understanding. By means whereof, they pulled the curse of God wittingly upon themselves; wherewith the Prophet had threatened the jews in this place. And so it came to pass, that the word of God was unto them precept upon precept, receiving no more fruit by it, then if one had told them a long tale in a language they understood not. Men are grown exceeding fond therefore, when they begin to throw themselves by a vain affection into wilful blindness and benumbedness of spirit; with which plague the Lord here threatens the obstinate & rebellious. Saint Paul then expounds and clears this sentence of the Prophet very well; showing, that such as abuse the doctrine of salvation, are unworthy to profit any thing at all by it.  
We had almost the like place to this in the eight Chapter, 
Chap. 8.16. Chap. 29.9, 10.  where our Prophet compared his doctrine to letters sealed up: and anon he will liken it to a closed book. This falls out when the Lord deprives men of the light of his spirit, and of sound judgement for their unthankfulness sake; that seeing, they might not see; and hearing, they might not hear at all: whereby he punisheth them most justly. We ought to observe this well, for we often take ourselves to be great proficients, and to be exceeding happy that we have the word of God amongst us: but what profit get we by it, unless our understandings be fitted to conceive it, and our hearts framed to be directed by it? For wanting this, 
We are in worse case in enjoying the word, then if we were utterly bereaved of it, unless we yield obedience thereunto.  we are more accursed, then if we had not the word at all. And therefore we stand in need of a twofold grace: First, that God would enlighten us by his word: secondly, that he would open our eyes, and dispose our affections to embrace the obedience of it. Otherwise, the light of the Gospel shall stand us in no more stead, than the light of the Sun doth to the eyes of him that is stark blind.  
By this chastisement than we are admonished, 
Let us beware how we abuse God's word.  not to abuse the word of God by our profaneness; but to use it to that end for which he hath ordained it.  
In the end of the verse he shows, what ruin is like to fall upon those that profit not by this clear light of the word, even to be left without a guide, and to stumble and fall; because they are departed out of the right way. But he tells them their falls shall not be easy, for they shall be broken.  
By the word snared, he useth an other similitude; to wit, that snares are prepared for unbelievers, wherein they shall be hampered and led to destruction. We have had the like speech in the eight Chapter, 
Chap. 8.16.  and almost expressed in the very same words: for there the Prophet handles the same doctrine, as touching the blinding of the people, who by the hardness of their hearts, had provoked God to anger. Now his purpose is here to show, that such who take the bridle in their teeth, and will needs turn their backs and be gone from the direction of the word, are very near to a ruinous downfall. For they shall either meet with stumbling blocks, against which they shall dash themselves in pieces, or with nets, in which they shall be snared and taken. In a word, they shall no way escape; for a mischief watcheth for them at every turning, who will not walk in the paths which God shows them; for either they shall fall and be broken before all men; or themselves by privy wiles, shall entrap their own feet in the snare.   
Vers. 14. Wherefore hear the word of the Lord ye scornful men, that rule this people which is at jerusalem. 
He (further) amplifies that sharp reprehension which he used before, and withal, adds a consolation to revive the hearts of the faithful. For as on the one side he threatens the wicked with destruction; so yet on the other side he leaves matter of consolation for the faithful, assuring them that their salvation is dear and precious to God. Now by the word mockers, he means those that were witty and malicious, who by their wily devices, thought to escape the judgements of God: for the verb Lutes, from whence this word mockers is derived, signifies to cavil and to mock. Now he speaks not here to common persons; but to the Princes and Magistrates, who thought themselves wiser and more prudent than those that were under their government. But they employed this dexterity of wit, in devising how they might play mock holy day with God. It is not for nought then that the Prophet doth tauntingly accuse them, in calling them scorners. As if he should say, You think you have such deep devices in your heads, that you can cirumvent the Lord; but he will not take it at your hands.  
Surely the greatest conflicts which the Prophets had, were against the rulers of the people: for howsoever all estates were horribly corrupted, yet they being swollen with a false conceit of their own wisdom, were the most obstinate and untractable of all others. This is to be seen at all times almost: for albeit the common people be carried away with a violent brutishness, yet do they not overflow into such impiety as the great ones, Courtiers, & such other subtle heads do, who think to go beyond all men in fineness of wit. The Ministers of God's word than had need to arm themselves (with the sword of the Spirit) principally against such subtle enemies: for there are none so dangerous, that not only hurt themselves, but lead others also by their example, to become scoffers and despisers. And for the most part, they dazzle the eyes of the meaner sort, by means of their authority and great titles.  
Is it not a fearful and prodigious thing, think you, when the governors of the church are not only blind, but also labour to put out the eyes of others, and embolden them to despise God, to contemn his holy word, and to rend it in pieces with their jests? yea, when they employ the uttermost of their wits and skill to overthrow true religion. But we ought to bend our forces against such kind of men, and that according to the Prophet's example in this place, and not to be outfaced in this fight, whatsoever they can say or do unto us. And himself shows how such scorners should be used: that is, not much to trouble our heads in devising how to instruct them, (for teaching will do them little good) but we ought to rebuke them sharply, and to terrify them with God's judgements. The greatness of the offence is augmented in regard such had place in God's sanctuary, and thereby infected his chosen people with their vile behaviour.   
Vers. 15. But ye have said; We have made a covenant with death, and with hell are we at agreement: though a scourge run over, and pass thorough, it shall not come at us: for we have made falsehood our refuge, and under vanity are we hid. 
HEre the Prophet adds the reason wherefore he called them mockers; namely, because they had cast off all fear of God. And he shows how they made themselves believe, that (of all men) they should never be punished for their transgressions, so as they grew the more brazen faced. And as if this had been a sufficient warrant for them, they gave themselves the more freely to do evil, and without any fear, pursued whatsoever their lusts led them unto. And this is it that he means by their covenant with hell and with death: for they audaciously scorned all the threatenings and plagues of God; because they took themselves to be out of his gunshot.  
By the word Kozeh, he signifies that which he said touching the word Berith, which signifies a covenant: for he repeats one thing twice. This word Kozeh, which signifies vision, is as much as we use to say, To understand: and it seems there is a secret opposition in this place between the visions of the Prophets, and those cunning devices which these wily ellowes delighted in. But yet in the mean while it is certain, that these fine heads never came so far as to brag thus, and to utter such words indeed; for that had been too ridiculous, and little children might have laughed at them. Moreover, they always studied doubtless how to get themselves all the credit they could among the people, albeit they despised God, & rejected all wholesome admonitions; they would not be so gross then to confess that they made falsehood their refuge. But the Prophet observed their affections and outward practice, and not their fair shows: and considered what was in their hearts by their deeds, & not by their words. Now because men are wont to please themselves in their vices, and with brazen faces, in despising Gods threatenings, it proves by their practice that they have made a covenant with death, which they nothing fear though God terrify them with it: therefore the Prophet in general reproves this carnal confidence, which makes men forget the remembrance of God and his judgements, whereby they wittingly deceive themselves as if they were able to escape his hands.  
But especially he closeth with these Lucianists 
Lucianists.  and mock-Gods, who think they are in nothing so wise as in deriding of God: and the more they would cover their villainy, the louder the Prophet cries out with open mouth against them; as if (out of some dark corner) he should draw all their deep and desperate thoughts into the light. After this sort I pray you behold the wit, the cunning, and subtlety of these wise men of the world, who being environed with miseries and ruin on every side, do yet think themselves hidden in safety. Are they not well worthy therefore to seek their salvation in lies, seeing they despise the salvation of God which themselves scorn and deride? Indeed they cover their practices with cunning deceits, and under goodly pretexts, and in the mean while take them for nothing less than lies: but (whatsoever they imagine) the Prophet hits the nail on the head (as we say) and calls them by their names.  

A double Simile.  As touching this clause of a scourge running over, the Prophet under those words comprehends two similitudes. For first he compares the afflictions and calamities wherewith God chastiseth the wickednesses of the world to a scourge: and then resembles the same to a deluge, in regard of the violence and vehemency thereof. Now these scoffers thought themselves cocksure in regard of being hurt by any such tempests, how sharp or furious soever they were, and made full account to escape; albeit they overran the whole land: provided that they were fortified with falsehood and with vanity before hand. They could not but see what judgements and calamities men are subject unto: but because they beheld not God's hand in them, nor considered his providence, but imputed whatsoever fell out to blind fortune, therefore they sought remedies and leaning-stocks whereby they might secure themselves, and keep back these scourges far off from them.   
Vers. 16. Therefore thus saith the Lord God, Behold, I will lay in Zion a stone, a tried stone, a precious corner stone, a sure foundation. He that believeth shall not make haste. 
NOw Isaiah comforts the faithful, and threatens the wicked with their just and deserved perdition. First, he sets down the consolation which concerned the faithful, who were then in stead of a May-game to these Gallants. For we see how the wicked are not ashamed at this day to deride our simplicity, holding us no better than idiots, that in the midst of so many troubles and bitter persecutions we still hope notwithstanding, that God will turn all to the best for us. The Prophet soars up and relieves the hearts of the good with this consolation then against the insolency of the reprobate, to the end they might go on cheerfully and boldly, contemning all their flouts & mocks, and might also be assured that their hope should not be in vain. The word demonstrative Behold, is put here for the greater assurance of the matter; as if he should say, Albeit the unbelievers make no reckoning of my words, nor give any credit unto them, yet will I be as good as my promise for all that. The pronoun I, is also of great weight, for the further confirmation of the prophesy. Now for the words, first Bochan is put by way of an epithet with the word stone, and signifies, Of proof; and may be taken as well in the active signification, as in the passive, or for a stone upon which the whole building is to be framed and ordered as to his rule: of for a tried stone. But the first exposition seems to agree best, and the propriety of the Hebrew tongue requires that we interpret it rather in the active signification. He calls it a tried stone then, in regard of his effect, because the whole building was to be squared and fitted upon this stone, otherwise of necessity the whole house must sink.  
The word corner which he adds to it, signifies, that it bears up all the weight of the building; and by this title (which is also given him in Psal. 118.22.) his power and virtue is recommended unto us. Lastly, he calls it a foundation, or (if we may so speak) a foundation fundamental: thus proceeding by little and little, and as it were by degrees to the commendation of this stone. For he shows that it is not a common stone, or such a one as is taken out of many which serve in the building: but that it is a rare and excellent one; even such an one as bears up all the weight thereof. It is a stone then; yet so as it fills the whole corner: and is so the corner stone, that the whole building is laid upon it. For as no man can lay any other foundation, 1 Cor. 3.11. so must all the Church & her members rest and be built upon it only.  
Some translate the second part of the verse as if it were an exhortation, Let not him that believes make haste: but I rather take it in the future tense, in regard it agrees best both with the scope of the text, as also because it is approved of by the authority of S. Paul. I deny not but the Apostles followed the Greek translation, and in using their liberty, were content to give the sense of the place without looking curiously to the words: but they have in nothing altered the sense, but have rather truly and naturally delivered the same: respecting the drift to which it was rightly applied. As often then as they allege a text out of the old testament, they diligently retain both the end and use of it. The Apostle alleging this prophesy translated it according to the Greek; Who soever believeth, shall not be confounded, Rom. 9.33. which agrees with the Prophet: for questionless his meaning was to say, That he which believes, aught to be quiet and still; so as to desire nothing besides; neither wavering in uncertainty, nor yet hasting to seek out new remedies, but shall fully content himself in his faith only. The translation is proper then as you see, in regard the word to hast notes out fervency, or trembling. In a word, 
A commendation of faith, in regard of her effect.  the Prophet meant to commend faith by this inestimable fruit; because in it we find assured rest and quiet. Whence it follows, that we shall always be in unquietness and vexation of mind, until such time as we have attained it: for no other haven remains for us to harbour in in safety, 
No peace without that faith which is grounded upon the truth of God.  but the truth of God, upon which, if our faith be firmly settled, we shall find it the only means to set us in rest and tranquility of mind. The same Apostle in another place describes unto us the fruit of this faith, where he saith, That being justified thereby, we have peace with GOD, Rom. 5.1.  

Christ is this corner stone. Mat. 21.24. Act. 4.11. Rom. 9.33. 1. Pet. 2.6.  Now the Apostles and Evangelists show that this stone is Christ himself: for when he was sent into the world the Church was then truly built and settled. For first, all the promises had their steadfastness in him: secondly, men's salvation resteth upon him alone. Take away jesus Christ then, and the Church by and by falls and goes to ruin. It is evident by the very text itself therefore that this is to be referred unto Christ, without whom we have no assurance of salvation, but shall be in danger of utter ruin ever and anon. Moreover, we have the authority of the Evangelists and Apostles; yea, the Holy Ghost teacheth the same plainly by their mouth and ministry.  
But if we shall scan things a little better, it will be easy to see how these things are applied unto jesus Christ. 
Reasons to prove that this stone must be Christ.  First it will be granted that Isaiah doth nor for nought bring in the Lord himself pronouncing this, to whom only it belongs to lay the foundation of his Church, as hath been showed before, and shall be touched again hereafter: and beside, this sentence is oft met with in the Psalms. For though all men should lay their hands to this work, 
It is God himself that hath builded his Church upon this corner stone.  yet were they not able to lay the least stone aright: it is God alone than that found'st and builds his Church, howsoever for this purpose it pleaseth him to use the ministry and labours of men. Of whom is it now, I pray you, that we hold jesus Christ, but of the Father? It was the heavenly Father then who did and performed all these things, and appointed his only begotten son to be the foundation of our salvation.  
Object. But was not this stone laid before? Was not the Church always built upon this foundation? Ans. I confess it was so, but only in hope: for Christ was not yet manifested in the flesh: neither had he as yet accomplished the office of our Redeemer. The Prophet speaks therefore as of a thing to come, to the end the faithful might be well assured that the Church which they then saw, not assailed only, but woefully rend and shaken, and falling as it were to the ground, should be established by a new prop when it shall rest upon that stone which God would put under it with his own hand.  
He saith, it shall be laid in Zion, in regard Christ was to come out thence. Which also serves much for the confirmation of our faith; when we see that he proceeded from that place which was so long before appointed unto him. But Mount Zion now is every where, because the bounds of the Church are stretched to the ends of the world. Now Christ is the true tried stone: for all the building must be squared and proportioned upon him, so as we can not be the building of God, unless we be fitted unto him. For which cause the Apostle commands us to grow up in him which is the head, in whom all the body ought to be knit and joined together, Ephes. 4.15. for our faith must be wholly proportioned to Christ, to the end he may be the rule of it. He is also the corner stone, upon which not only a part of the house rests, but the whole weight and substance of it: for none other foundation can any man lay, saith S. Paul, but that which is laid, to wit, jesus Christ, 1. Cor. 3.11. Now ye see wherefore Isaiah leads us to this foundation when he brings in the Lord promising the restoration of his Church: 
The Church's ruins can no way be repaired but by Christ alone.  for there was such a woeful desolation, that it resembled a waste wilderness, which could no way be brought into any good fashion but by Christ alone.  
In that he is called a stone to stumble at: this is by accident: for the unthankful who reject him by their own malice, find him to be that which he would not be unto them. But of this we have spoken in the eight Chapter.   
Vers. 17. judgement will I also lay to the rule, and righteousness to the balance, and the hail shall sweep away the vain confidence, and the waters shall overflow the secret place. 
IN regard the waist of the Church was such, as the faithful durst scarce hope for a better estate, he shows that God hath the means ready in his hand to reform the Church anew. 
Another Simile.  And as before he used a similitude taken from building, so now also by another he teacheth that they needed not to fear as if God were not able in the end to finish the good work of his building begun. 
When God gins to build his Church, he will also finish the same.  In the mean while he doth by the way tax the pride and insolency of such as would be taken to be pillars of the Church; which yet as much as in them lay took the next way to overturn it. The light of faith was almost put out: God's service was corrupted: so that there was a fearful deformity to be seen in the estate of this people, albeit they boasted themselves to be the royal Priesthood. Which we see now fulfilled in the Papacy. For they stick not to belch our glorious titles without any shame at all, albeit the lamentable confusion to flight in the valley of Baal-perazim by the pursuit of David, 2. Sam. 5.20.25. 1. Chro. 14.11. Secondly, when the Amorites and other enemies were discomfited in the valley of Gebeon by the Isralues, under the leading of joshua, who obtained such favour of the Lord that the Sun and Moon stood still at his request, that he might have time the better to give his enemies the foil, josh. 10.10.  
By the word of standing up, he notes out God's power, because we think him asleep, or sitting idle in heaven, when he lets the ungodly alone. at their ease. It is said that he riseth, or stands up then, when in all men's sight he gives testimonies of his might, which especially appears when we behold what great care he hath over his Church. And albeit there were sundry respects which caused the Lord in former times to lift up his hand against strangers which were the enemies of his chosen, and now to proclaim open war against the jews: yet Isaiah applies these examples very fitly to his purpose, 
God provides no less for the safety of his Church by expelling her domestical enemies, then if he bent his power against strangers.  in regard the Lord provides no less for the safety of his Church by chase the domestical enemies out of it, then if he bent his force and weapons of artillery against aliens. He holds them then for no less than his enemies, howsoever they have the face to profess themselves his friends and people.  
Some think he calls this a strange work, because nothing agrees better to God's nature then to show mercy in pardoning sins: for when he is angry, it is against his liking, and therefore puts upon him another nature as it were contrary to his own. Because in Exod. 34.6. he proclaims himself to be gracious, merciful, patiented, good, and slow to anger, to which the rest of the Scriptures do accord in many words, and divers phrases, setting him forth to be infinite in compassion. Others expound Strange, in regard he was wont in former time to defend his people; it was therefore a rare and strange work that he should now be so severe towards them to root them out as his enemies. To speak what I think, I take this word Strange for wonderful, and a thing unheard of: for so we are wont to esteem those things that are seldom seen among men, who as (we know) are much given to wonder at new and strange accidents. It is as much then as if he had said, The Lord will not punish you after a common and ordinary manner, 
In what sense this word strange is taken in this place.  but so strangely, that whosoever sees or hears of it shall be astonished.  
True it is that all the works of God are so many testimonies of his power, yea, the least of them is sufficient to draw us into an admiration: but in regard they are little respected because they are common, we think he works nothing, unless it be by some extraordinary means. The Prophet therefore sets before us the examples of old time, to the end men might know that howsoever this was esteemed a wonderful and strange hand of God, yet it was no new thing with him, seeing he hath showed the like testimonies of his power long since, and that no less great and unwonted. Yet I receive it for granted and willingly agree thereunto, that the Prophet opposeth the wicked Israelites here, to the Philistims and Canaanites: As if he should say, The Lord was wont to show miracles when he saved his people, but now he will do them for their destruction: for seeing the Israelites have so far degenerated, they shall feel the hand of God in their perdition, which their fathers felt in their preservation.   
Vers. 22. Now therefore be no mockers lest your bonds increase: for I have heard of the Lord of hosts a consumption, even determined upon the whole earth. 
HE again advertiseth these wicked ones whom before he had called scorners, 
Vers. 14.  that their subtle devices, contempts, flouts and cavils should stand them in no stead, because all their fetches should vanish into smoke: and herewithal exhorts such unto repentance in whom there was yet left any hope of healing. For this cause he repeats the same thing often, to try if he could awaken them: for he affirms, if they will obstinately stand out, they shall do nothing else but more and more weave the web of their own ruin. Whereas some in stead of bonds, translate Chastisements, it agrees not well with the context, which contains in it a very apt similitude, borrowed from nets. 
Simile.  For as the Fox that is taken in the net, or snare, fastens the knot the more whilst he endeavours with struggling to escape, and to save himself: so the wicked, the more they seek starting-holes, the further they work themselves fast in the snare. They will needs be running out of God's reach, and will kick against the pricks, 
Simile.  like resty jades, who endeavour by all means to throw their rider: but what get they in the end by such rebellion and stubbornness? nothing but the harder and heavier strokes.  
By this we are taught how to proceed with wicked persons, but then especially when we see them destitute of the fear of God: Truly we must forthwith threaten them that they shall escape by none of their cunning shifts or jests from that wrath of God which is ready to seize upon them. Hence also we are admonished, that it is no good jesting with God, because he shows us here as in a glass, and that from the beginning of the world, what the end of such have been as have set light by God's admonitions and warnings.  
Now to the end this prophesy might the rather be believed, Isaiah shows that he speaks nothing but that which was revealed to him by the Lord of hosts. The word Calah signifies sometimes Perfection, sometimes Consumption, as was said Chap. 10.23. but it is to be taken here for Consumption, because the Prophet's drift is to show that the Lord is determined quickly and wholly to root out this sinful generation from off the earth. Two things are comprehended in this verse then: first, that the world is near to a fearful destruction (unless any had rather to refer this word earth to the land of judea, which I reject not.) Secondly, that the day is assigned, in which it shall be done, and that it is also at hand. The word heard, is here taken for revelation: and thus he saith it was revealed unto him. For as the Lord determined to use the ministery of his Prophets, so did he also reveal his secrets unto them, that they might be the expositors of them. It is as much then as if he had said; The whole world is filled with wicked impieties, the reprobate rejoice in their rebellion, as if there were no God at all to punish them: but he will show himself judge and avenger throughout the earth, or in all the quarters of judea; neither shall any part thereof be exempt from calamities and affliction, in regard of the open contempt of God and his laws. Now albeit Isaiah published these things in his time, yet they no less belong to ours, then to his: for God will show himself to be always one and the same, and hath been wont to execute his judgements with like equity and judgement.   
Vers. 23. Harken ye and hear my voice: harken ye and hear my speech. 
THe Prophet useth a preface, as if he meant to speak of a thing of great importance: for we are not wont to call for audience, or to will the hearers to give their attention, unless some matter of good consequence is to be propounded. And yet it seems Isaiah speaks here of common things, as of ●illing, sowing, threshing, and such like. But the Prophet meant by this to raise the minds of his auditors above these earthly matters: for speaking of God's judgements, and showing how great his wisdom is by which he governs the world, albeit the wicked sort think that all things go upon wheels at a venture, his desire was to teach and express an high mystery by familiar similitudes, 
High mysteries are sometimes expressed by common and familiar similitudes.  such as were well enough known to all.  
We often complain, as if God altogether winked at the practices of the wicked, because he thunders not down upon them at our pleasures: but the Prophet tells us that God ordains nothing but that which is lawful and right. 
The drift of this preface.  This preface than hath this drift; namely, to teach men how foolhardy they be to set God to school, in that they control his judgements, and interpret them to the worst; the reason is, because he hath set a schoolemistris before them in the ordinary course of nature, in which they may behold these things as clearly as in a glass. Behold here then a secret complaint against the blindness of men, who stumble at the very noon day. He shows that they are senseless and brutish, in not comprehending the works of God that are so apparent; and yet are so bold, as to subject that to their senses, and to control that, which is high and hidden from them. For example, Saint Paul in speaking of the resurrection, calls them fools which know not the power of God in the seeds that are cast into the earth. 
1. Cor. 15.36  Thou fool, saith he, that which thou sowest, is not quickened, except it die first: so Isaiah here pronounceth them senseless fools, who are not able to comprehend the wisdom of God in so plain & evident things. To be short, he affirms men to be witless and blind in beholding Gods works, when they are to profit by them.   
Vers. 24. Doth the Ploughman blow all the day to sow? Doth he open and break the clots of his ground? 
THis place is usually expounded, as if God taxed the people of ingratitude, in regard that he had played the part of an husbandman with his ground, and had left no cost or pains unbestowed; but yet had not received that fruit which he expected. And thus the jews expound it; whom both Greeks' and Latins have followed: but the Prophet meant another thing. For he joins this doctrine with vers. 22. in which he had threatened that the destruction of judah, or of the whole earth was revealed unto him: and therefore now adds, that God doth not always stretch out his arm, neither doth he ever keep one rate in punishing the rebellions of man, but often times winks thereat, and defets his judgements for a time. This patience of the Lord the wicked abuse, taking the greater liberty thereby to sin; as Solomon well showeth; that is, 
Eccles. 8.11.  because all things fall out alike both to good and bad, and that the most desperate wretches do prosper, when the faithful in the mean while are subject to many miseries; yea often to greater than the very reprobates and castaways: In a word, when the ungodly perceive no difference (in outward appearance) to be put between the godly & themselves, they either think there is no God at all, or else that things are governed by the disposition of blind fortune. Isaiah answers to this on this manner; Know you not that God hath the times and seasons in his own power, and that he hath skill enough to dispose of his matters in all ages? If the Ploughman be not alway ploughing his ground, nor breaking of his clots, is any man therefore to tax him of ignorance? Is it not his wisdom rather that causeth him for a time to cease? 
The application of this similitude of the Ploughman.  For what should a man do in turning up the ground continually, but trouble himself to no purpose, unless it were to hinder the growth of his corn? Much less may God be said then to do things at random, or without judgement; for he knows how and when to perform his work.   

Vers. 25. When he hath made it plain, will he not then sow the fitches', and sow cummin, and cast in wheat by measure, and the appointed barley and rye in their place?  
26. For his God doth instruct him to have discretion, and doth teach him.  
27. For fitches' shall not be threshed with a threshing instrument, neither shall a cart wheel be turned about upon the Cummin, but the fitches' are beaten out with a staff, and Cummin with a rod.  
28. Bread corn when it is threshed, he doth not alway thrash it, neither doth the wheel of his cart still make a noise, neither will he break it with the teeth thereof.  
NOw he speaks of the seed, whereof the Ploughman puts not in as much as he can; neither powers he it out by heaps, but views the ground, and then sows it with as much as is convenient: for otherwise, great heaps would lie and rot, and there would not so much as one kernel take root. Again, he mingles not divers seeds together, but reserves one part of his field for wheat, another for fitches', and the rest for Cummin: all which he doth by measure, which is here understood by the word Shorah, which ought thus to be understood as I take it, and not for good, or excellent, for he speaks here of measuring. He saith the like of reaping and threshing: for corn is not beaten out all after one manner, but wheat is beaten out with the cart wheel, or some ragged or toothed instrument: fitches' with a rod, and Cummin with a flail. Now he speaks here after the custom of his Country: for wheat is threshed in France only with a flail, Provence only excepted. To be short, his meaning is, that every kind of grain is not beaten out after one fashion, but every one hath such an Instrument as fits the nature thereof. Also that the Husbandman is not alway threshing, but keeps a measure, lest otherwise he should bruise the corn.  
But who taught him this knowledge? Surely God only. If they then be so well instructed, and so provident in these small things, what are we to think of that great Master and Doctor who hath taught it them? Knows not he how to keep a steady hand and an even carriage in his works? Foresees not he the fittest times when to execute his judgements? to wit, when to turn up the wicked, and to cause his Plough and Harrows to pass over them? Doth not he know the fittest time when to thrash them out? yea, and how many blows, and with what kind of punishment he is to strike men? Knows not he what is fittest for every time, and for every person? Shall not he that hath framed the whole order of nature, dispose of things by equal proportion? Dare men be so foolhardy to quarrel with him; or to call his wisdom in question? In a word, the Prophet's meaning is, that no man ought rashly to censure the Lord, if he bring not the way of the wicked upon his own head by and by: but rather that men are in this behalf to repress their boldness, 
We are not to quarrel with the Lord, if he bring not his judgements speedily upon the heads of the wicked, but ra her to repress our boldness in this behalf.  seeing for the most part they mistake things even in small matters.  
For if one that knows not what belongs to Husbandry should see a Ploughman driving his Blow over the fields, making furrows, and breaking the clods, turning his oxen this way and that way, and following them at an inch, he would surely laugh the man to scorn, and it may be would think it a pretty sport for little children: but the Ploughman on the contrary knowing what he doth, can easily condemn & convince such an one of rashness and ignorance: for such as are modest, will judge that these things were not done in vain, nor at random, albeit he knew not the reason. Would not a man think that the seed which is cast into the ground were lost? An ignorant body would judge it to be so. And yet if they should give such a sentence (as those that lack knowledge are always the forwardest and boldest in giving their verdict) would not men of understanding reprove and condemn such for their rashness, 
There is a place in 2. Tim. 2.19.20. which answers to Master Caluins' exposition touching this text.  and that justly? Now if the case stands thus, how will the Lord deal with us (think we) if we presume to control his works, which are so far above our reach, and altogether incomprehensible. judge we then by this, how much we ought to flee all overweening: and on the other side, in what sobriety and modesty we are to keep under all our thoughts. 
If we ought to judge modestly of man's actions, much more of Gods.  For if it be our duties to walk in modesty with men, and not rashly to condemn that whereof we are ignorant, ought we not much more to walk thus with our God?  
As oft then as we shall think of the calamities wherewith the Church is so many ways afflicted, let us not by and by cry out that God hath cast her off, as if because the wicked are let lose, therefore they shall presently have their wills: but let us on the contrary assure ourselves that the Lord will provide a remedy for us when his time appointed is come; and in the mean while let us reverently and heartily submit ourselves under his just judgements. Now if any be pleased by taking a narrower view of these words, to gather, that some are punished sooner, some later, as being deferred for a season: this will not only be found probable, but it is also fully agreed unto by the Prophet. Hence then there is ministered unto us a singular consolation, to wit, the Lord will so moderate his strokes, that at no hand he will bruise or break in pieces those that are his servants. Indeed he destroys the wicked and brings them to nothing; but he corrects his children, 
God destroys the wicked, he only corrects his children.  that being thereby purged and tamed, they may be brought home into his garner.   
Vers. 29. This also cometh of the Lord of hosts, which is wonderful in counsel, and excellent in work. 
SOme expound this place as if the Prophet should say, that this knowledge of Husbandry comes of the Lord: but I rather think it to be the application of the things that went before. For as he hath set forth God's wisdom in the smallest matters, so would he now raise our minds higher, that we might learn with the greater reverence to consider of his secret and wonderful judgements. We may, and no doubt ought (by the way) to note, as touching that which is contained in the 26. verse, that not Husbandry alone, but all other profitable arts also are the gifts of God, 
All profitable sciences the gift of God.  who powers into their understandings, those artificial and cunning inventions. Men therefore ought in no case to wax proud of them, or to attribute the knowledge hereof unto themselves; as those of old time have done, who being unthankful unto God, have deified those whom they thought to be the devisers of arts. Thence came the heaps of so many gods which the heathen have forged unto themselves, out of the shop of their own brain. From out of this workhouse have proceeded the great Ceres, Triptoleme, Mercury, and infinite others more, so highly renowned by the words and writings of mem. But our Prophet shows, that as these sciences were given them from God, so ought they to be referred to his glory, as to him that is the only author and master workman. And if this esteem be to be held of husbandry and other handicrafts, what shall we say of the noble and liberal sciences; as of Physic, Law, Astronomy, Geometry, Logic, and the like? Shall we not much more affirm, that these are the gifts of God? 
If God be the author of handicrafts, much more of Liberal arts.  Nay, shall we not both consider & acknowledge his goodness in the bestowing of them, that so as well in the least, as in the greatest thereof, we may set forth his honour and praise?    

THE XXIX. CHAPTER.  
Vers. 1. Ah 
* Or, Ariel, Ariel, or woe be to, etc.  altar, altar of the City that David dwelled in: add year unto year: let them kill lambs. 
IT seems this should be another Sermon: in which Isaiah threatens jerusalem. He calls it Ariel, that is to say, the Altar of God; because the whole strength of the City depended upon the Altar. For howsoever the Citizens trusted in other means whereof they had great store; yet they chief relied upon the Temple and the altar, more than upon any other defences. They thought themselves invincible indeed, by reason of their power and forces: but above all, they held themselves in a fort utterly impregnable, in regard that the Lord covered them under his wings. Now they imagined that God was with them as long as they retained the Altar, and the sacrifices. Some think that the Temple is here called Ariel, because it was proportioned like a lion; to wit, broad before, and narrow behind: but I had rather understand it simply of the Altar; and the rather, for that Ezechiel also gives it this name, Chap. 43.15. This prophecy doubtless was directed to the whole City; but we must note the Prophet's drift, 
The Prophet's drift.  which is to pluck away from the jews this fond trust, because they thought God would surely help them, as long as the Altar and sacrifices lasted. For they bragged of them, as those who untruly persuaded themselves that they had served God to the full, albeit their lives were vile and wicked.  
In the next place he bends his speech against the City, which he adorns with a goodly title, by calling it the City that David once dwelled in, and yet only by way of yielding so much unto them: for he will afterwards refute this their vain pretext, so full of vanity.  
Some by this word understand little jerusalem; that is to say, the innermost City, which was also compassed about with walls: for two Cities were comprised in one as it were, because it was enlarged and extended the confines thereof further off then at the beginning: but as I think this place should be understood of the whole City. He mentions David, in regard they gloried as much in his nam●, as if God's blessing had been continually tied to the palace royal: for God indeed had promised that David's Kingdom should endure for ever. 
2. Sam 7.13. Psal. 89.36.   
Hence we may gather how sottish and ridiculous the Papists are now become, who will needs link the Church to Saint Peter's chair; 
Papists ridiculous in tying the Church to Saint Peter's chair.  and thus would make the world believe, that God can no wherere find a place to dwell in, but in the chair of Rome. We dispute not with them now, whether Peter was ever Bishop of Rome or no: but let us grant it were undoubtedly so, yet dare they affirm that Rome had at any time the like promise that jerusalem had? 
Rome never had that promise made her, which God made to jerusalem.  This is my rest, here will I do all, for I have a delight therein: Ps. 132.14. But what if God had made them such a promise? do we not see how Isaiah threatens jerusalem; to wit, that God is driven thence, 
God is banished from that place whence his word is excluded.  when his word was rejected, and his pure worship corrupted. What shall become of Rome then that hath no promise at all? Dare she compare with jerusalem? If God cursed that holy City which he had specially chosen; what will he say, think you, to other Cities, who have overthrown all his holy laws and ordinances?  
Add year unto year. The Prophet joins this with the former, because the jews thought themselves clear aboard, as they say, when they had a little breathing and respite given them: for the wicked imagine that there is a truce between God and them, when they see no signs of his wrath likely to seize upon them: for this cause they promise to themselves nothing but peace, peace; whilst the Lord suffers them to enjoy ease and prosperity. Against such security the Prophet threatens, that God is ready to execute his vengeance; notwithstanding they offered their sacrifices ordinarily, and renewed them year after year. Hence we may learn, that albeit the Lord defers his chastisements, and the execution of his vengeance, yet we ought not therefore to defer our repentance. For what if he spares and bears with us for a time, hath he therefore forgotten our sins? No such matter. Let us beware how we build our peace then upon so slippery a foundation. Let us at no hand abuse his patience and long suffering, but let the same rather draw us to repentance, and to the seeking of free reconciliation with him.   
Vers. 2. But I will bring the Altar into distress: and there shall be heaviness and sorrow; and it shall be unto me like an Altar. 
I Think that the letter Vau, should be taken here for a particle adversative; as if he should say, Yet will I execute my judgements upon you, and will avenge my quarrel, although it seem for a time, that in thus sparing of you, I am at one with you. In the next place he threatens them with sorrow and lamentation, in stead of their festival days. Some think the word sorrow to be an adjective: but I am not of their mind; for it is taken in the same sense in the Lamentations of jeremiah, Chap. 2.5. The Prophet shows then that the Lord will bring this City into such distress, that the jews shall well perceive they have not to do with men, but with God: so that howsoever the Assyrians made war upon them, yet they should know to their cost, that God was their chief Commander and Captain.  
Where he adds, that it shall be to him like Ariel, it cannot agree to the Temple only: for his meaning is, that the City and all shall be sprinkled with the slaughter which the enemies shall make in jerusalem; which he compares to an altar, whereupon beasts are slain to be sacrificed: for as oft as the wicked are destinated to destruction, the Prophets compare the same to a sacrifice. In a word, in that he alludes thus to the altar, he affirms that the whole City shall be like Ariel, because it shall overflow with the blood of the slain. Whence it is manifest enough, that an outward profession of God's worship, together with the external ceremonies and tokens of his favourable presence are to little purpose, unless a frank and cheerful obedience be joined therewith. And thus in taunting the hypocrites (who profanely presented their beasts in sacrifice to God, as if by such means they thought to appease his anger) he saith, that all their labour is lost: for having polluted the Temple & the Altar, he tells them that none can sacrifice rightly unto God, but in killing and sacrificing those that were appointed to the slaughter throughout the City; as if he should say, You shall be murdered and killed in every place. He calls this sacrifice a violent slaughter, by an improper phrase of speech; because they refused to offer themselves willingly unto God.   
Vers. 3. And I will besiege thee as a circle, and fight against thee on a mount, and will cast up ramparts against thee. 
BY the verb Chaddur, he alludes to the roundness of a ball; and signifies as much as if in our usual speech we should say, I will compass him about: and thus shows, that they can no way escape. Where it is added, I will fight against thee on a mount, it concerns the second means by which a City is to be taken: for they use to make incursions here and there, or to lay a standing siege. Now he confirms the doctrine of the former verse, & shows that God should be the chief Leader in this war, and that the Assyrians should undertake nothing but by his commandment, notwithstanding themselves were thrust forward with an inordinate lust and desire of reigning over the poor jews. For it was very requisite that this people should be fully persuaded, that God was the author of all the calamities wherewith they were oppressed, to the end they might thereby come to a narrow examination of their impieties. Now the oftener we meet with this doctrine in the holy Scriptures; so much the more careful aught we to be in imprinting the same well in our hearts: for the blessed Spirit of God is not wont to repeat one thing again and again without just cause.   
Vers. 4. So shalt thou be humbled, and shalt speak out of the ground, and thy speech shll be as out of the dust: thy voice also shall be out of the ground, like him that hath a spirit of divination, and thy talking shall whisper out of the dust. 
HE derides the pride of the jews, who as long as they were in prosperity (as hypocrites are wont to do) despised all admonitions and threatenings. The Prophet therefore saith, that they should one day be humbled: to wit, after their pride shall be taken down. Not that they shall change their manners, but because shame shall constrain them to turn their wont mirth into mourning. And therefore here must be a close opposition supplied: for he speaks to those jolly fellows, who seemed to have the world at will, who with big looks disdained every one, as if they had been subject to no God at all. Nay, they feared not to load him with blasphemies and injuries, and contemned his holy word. This pride, saith Isaiah, shall be brought down well enough, and this intolerable arrogancy shall cease.  
In the next words he expresseth this further by a similitude, saying, that they shall whisper and speak, as it were, out of the holes of the earth. For he compares the voice of those which in times past was so loud and high, to the speech of Conjurers, who give their answers out of some hollow cave digged under the earth, mumbling out I know not what confused noise; for they speak with no distinct voice. His meaning is then that these haughty ones shall be like unto them.  
Some expound this as if the Prophet meant to say, that their chastisement should nothing profit them: but the text crosseth that sense; and beside, he will by and by show that the jews should be brought to repentance. But first of all he terrifies them, to the end he may beat down their pride, because they did stoutly & rebelliously despise all the threatenings of the Prophets. The humbling therefore whereof he speaks signifies nothing else but that they should be covered with shame, in such wise, that they should not dare to advance themselves, nor to utter forth their swelling words of vanity.   
Vers. 5. Moreover, the multitude of thy strangers shall be like small dust, and the multitude of strong men shall be as chaff that passeth away, and it shall be in a moment even suddenly. 
I Will first recite the opinions of others, and then that which to me seems most probable. All (in a manner) do think that this should be spoken of the enemies of the jews; for they take the word Strangers for enemies, and so they affirm that the multitude of those who should oppress the jews shall be like the dust, that is to say, infinite. But considering all things circumspectly, I incline rather to another opinion, to wit, that the Prophet speaks by way of contempt of the fortresses and garrisons whereupon the jews relied. For they had soldiers out of foreign Countries that were valiant under their pay. And thus I interpret the word Aritsim, which properly signifies so much; neither do I wonder a little that some of the Rabbins should take it for the heathen or wicked. In regard the jews than drew unto themselves divers garrisons out of strange Countries, they thought they were cocksure, and out of danger. The Prophet on the contrary threatens that their garrisons shall skirmish in vain, notwithstanding their companies be many in number, for they shall be but as dust or chaff, that is to say, like unprofitable offscourings, so as they shall have neither strength nor activity. Hence may we observe, 
No wisdom nor strength against the Lord.  that be our riches or abundance never so much, yet all shall turn to smoke as soon as the Lord shall but blow upon it. The preparations which men make last awhile it may be, but when the Lord shall once but lift up his hand, all strength must vanish, and become like chaff.  
In the end of the verse some expound, that a sound shall arise suddenly, and as in a moment from the invasion of the enemies: but I rather refer this word, shall be, to the time that this shall endure, which shall be but short, as saith the Prophet: for his meaning is, that these garrisons shall not hold out long, but shall vanish away in a moment. Men shall boast but in vain therefore, seeing God is their enemy.   
Vers. 6. Thou shalt be visited of the Lord of hosts with thunder and shaking, and a great noise, a whirlwind, and a tempest, and a flame of devouring fire. 
HE adds the cause why all these multitudes of garrisons shall be like stubble, setting it forth by a contrary similitude. For he opposeth the wrath and visitation of the Lord of hosts against these soldiers: For alas, how will straw and stubble be able to resist the flame of a devouring fire? How shall dust be able to abide the force of the whirlwind? His meaning is then that the vengeance of God shall be so great, that no preparations shall be able to withstand it. And in this sense me thinks the text concurs well; the parts whereof would not answer proportionably one to another if we should follow another exposition. Now by this we learn, that our enemies which assail us shall never attempt more against us then the Lord shall permit. If he then be pleased to defend us, our adversaries can not hurt us, although they should stir up all the world against us. On the contrary, is he minded to correct us? We can resist his wrath neither by weapons nor any fortresses whatsoever, for he will sweep them away as with a whirlwind; yea, he will consume them like a devouring flame, that leaves nothing behind it.   
Vers. 7. And the multitude of all the nations that fight against the Altar shall be as a dream or vision by night: even all they that make the war against it, and lay siege unto it. 
I Expound this verse otherwise then some do, 
The first member of this seventh verse is explained in the verse following.  who think that the Prophet meant to comfort the faithful, which I confess is not without great show of reason. And so it contains a very excellent doctrine, to wit, that the enemies shall be like those that dream, when the Lord shall disappoint them of their hope, even whilst they imagined they were sure of the pray. But this interpretation (for aught I see) seems not to agree very well with the text. Sometime it falls out that a sentence sounds so goodly in show, that we are drawn to such a liking of it that it steals from us the true and natural meaning thereof, 
We must not easily be carried away to like of such a sense of Scripture as steals from us the meaning of the Holy Ghost, how goodly a show soever it seems to have.  so as we neither advisedly consider the text itself, nor yet take any great pains to seek out the author's intent and purpose.  
Let us see then whether the Prophet's meaning be as they say, for seeing he still continues to denounce threatenings in the verses following, I doubt not but he prosecutes his speech in this place, which otherwise should be broken off abruptly in this sentence. For he rebukes and taxeth the jews for their obstinacy, in that they durst be so bold to despise God & all his threatenings. To be short, he reproves their false trust and confidence by a very fit similitude, saying, that the enemy should suddenly come upon the jews even at that time when they thought themselves hope of the resurrection, 
Luk 10.27. Act. 23.8.  yea the doctrine of the immortality of souls was utterly abolished: how could it be I pray you, but the people must become like beasts or swine? For take away the hope of the eternal and blessed life from men, and what shall we make of them? And yet it sufficiently appears by the testimonies of the Evangelists, that such they were when our Lord jesus Christ came into the world. For at that time these things were truly accomplished, according as our Prophet foretold; to let us see that these things were not uttered by him at random, but that they assuredly came to pass, though the wicked no doubt in his time made light account of his words.  
Their incredulity and blindness therefore fully appeared when this true light came to lighten the world; to wit, jesus Christ the only light of truth, the soul and spirit of the law, and the end whereat all the Prophets aimed. Then, I say, the jews especially had a vail laid over their eyes; which was figured before in Moses, when the people could not endure to behold him, 
Exod. 34.30  because of the brightness of his countenance. But this is truly fulfilled in Christ, to whom it appertains to take away and abolish this vail, as S. Paul teacheth, 2. Cor.. 3.16.  
Until Christ then, the vail remained over their hearts untaken away in reading of Moses: for they rejected Christ, to whom Moses ought to have been referred. Now in this place under the word Moses, the whole law is to be understood; which being referred to Christ, the true end thereof, this vail shall then be taken away. These judgements of God we ought so to behold, that we at this day acknowledge him to be the same judge he was wont to be, and that the same vengeance is prepared for us, if we give not ear to his holy admonitions.  
In that he expressly mentions them that are learned and ignorant, observe that we comprehend not the mysteries of salvation by the quickness of our wits, or because we have been well trained up in schools; for this could not privilege such from the imputation of being blind. God's word then must be embraced with our whole affection, if we mind to be freed from this vengeance, wherewith not the rude and ignorant alone are threatened, but those also which are book learned, as they say.   
Vers. 13. Therefore the Lord said; Because this people come near unto me with their mouth, and honour me with their lips, but have removed their heart far from me; and their fear toward me was taught by the precept of men; 
THe Prophet shows that the Lord shall have very just occasion to correct his people thus severely, albeit it was an hard and horrible punishment, that their minds should be so besotted by God's revenging hand. But as men are bold and rebellious, so they are easily drawn to plead with him, as if he dealt over rigorously with them: the Prophet declares that God hath performed the office of a judge; & that the cause thereof rested wholly in men, who stirred him up by their impiety & rebellion. Also he shows that the people have well deserved this chastisement; but especially by their hypocrisy and superstitions.  
He notes their hypocrisy, 
Hypocrisy.  in telling them that they drew near with their mouth and lips: for so I expound the verb Nagash, which I take to be most probable, although others are of a contrary opinion: for which cause some translate, To shut up; others To magnify one's self: but the 
* That is, opposition.  antithete (to wit, the verb to withdraw) which is added by and by after, shows that this is the true exposition, which also is most received.  
But he taxeth their superstitions 
Superstition.  and idolatries, when he saith, that their fear which they had, was taught by the Commandments of men. Now these two things are for the most part joined together. Nay, more than that, for hypocrisy is never without impiety or superstition; 
Hypocrisy & superstition go commonly together.  and on the other side, impiety & superstition is always accompanied with hypocrisy.  
By the mouth and lips, 
The difference between true worshippers and false.  he means the external profession, which is common both to good and bad: but they differ in this, that the wicked have only a vain outward show, thinking themselves discharged, if they have opened their lips in God's worship and service: but the good present themselves before God in the truth of their hearts, & in yielding him obedience with all their power, they acknowledge and confusse how far off they are from performing their duties as they ought to do.  
He useth then the figure called Synecdoche, a thing very frequent in Scriptures; when a part is taken for the whole. But he made choice of that part which was very fit for his purpose; seeing men are wont to make most show of godliness by the tongue and lips. The Prophet than comprehends all the other parts of God's worship, whereby hypocrites are wont to counterfeit and deceive, for they are every way bend to lying and vanity.  
We need seek no better expositor of these words than jesus Christ, who upon the speech of washing of hands, (wherewith the pharisees reproved the Disciples, because they had omitted so holy an act in their conceit) that he might convince them of hypocrisy, saith, Isaiah prophesied well of you, O ye hypocrites, saying, This people honours me with their lips, but their heart is far off from me: Matth. 15.7, 8. To the lips and mouth therefore the Prophet opposeth the heart; the integrity whereof God chief requires of us. For if we want that, he rejects all our works, carry they never so goodly a show in the eyes of men. For as himself is a Spirit, 
joh. 4 23, 24  so also will he be adored and worshipped of us in heart and spirit: at which end, if we begin not, we may do what we will in outward show, but it shall every whit be accounted nothing else but vain ostentation.  
Hence we may easily judge, what estimation the religion of popery ought to have amongst us, who put all their service of God in ringing, 
With what trumpe●ies the Papists would seem to honour God.  piping, singing, mumblings, in setting up candles, in copes, censings, cross, and a thousand such fooleries: for we see that God not only rejects these things, but also detesteth them.  
Now for the second point: when God is served according to men's inventions, he condemns this superstitious fear, albeit men endeavour to cover the same with a fair pretext of religion, devotion, and fear. He gives a reason why this is in vain; to wit, because this people was taught it by the precepts of man. For I read the word Melummadah, (which signifies taught) passively; because the Prophet's meaning is, that all order is overthrown, if men's precepts (and not the rules of God's word) be taken for the right manner of his service. For the Lord would have our fear, and the honour which we give him, to be squared according to the rules of his word, and demands nothing but a sound obedience, by which we dispose of ourselves and all our actions, according to this rule, without turning either to the right hand or unto the left. Whence it sufficiently appears, that all those who are taught to serve God after men's traditions, are not only senseless, but do also weary themselves in a pernicious labour: for what do they else but provoke God's wrath against them, who cannot more plainly discover how much he hates these wilworships, then by this so heavy a punishment?  
Flesh and blood I grant thinks it strange that God not only makes none accounted of this trash, but also severely punisheth men's endeavours, who through error and folly, take much pains to appease him. But we are not to wonder if he maintains his own authority after this sort. jesus Christ himself expounds this place, saying; In vain do they serve me, teaching for doctrines men's precepts: Matth. 15.9.  
Some would supply a conjunction thus; And precepts: as if the sense were not otherwise clear enough. But it appears he meant another thing; to wit, that they take a wrong course, who follow men's commandments for the rule of their faith and life.   
Vers. 14. Therefore behold, I will again do a marvelous work in this place, even a marvelous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. 
HE not only threatens the ignorant and common multitude with blindness, but also the wise, who drew the people into an admiration of them. Now by this punishment we may judge how odious and detestable this sin of hypocrisy is (before God) 
How detestable the sin of hypocrisy is before God.  of which he spoke in the former verse. Is there any punishment more to be feared then blindness and giddiness of spirit? Men commonly perceive not the greatness of this mischief; and yet it is of all other the greatest and most woeful. He speaks not of the rude ones then, but of the teachers themselves, who ought to be in stead of eyes to the people. For the multitude are always blind of themselves, as the rest of the common sort are: but if the eyes be blind, what shall become of the rest of the parts of the body? If the light, as jesus Christ saith, be turned into darkness, how great is that darkness? Matth. 6.23. This is added therefore by way of amplifying this judgement.  
From this place also we may gather, how foolish and vain the boasting of the Papists is, who think they have put all the world to silence, if they once allege the authority of their Bishops, Doctors, and Priests of the Apostolical Sea. 
The Papists think they have put all the world to silence, if they but once mention the authority of their Bishops and the Apostolical Sea.  It may be they think they have better knowledge than the jews. But whence have they drawn it? They will say, from God. But we see the Prophet speaks not here of the wise, among the Chaldeans or Egyptians: but of that order of Priesthood, which God himself had ordained: yea, of the Teachers and chief heads, and of the standard bearers of the elect people, and of the only Church of God in those times. In a word, of that high Priest who was a figure of the Son of God, Christ jesus. For under this name of the wise men, he comprehends whatsoever was excellent and in account among the people.   
Vers. 15. Woe unto them that seek deep to hide their counsel from the Lord: for their works are in darkness, and they say; Who seethe us? and who knoweth us? 
THe Prophet once again sets himself against the wicked and profane contemners of God, whom before he called mockers; 
Chap. 28.22.  who thought themselves wise in nothing more, then in setting light by the word of the Lord. For religion was become a thing too base for them: and therefore they shrouded themselves under their crafty inventions, as in a labyrinth; by reason whereof, they boldly contemned all the admonitions & threatenings of the Prophet: yea, not only that, but even the whole doctrine of salvation. It sufficiently appears by this verse then, that this plague (which afterwards spread itself further) was then in the world; to wit, 
Hypocrites have used of old to scorn both God and the prophecies.  hypocrites were wont pleasantly to scorn God in their hearts, and to despise the prophecies. Isaiah cries out against them therefore, and calls them Hammaamikim, that is to say, Diggers: even as if they digged themselves caves and hiding places, thinking thereby to deceive God's sight.  
The words following of hiding their counsels may serve us for an exposition. Some expound this verse as if the Prophet condemned the curiosity of such who are too bold in diving into the secret judgements of God: but this exposition hath no good foundation. The Prophet makes it clear enough of whom it is he speaks, when he adds their scoffing speeches, in that they thought to commit their wickedness so covertly and privily as if none were able to discover them: now this hiding of their Counsels signifies nothing else but a bold persuasion of escaping God's hand. And thus the wicked obscure the light, by putting their mists before it, lest their secret perversity should be espied.  
Thence proceeds this shameless question of theirs, Who seethe us? for albeit they seemed in outward appearance to serve God, yet they thought themselves able not only to put the Prophets to silence by their shifts and devices, but even to overthrow the judgements of God. I grant they did not this openly, for such will always hold an outward show of profession, that they may the better deceive others thereby: but in their hearts they acknowledge no God, but that which themselves have forged in the shop of their own brain. 
Hypocrites acknowledge no God in their hearts, but what they have forged in their own brain.  Isaiah then compares these subtle practices of the wicked, in which they so much please and flatter themselves, to dens or caves, for they think themselves to be so covered over with a vail that even God himself can neither see nor surprise them in their wickedness.  
Now in regard that the great ones are for the most part tainted with this vice, I think the Prophet meant specially to tax them: for they think themselves too too simple and dull witted, unless they can despise God, and reject his Law, believing no more thereof then that which likes their own humours. They dare not for shame reject Religion wholly, but are constrained whether they will or no to subject themselves to some one worship or other. But this they do only because they think it will bring them in some profit and commodity; but are never touched inwardly with any true fear of God at all.  
This impiety discovers itself in too many in these times, but especially since the Gospel was revealed. We see how easily men might be brought to be at one with God under the Papacy, for had not the Pope forged such a god as would change his shape according to men's several dispositions? what man was there amongst them that had not a device by himself to purge his sins; and divers services wherewith to appease his god? wherefore it is no marvel if gross impieties appeared not then, seeing they were hidden under such coverings; but now they be removed and taken away, men have plainly showed what they were before.  
In the mean while the evil whereof Isaiah complained in his time is no less incident to those of our age: for men think that God sees never awhit when they have put their shifts between, as if all things were not naked and bare before his (all seeing) eyes, or as if any were able to hide themselves out of his sight, or to deceive him. You see the cause then wherefore the Prophet for a more ample declaration saith, that their works were done in darkness, referring it to the vain confidence wherewith the wicked are bewitched, who have their sight so dazzled (notwithstanding the light before them) that in not seeing it, they labour to flee from the presence of God. Nay, which is worse, they promise themselves freedom from all punishment, and give themselves the rains to all disorder, as if God lay so closely hid, that he could be no way able to find them out.  
Hereunto appertains that which they say, Who shall see us? Not that the wicked utter such words with their mouths, as hath been said, but because they thought or spoke thus in their hearts, as their boldness and vain confidence witnessed, for they were so plunged in iniquities, that they rejected all admonitions, even as if they should never have had any thing to do before God's judgement seat. The prophet than we see had to deal against such wicked ones, who albeit in outward show they seemed to have some knowledge of God, yet they denied him by their works, and persecuted the pure doctrine with all extremity. Now thus to speak, what is it else but to affirm that God is not the judge of the world, and so to pluck him down from his throne of judgement? for he can not be known but by his word, which being once suppressed, or rejected, it can not be but himself, who is the author of it, must also therewithal be forsaken and rejected.   
Vers. 16. Your turning of devices shall it not be esteemed as the potter's clay? for shall the work of him that made it say, he made me not? or the thing form say of him that fashioned it, he had none understanding? 
THis verse is diversly expounded; and there is also some difficulty in regard of two Hebrew particles, In, and Ci. In is often taken for an interrogation, sometimes for an affirmation, which is the cause that some take it for Truly. Moreover, they take the word Haphac for Subversion, as if he should say, Your subversion shall be esteemed as the clay. Others, for Thought, that is to say, for the counsels which are working in the brain. But the exposition most received is, to take this word for Subversion or destruction: as if he should say, It will be no more mastery for me to root you out, then for a potter to turn his clay in his hand: for you are like unto it, in regard that I have form you: yet because the Prophet seems to oppose the two foresaid particles one to the other, I incline to another opinion, but so, that I reject not the former exposition, which in itself contains a very profitable doctrine. Thus I understand it then, Your turning, or removing; that is to say, the counsels and devices which run to and fro in your minds, shall they not be esteemed as the potter's clay? for is it not as if the vessel should say to him that made it, Hast thou form me? 
See Chap. 55 9  Your pride is strange therefore, for you do as if yourselves were your own Creators, and as if you had all things at your beck. But it is my proper office to appoint what I think good: and if you dare usurp my right and authority, be it known unto you, that you have forgotten your condition, no less then if you thought yourselves goddess rather than men.  
This diversity of expositions altars the Prophets meaning nothing at all; whose purpose was to confirm the doctrine of the former verse: for he again reproves these proud ones, who attributed so much power unto themselves, that they would by no means be brought under God's yoke, being in such wise bewitched with a false opinion of their own wisdom, that they contemned all good admonitions, as if they had been sums petty gods. Thus you see how it is said, that they denied God that form them: for whatsoever it be that men attribute unto themselves, therein they rob God, and take away that honour which belongs unto him.  
The exposition should be a little differing in the first member only: those which take the particle In affirmatively, draw this sense; Certainly I will break you, as if a potter should break the pot which he hath made. But because the Prophet had to deal against great ones, who sought coverts to hide themselves from the Lord, I rather take it by way of an interrogation, as if he should say; Are you such subtle headed fellows indeed, that by the turnings and discourses which you plot in your minds, you think you can bring this and that to pass, as the Potter doth his clay, who by turning it upon his wheel, makes it receive what shape it pleaseth him? But let every man choose which sense he likes best: for mine own part, I have followed that which I think to be most probable.   
Vers. 17. Is it not yet but a little while, and Lebanon shall be turned into Carmel? And Carmel shall be counted as a forest? 
NOw the Lord shows that he will let these wicked ones see what they are: as if he should say; You rock yourselves asleep in your pride; but I will wake you ere it be long. For men are wont to take liberty to themselves to do evil, till they feel the heavy hand of God: for which cause, the Prophet threatens that his iudgementts are ready to seize upon so brutish a boldness. Under the names of Lebanon and Carmel, he meant to express a renewing of the world as it were, and a change of things therein. But the doubt is, to what end: in which regard, the expositors disagree much one from another: for mount Libanus being replenished with trees and forests, and Carmel being a fat and fruitful soil: many think that the jews are compared to Carmel, because they should become barren: and the Christians to Lebanon, because they should bring forth great plenty of fruit. This opinion hath a goodly show, 
Men much delighted with unapt expositions.  and men are usually very much tickled and delighted with the like devices: but we find a like place to this in the end of 32. Chapter, verse 5. which will make it manifest, that the Prophet doth here by way of comparison, set forth the greatness of God's favour: for when he shall begin to bless his people, the abundance of all benefits shall be such, that Mount Carmel shall lose the report that it had for fruitfulness. He saith then, that he will make Lebanon to be like Carmel: that is to say, of a woodland, it should be made pasturage to sow corn in: so as they should gather as much fruit of ploughed land, as if their present estate being compared with that which it should be afterwards, it might well be esteemed barren and desert. But this manner of speech shall be more fully expounded when we come to the 32. Chapter.  
Others take Carmel for a noun appellative: but I had rather take it for a proper noun: for his meaning is, that these so fruitful fields might well be counted barren and desert, in comparison of this new and extraordinary fruitfulness. Others expound it allegorically, and take Lebanon for the proud, and Carmel for those of mean estate: which is too far fetched; and for mine own part, I affect always to follow the most natural sense; and that is it which I have touched before. Moreover, to the end the faithful might not be discouraged, he descends from threatenings to mercy; assuring them that after they shall have showed their obedience of faith in bearing the Cross, which for a time was to be imposed upon them, they should behold a sudden change to approach, which would cause them to rejoice. And yet in taking away this hope from the wicked, he signifies that vengeance is then nearest unto them, when they think least of it, and whilst they promise themselves all prosperity: for when they shall say, peace, peace, then shall sudden destruction overwhelm them, as S. Paul saith, 1. Thess. 5.3.   
Vers. 18. And in that day shall the deaf hear the words of the book: and the eyes of the blind shall see out of obscurity, and out of darkness. 
HE promiseth, as hath been said, that the Church of God shall continue safe in the midst of these storms: for albeit the world should be shaken with infinite tempests, and laid on heaps, as if heaven and earth went together, yet the Lord would conserve a little flock, and raise up his Church again, as out of the midst of death. This place ought greatly to refresh the weary spirits of the Saints, and to confirm their faith: for is it not a miracle of miracles, that so small an handful of the faithful (amongst whom remains the one and the same religion, worship, faith, and means of salvation) should be conserved among so many wracks of Empires which happened here and there?  
But it seems that Isaiah contradicts himself; for before he foretold that God's people should be so besotted, that they should have none understanding: vers. 11, 12. and now on the contrary he saith, that the deaf shall hear, and that the blind shall see. His meaning is then, that the Church must first be chastised and purged; not after an ordinary or common fashion, but so strangely, that she should seem as good as utterly extinct.  
And therefore he saith, In that day: that is to say, after God hath punished the wicked, and cleansed his Church, he will not only enrich the earth with store of fruits, 
It is an happy thing when temporal blessings and inward renovation go together. Men are not so fit to receive comfort in the day of distress, as when the storm is over. Wherein the true means of the Church's restoration consists.  but with the renewing of the face thereof, he will also restore hearing to the deaf, and sight to the blind, to the end they may understand his law. For men had neither eres to see, nor ears to hear withal, as long as so horrible a judgement lasted: for all were so terrified and amazed, that none could understand. But when the plagues & miseries should cease, than the Lord would open the eyes of that that were his, to the end they might see & embrace the goodness of God. For this is the true way to effect the restoration of the Church; namely, in giving sight to the blind, and hearing to the deaf: which jesus Christ, as we know, not only effected upon men's bodies, but especially upon their souls: john 9 We through God's infinite mercy have had experience hereof even in our times, who have been drawn out of that gross darkness of ignorance into which we were plunged, and hath brought us out into the true light: 
Psal. 40.  for our eyes have received sight, and our ears, which before were close stopped up, have been opened to understand, because the Lord hath pierced them, to fit us for his service.  
True it is that the blessing which he mentioned in the 17. verse, concerning the renewing of the earth, was unto them a good testimony of their reconciliation: but the illumination whereof he now speaks, is much more excellent; 
All Gods benefits will turn to our ruin, without we be borne anew.  for without that, all the gifts of God will not only vanish away, but will also turn to our ruin and destruction. Now the Lord justly attributes to himself alone, so excellent and great a work: for it is not possible that those which are blind and deaf, should recover their sight and hearing by their own power. It appears therefore that this is promised in particular to the elect only; because the greatest part of men do always lie wallowing and weltering in darkness.   
Vers. 19 
* Or, Then the, etc.  The meek in the Lord shall receive joy again; and the poor men shall rejoice in the holy one of Israel. 
THen the humble shall again be glad in the lord] I translate this place thus: whereas others expound; The meek shall continue to rejoice: for the Prophet speaks not of the continuance of joy, but rather of a new joy. As if he should say; Notwithstanding they be heavy and sorrowful now, yet I will give them cause of gladness, that they shall be once again filled with joy.  
He speaks of the humble: in which, note that we are prepared by afflctions to receive God's grace: 
Afflictions prepares us to receive God's grace.  for the Lord casts us down and humbles us, that he may afterwards raise us up. When he corrects his children then, we ought not to be discouraged; but rather to meditate on this and the like sentences, and to hope still above hope. And to conclude, that after we have suffered a little while, 
Heaviness may endure for a night, but joy comes in the morning.  God will in the end give his Church joy and consolation. Moreover, we hence gather that which I touched before; to wit, that the grace of illumination is not common to all indifferently: for albeit all drank of the same cup of affliction, 
All receive not benefit alike by afflictions.  yet affliction humbled but a few, to make them truly poor in spirit.   
Vers. 20. For the cruel man shall cease, and the scornful men shall be consumed: and all that hasted to iniquity shall be cut off. 
NOw he expounds that more fully, which was said in the former verse; to wit, that the restoration of the Church should consist in rearing up those that were humbled, and in showing compassion to the poor. But first of all that purgation of the Church whereof we have spoken, was necessary: for as long as God defers to execute his judgements upon the wicked, that are mingled among the good; they bear all the sway in the Church, all things are corrupt and out of order, God is neither worshipped nor served as he ought, and religion itself is trodden under foot. When the wicked than are either taken away, or repressed, than the Church recovers her first beauty; and the faithful feeling themselves disburdened of so many miseries and calamities, do begin to leap for joy.  
In the first place he calls the cruel, Artsim: which word is diversly expounded: but the Prophet, as I think, makes a distinction between those who were not ashamed to commit their wickedness openly; and such, who although they had some show of goodness, yet in the mean while were no better than the rest, because they despised God in their hearts. It may be also that he gives them two differing titles, in regard that as thieves among men, they spoilt, oppressed, and vexed, giving themselves leave to commit what them listed. And thus they were not restrained by any fear or awe of God, because they esteemed of religion but as a fable. He also comprehends other wickednesses in adding, that they rose betimes to do evil: for he speaks not of the Chaldeans or Assyrians, but of such as would be held to be of the number of the faithful, and boasted, that they were the children of Abraham.   
Vers. 21. Which made a man to sin in the word, and took him in a snare: which reproved them in the gate, & made the just to fall without cause. 
WE have told you heretofore with whom the Prophet had to deal; namely, with hypocrites, and profane contemners, who esteemed all the reprehensions & threatenings of the Prophet but as wind, and had forged to themselves a god of their own devising. For such who only sought liberty to live as they listed in their lusts and wicked courses, were utterly unable to bear the sharp reproofs of the Prophets, neither would they be touched nor repressed by their good wills. For which cause they were diligent in noting and observing their words, either to snarl at them, or to wrest something or other to their purpose. Neither do I doubt but he here taxeth the wicked who were offended at the plainness of the Prophets, and with their sharp and vehement rebukes, as if they meant to bring the necks of the people, princes, and priests under their girdles.  
Thence it is that these calumniations and false accusations are raised up against the faithful servants of God at this day: thence is it also that such doubtful and curious questions are propounded unto them, even as nets and snares to put the innocent in hazard of their lives, or else to plunge them into some imminent danger. And we see that the Scribes and pharisees did the like even to jesus Christ himself, Math. 21.23. and 22.17. john 8.6. The last member of the verse which is added by way of exposition, shows, that this is not to be understood of slanders and other cunning devices in general, by which the subtle are wont to entrap the simple: for the Prophet rather more plainly condemns the wicked conspiracies by which the unbelievers endeavour to exempt themselves from all reprehensions and censures. Now in regard that their assemblies were kept openly for giving sentence in judgement, and that the gates were always replenished with people, the Prophets took opportunity from thence to reprove all sorts, so as they spared not the judges themselves. For the matters of life and death at that time were in the hands of such wicked and godless wretches, that it was needful to rebuke them very sharply. But in stead of making any good use of these admonitions to come to amendment of life, they became so much the worse, and raged against the Prophets, and laid snares to catch them, for as Amos saith, They hated him that reproved in the gate, and abhorred him that spoke uprightly, Amos 5.10.  
This appertains to all, and especially to judges and rulers in Commonwealths, who are the most impatient, and will by no means abide the least reproof. They love to reign as Kings, and would be so esteemed of others also, albeit they be worse indeed than the meanest good subject.  
The expositors agree not in the exposition of the verb jekoshun, which signifies to spread nets: for some take it to chide, others, to do wrong, as if the Prophet accused the malapertness of those who gave over themselves to violence, and by means thereof banished such out of their presence as should any way touch them in their reputations. But as I hope the readers will approve of that reading which I have followed.  
He also saith that the just was overthrown without cause, for they did what they could by craft and wicked practices to bring the just into hatred, as if they had been the only wicked men in the world: but after they have borne their scoffs and reproach for a while, their enemies at length shall come to destruction. 
Vers. 20.  For this is the Consolation which the Lord gives the faithful, to wit, that he will not suffer the wicked to scape so scotfree but they also shall snart for it, and in the end shall be suppressed, howsoever for a time they had the world at will. 
Let patience have her perfect work.  But we must have patience to wait for the accomplishment of these and the like promises.   
Vers. 22. Therefore saith the Lord unto the house of jaacob, even he that redeemed Abraham: jaacob shall not now be confounded, neither now shall his face be pale. 
THis is the conclusion of the former sentence, for he comforts the people, to the end they should not despair in this poor and woeful estate into which they should be brought. It is also needful to note the time unto which these things ought to be referred, to wit, to the time of the captivity when the Temple was overthrown, the sacrifices abolished, so as it seemed religion was wholly rooted out, and all hope of deliverance taken from them. There was great cause therefore why the hearts of the people should be sustained and upheld by these prophecies, to the end that the wrack and ruin of all things being come upon them, they might have this plank (as it were) to save themselves from Shipwreck, upon which if they kept themselves firmly, they might by means thereof come safe to the shore. By this let us be warned also to embrace the like promises by faith, and when all things shall seem desperate, yet let us rest upon them with our whole hearts.  
Now he speaks of the house of jaacob, in which we are to note, that the virtue of God's word is perpetual, and of such efficacy, that it brings forth fruit as long as there is a people in the world which adores and stands in awe of him. For there are always some whom God reserves, because he will not suffer the race of the faithful to perish. 
Doubtless there is an end, and thy hope shall not be cut off. Prou. 23.18. None that trust in him shall be confounded. Psal. 34.22.  Hath the Lord spoken it then? let us believe him, and doubtless the time will come in which we shall reap the fruit of our faith. For as his truth is firm and stable in itself, so if we rest constantly upon him, we shall never be destitute of comfort.  
It is not without cause also that he adds, that God who now promiseth to be merciful unto jaacob, saith, that he redeemed Abraham: for he therein brings the people to the beginning of the Church, that considering God's power, which from time to time was manifested by so many famous examples, they might have no occasion at all to call his truth into question. If so be then they gloried in that they were the children of Abraham, 
Abraham's deliverances.  they were also therewithal to think from what place the Lord did first deliver him, to wit, from the service of idols which he and his father worshipped: josh. 24.2. But he redeemed him often besides that; to wit, when he was in danger in Egypt and in Gerar: Gen. 12.17. & 20.14. Also when he discomfited the Kings: Gen. 14.16. Lastly, when God granted him issue even at the time when he was past power to beget any: Gen. 21.2. For albeit the Prophet had a special respect to God's adoption, when he commanded him to go out of his father's house: yet under this redemption, he comprehends also all the benefits which God bestowed upon him: for we see that Abraham was not redeemed only once: that is, from extreme dangers and perils of death. Now if the Lord raised up his Church in the only person of Abraham, and that in such a time as he had lost all strength to beget any children to conserve the same after him; will not the Lord preserve it for the time to come, when in man's judgement it was as good as forlorn? 
A singular consolation.  What a miserable waste was there of the Church, at the coming of Christ? How many enemies were there which opposed the same? Yet did he set up this his kingdom in despite of them all: the Church flourished and made all the world to wonder at the glory of it. Let us not doubt then but that the Lord will in his due time manifest his power both in avenging himself upon the enemies of his Church which oppress it, and in restoring of her to her first beauty.  
When he saith, jaacob shall not be confounded; we often see that the faithful are constrained to hang down their heads with shame, as jeremy witnesseth; I will put my mouth in the dust: Lament. 3.29. Also Micha 
Mich. 7.16.  saith; The time is come, in which the wise shall put their hands upon their mouth, and lick the dust: for when the Lord corrects his people so sharply, the faithful must needs be confounded therewith. But the Prophet afterward shows, that this shall not endure for ever. Let us not despair then in adversity: for albeit the wicked make us their laughing stocks, and lad us with all the indignities in the world, 
hearken to this O thou troubled soul, and know it for thyself. job. 5.27.  yet will the Lord in the end draw us out of this shame and confusion of face.  
Yet the Lord therewithal shows, that this favour belongs not unto such proud ones, who either are obstinate, or oppose their hard heads against God's blows that he lays upon them; but that it only belongs unto the humble, who are bowed with shame, walking humbly with their heads bowed down.  
But may some object, Object. how can it be said that jacob shall not be confounded, seeing he was dead long before? it seems he attributes some feeling to the dead, and then they know what we do in this world: thence the Papists argue, that the dead know all that we do. I answer, Ans. there is here the feigning of a person; which is often found in the Scriptures: in which sense jeremy saith; That a voice was heard in Ramah, Rachel weeping for her children and would not be comforted for them, because they were not: jer. 31.15. For in that place he sets forth the destruction of the Tribe of Benjamin, by the lamentation of Rachel, which was the grandmother as it were. So Isaiah brings in jaacob covered with shame and confusion, in regard of the vices and wickednesses of his posterity. For as a wise son is the glory of his father, so a fool is an heaviness to his mother: Prou. 10.1. Although mothers do cocker their children most, yet are they ashamed when they see them offend. How much more fathers then, 
Simile.  whose love being guided by discretion, are chief careful for the well ordering and instructing of their children. Must they not needs be much more grieved, in seeing them wax wicked and dissolute? But the Prophet meant here to touch the people to the quick, in setting jaacob their father before them; who being adorned with such rare graces of God, was now dishonoured by his successors: so as if himself had been present to have seen them, it would have constrained him to blush for shame. He therefore taxeth the unthankfulness of the people, who in stead of honouring, dishonoured their father.   
Vers. 23. 
* Or, for when he shall se●▪ etc.  But when he seethe his children, the work of mine hands in the midst of him, they shall sanctify my name, and sanctify the holy one of jaacob, and shall fear the God of Israel. 
THe particle Chi, is here to be read in its proper signification; to wit, For; because the Prophet gives a reason why the shame of Israel should be taken away: that is, he should have children raised up unto him again, as it were from death to life. In that the Lord calls them the work of his hands; I nothing doubt but he therein meant to express the admirable work of their redemption: for he makes those new men, (as it were) whom he adopt● and joins unto him for his children; as it is said, Psal. 102.19. The people that shall be created, shall praise the Lord: in which place the holy Ghost doth in like manner speak of the restoration of the Church. 
See chap. 4●. 7.  For there is no mention here of that universal creation of mankind, under which all good and bad are comprehended, as we have often said: but he now brings us to the knowledge of his power, to the end we should not iudg● of the salvation of the Church, by viewing her present estate. Here therefore we must note divers oppositions: first, between the deformity of the Church, and her beauty or excellency between glory and shame: secondly, between the people of God, and other nations: thirdly, between the work of God's hands, and the work of men, (for the Church can no way be re-established but by the only hand of God:) four, between her flourishing estate, and that miserable waste by which she was pitifully rend in sunder before. For he calls the midst of her a perfect restoration; by which the people shall be so reunited and joined together, that she shall not only possess the borders of the land, but the midst and the chief place thereof also. Lastly he shows what the end of our redemption is, 
The end of our redemption noted.  when he saith, That they shall sanctify his name: for we are all created to the end God's goodness may be magnified amongst us. But because the most part of men do shun this end, God hath chosen his Church, in which his praises do sound and continue, as it is said in the Psalm 65.2. Praise waiteth for thee o God in Zion. 
Praise waiteth for the Lord, but it is in Zion.  Now because many sheep in the flock grow corrupt, the Prophet assigns this office to the faithful, whom God miraculously had preserved.  
Moreover, because the hypocrites honour God with their lips, and are far from him in their hearts, as we have seen verse 13. Isaiah adds fear to praises: showing by this, that praises are of no account with God, 
Praises are of no account with God, unless they proceed from a reverent fear of his Majesty.  unless we truly and with our whole hearts do subject ourselves unto him: neither yet, unless our whole life testifies for us that we take not up his holy name feignedly nor hypocritically.   
Vers. 24. Then they that erred in spirit shall have understanding, and they that murmured shall learn doctrine. 
HE yet again repeats this promise which he touched in the 18. verse: for whilst men's understandings are possessed with ignorance and blindness, destruction besiegeth and environs them about, although they otherwise flow in abundance of all worldly wealth. The Lord therefore minding to prepare for the restoration of his Church, gins to clear and enlighten the understandings of those who before erred in darkness by the light of his word. And this he doth by the secret instinct of the Holy Ghost: 
external teaching will be to little purpose, unless God works inwardly in us by his holy Spirit.  for it is to little purpose to be taught by the external ministry, unless he vouchsafe to teach us by his working inwardly in our hearts.  
In the second member some translate detractors; others vagabonds: but the word signifies, that those who resisted the Prophets before, and could not bear their reproofs, should now become teachable and obedient, and therefore I have turned it murmurers. By this we see how admirable God's mercy is, in that he thus brings such home into the right way, which deserved no such favour: and not only that, but makes them partakers of his greatest benefits. But let every one lay this to his own heart: for which of us is it that hath not sometimes or other murmured against God, and despised his holy doctrine. Yea, if God should not pacify our murmuring thoughts and affections by stilling and fitting them for his service, the most of us would perish in our own follies.    

THE XXX. CHAPTER.  
Vers. 1. Woe to the rebellious children, saith the Lord, that take counsel but not of me; and cover with a covering, but not by my spirit, that they may lay sin upon sin. 
THE Prophet here denounceth a woe against the jews, 
Certain reasons why the Prophet denounceth this woe against the jews.  who being impatient in suffering the assaults wherewith the Assyrians and other enemies pressed them, did straightway run down into Egypt to require help of them. But this reprehension may seem somewhat too sharp, if we shall only consider how lawful it is for the distressed and weak to ask help even of the wicked; especially when they are unjustly vexed: for it is natural to all men to seek protection and defence in time of danger. 
Nature teacheth us to seek relief in time of danger.  But if we look unto the first cause of this, we shall find that the fault which the jews committed in this behalf, was not small, nor yet to be endured. For first of all it is not a light sin, 
The first reason.  but rather a wicked rebellion for a man so to be the governor of himself, that he despiseth and contemneth to be under the yoke of God's government. Now the Lord had straightly forbidden them to have any familiarity, 
Exod. 13.17. Deut. 17.16.  or to make any leagues with the Egyptians, 
Exod. 23.32. & 34.15. Deut. 17.2. Two principal causes why God forbade the Israelites to have any familiarity with the Egyptians.  of which there were two principal causes.  
The first was general, and likewise had reference to other nations, with whom the Lord would not have his people to converse, nor to make any confederacies with them, lest they should be corrupted by the superstitions of the Gentiles. For it often falls out (I know not how) that by little and little we learn the vices of those with whom we converse and are familiar. And as we naturally imitate their vices rather than their virtues, 
We sooner imitate others vices, rather than their virtues.  so are we by and by infected therewith, and afterwards the infection grows to spread itself instantly. This is come to pass in this realm of France, which hath conversed with other nations: 
France corrupted by having conversation with other nations. Turks.  for having been too diligent in framing themselves to follow their evil example, they have now fraughted themselves full of filthinesses. Yea, this inordinate desire of leagues & confederacies hath opened the door for the Turks to enter into Asia, and now hath given him passage into Europe: and howsoever they still retain their wont frugality in meats and drinks, yet nothing remains to all countries which they have overcome by force, but the villenies and pollutions which they have left behind them. The same may well be said of our country of France, by having familiarity with divers other nations.  
The other cause was special and peculiar to this people only: 
The second reason.  for the Lord having delivered them out of Egypt, meant that they should ever retain the remembrance of so great a benefit, and for that end gave them in charge to have no familiarity with the Egyptians, fearing lest if they should fall into league with them, the memory of so famous a deliverance might easily slip from them: by means whereof also, 
Exod. 13.3.8.14.  they might be in danger to lose that freedom, in continuing to be thankful for the same, which thankfulness was enjoined them by God. Was it not an unworthy thing then to entertain friendship with so profane a nation, and that to the dishonour of the Almighty? But especially seeing it was his will that his people should acknowledge him alone sufficient to preserve them in safety, they should have relied upon this his promise, & freely have disclaimed all other helps. You see then that it was a very horrible sin thus to defraud God of the honour which to him belonged, and to labour after acquaintance from all parts with all profane nations; for had they satisfied themselves with God's only protection, 
Verse 2.  they needed not to have been so ready to run down imto Egypt.  
They were therefore justly to be convinced of their infidelity, in that they bestowed so much pains this way, and made such a stir in procuring their help. Neither is it to be doubted, but that the Prophet also was the more quick and sharp in speech against so sacrilegious a sin; because thereby they bereaved God of the praise of his almighty power, in trotting thus up and down to get succour at the hands of strangers: for which cause the holy Ghost in an other place compares this lust to an inordinate love; yea to most brutish whoredoms. For Ezechiel 
Ezec. 16.26. jer. 5.8.  shows that their conjunction with the Egyptians in this behalf, was no less than if a man's wife in her excessive heat of lust, should not only run after adulterers, but should even desire to have company with Asses and horses.  
I grant our Prophet doth not simply condemn all leagues with idolaters in this place, but he respects that prohibition which was expressed in the very law of God itself; 
Deut. 17.16. Exod. 13.17.  to wit, that they should have no association with the Egyptians at all. He is thus moved to indignation against the jews therefore, chief in regard of this prohibition, because it could not be but God's dishonour must of necessity be joined with this their running down, as desperate men into Egypt.  
This is the cause why he calls them perverse and ebellious children, which phrase we have expounded in the first Chapter. 
Chap. 1.4.  His meaning is, that either they were men sunk deep in their obstinacy, wittingly and willingly revolting from God; or that they were so rooted in obstinacy, that there was no soundness nor integrity left in them. In the very entrance than he chrageth them that they were men given up to their own counsels, and therewithal did cast off the Lord. Although some expound, To spread the effusion or shedding; and that it agrees with the Prophet's meaning: yet others in mine own opinion, have turned it better; to wit, who cover the seceret: and this reading I have followed. The reason is, because he speaks here of counsels and privy plots, by which, in thinking to deceive the Prophets, their meaning was indeed to flee from God's presence.  
Those which translate, That they may cover themselves with a covering, are grossly mistaken: for albeit the jews sought to the Egyptians for security; yet doth the Prophet rather aim at their wily plottings; of which I spoke erewhile, and both the expositions come all to one sense.  
Now he repeats one and the same thing by three phrases of speech: first, that they covered their counsels from God: secondly, that they asked not counsel at his mouth: and thirdly, that they would not be governed by his Spirit. For those that are carried away with a conceit of their own wit, do willingly give themselves to cunning devices, whereby they may cover their infidelity and rebellion: and for as much as it was not their meaning to obey God's word, therefore they never craved the direction of his Spirit. Thence comes that sorrowful and woeful event: for it cannot be avoided, but those counsels and determinations which the Lord governs not, must come to a miserable and fatal end. 
Counsels that are not directed by God, must needs have a fatal end. They that take counsel from God's word, shall be sure to be directed by God's Spirit.  What wisdom is there but that which proceeds out of his mouth? Let us seek unto it then; that is to say, let us ask counsel of his word: so shall we also have the direction and government of his Spirit, from whence proceeds all wisdom and counsel.  
But we are to note that the word and the Spirit are matched together: which crosseth those fantastical spirits, who leave the word forsooth, to aspire to Oracles and secret revelations. And thus they would come unto God, but they will not keep the King's high way, as they say; nay, rather despising it. What do they else then, but strive to fly without wings, as the proverb 
Proverb.  is? Let us therefore hold us fast to this principle, 
Principle.  that whatsoever we consult or enterprise in the whole course of our life, without warrant from God's word, will in the end deceive us, because we begin at the wrong end; for that only aught to be our guide. And surely if we do but well bethink us of our own ignorance, or rather our great brutishness, we may easily be brought to confess that our madness is worthy to be condemned; to wit, if we shall think ourselves so wise as not to vouchsafe to inquire at God's mouth.  
If any object, Object. that all things are not comprehended in the holy Scriptures; neither doth it in every small circumstance resolve our doubts: I answer, Ans. all things whatsoever that concern the well ordering of our life, is fully contained therein. Let us then once conclude in ourselves, 
If we will yield ourselves to be ruled by God's word, he will not suffer us long to linger in our doubtings.  that the word of God shall have the rule over our thoughts and actions, and that we seek to square them according unto that; then may we be sure that God will never suffer us to hang long in suspense, but will give us a way and passage out of all difficulties and encumbrances. And yet it may be we shall wait long for the accomplishment of this work; but in the end it is certain the Lord will deliver and draw us out of them all, if we be willing and ready to obey him. Be it therefore that we are careful in labouring & seeking after such means as may serve God's providence: yet must we always nourish this meditation in our breast, to wit, that we begin nothing, till we be assured that the thing is wellpleasing 
Begin nothing till thou be'st assured that thou takest in hand is pleasing to the Lord.  and acceptable in his sight.  
The Prophet we see then condemns the boldness of such who seek to secure themselves by unlawful causes, thinking that way to prosper best, when they use all means be it right or wrong, even as if they meant thereby to be their own saviours. Now it is certain that this proceeds from infidelity and distrust, because they think God to be insufficient to save them, unless they yet run to seek help of strangers, although it be flatly forbidden them: From thence comes those unlawful contracts and crafty conveyances, by means whereof men think their affairs shall have better success, then if they walked honestly and uprightly one with another. We for our parts do see infinite examples of this unbelief in all the parts of men's lives: for they think themselves as good as undone, 
Men for the most part think themselves undone, unless they live by unlawful means.  if they should make it their resolution to be content with the only blessing of Almighty God, and to deal truly and justly with men.  
But let us know that we are not only cast off and forsaken, but cursed of God, as soon as we bend ourselves to seek defence from unlawful helps. Let all our enterprises, counsels and studies therefore begin at Gods revealed will. It is our duty always to weigh with ourselves what he commands or forbids, that so being wholly devoted to his service, and to the obedience of his Commandments, we may suffer ourselves to be guided by his Spirit, which if we refuse to do, then shall our presumption cost us the setting on, as they say.  
He saith, that they laid sin upon sin, because the jews did nothing else by their goodly preparations wherewith they thought to furnish themselves, but dashed their foot against the same stone, and of one evil made twain, which was too great already: for the fault is much more blameworthy and to be condemned when by unlawful shifts we labour to flee from under the hand of God.  

A third reason.  But we are here to observe one thing more special as touching the jews, who by the help of the Egyptians would put the Assyrians to flight, and yet themselves had called the Assyrians to help them against the Israelites and Syrians. 
2. King. 16.7. 2. King. 17.4 2. King. 18.21.  Asshur pressed the jews very sore, and doubtless it was a just punishment of God upon them for their incredulity, who sought for help of men rather than of God. And this we see hath been the practice of many others also, who have not stuck to seek help even from the Turk. Well, the jews were so far off from repenting themselves of their sin, or acknowledging God to be just in the punishment thereof: that they added sin to sin, as if the committing of one offence had made amends for the committing of another. These are the causes then why our Prophet deals so roughly with them: for those that go on so in their wickedness, and do violently rush against God himself, and will not suffer themselves to be brought into the right way, neither by admonitions nor corrections, are worthy to be punished with the greater severity & rigour.   
Vers. 2. Which walk forth to go down into Egypt, (and have not asked at my mouth) to strengthen themselves with the strength of Pharaoh, and trust in the shadow of Egypt. 
WE have told you before why the Prophet blames this descent, or going down. But because so gross a rebellion did much amplify their sin, he once again repeats it, that they did this without consulting with his mouth, nay expressly against his inhibition. He also brings them to the fountain of this evil, when he tells them that they did it to strengthen themselves, because they relied upon the strength of the Egyptians. From hence then sprung that perverse desire of theirs to make a league with them, in which they sufficiently showed that they made slight account of God's power, not much caring whether they trusted in him or not; and thus made their impiety manifest to all the world. Object.  
But some might object, that men are Gods servants, Ans. and that every man may lawfully use their help when he needs the same. 
It is lawful to use the help of man, provided that we wholly depend upon God for a blessing. Deut. 17.16. Exod. 13.17.  I answer, man's help must be used, yet so, that in the mean while we rest and depend upon the alone help of God. But there was a special cause to blame the jews, in regard they knew well that God had forbidden them to seek for any help of the Egyptians: and therefore in this their fact they took so much from God, as they attributed to Pharaoh and his host. It is not without cause therefore that our Prophet doth here make a flat opposition between Pharaoh and God: 
How God and the creatures are said to fight one against another.  for the creatures are set as opposite against him in battle, either when they exalt themselves against him, or when men abuse them, and trust in them, or desire them more than is permitted unto them.   
Vers. 3. But the strength of Pharaoh shall be your shame: and the trust in the shadow of Egypt your confusion. 
NOw he shows what the end of the wicked shall be that despised God and his word, and followed such counsels as themselves liked: to wit, that all their enterprises whatsoever should turn to their overthrow. He also threatens them that they shall not not only be left frustrate of their hope, but that they shall also go to seek that with great loss and confusion, which should bring them nothing in the end but shame and sorrow.  
This must be always the lot of the wicked, for howsoever for a time they seem to be wholly at their ease, and that all things fall out according to their desire; yet in the end the same things shall turn to their ruin. This is the just reward of their presumption, when they dare to pass the bounds of God's word: for things attained by unlawful means, shall never bring profit to the possessors. 
Things attained by unlawful means, shall never bring profi● to the possessors.  He speaks of the strength of Pharaoh, by way of yielding or granting: as if he should say; You verily think Pharaohs strength is your safety: but be better advised, for it shall bring you nothing but shame and dishonour. The shadow of Egypt under which you hope to shroud yourselves, shall cause you to be cast down with confusion of face. These two words of confusion and ignominy, are to be taken both in one sense; but the latter is added by way of amplification, because it carries greater weight with it then the former.   
Vers. 4. For his Princes were at Zoan, and his Ambassadors came unto Hanes. 
We may see by the Prophet's words, that the jews not only desired the aid of the Egyptians, calling them to aid and secure them: but he expresseth somewhat more to wit, that they obtained not the same without great cost and labour. For it could not be avoided, but they must needs make long journeys, take much pains, and be at extraordinary charges, to go laden with their presents to the furthest Cities of Egypt, which he here names. For they sent no common persons on these ambassages, but Lords and great Princes. The reprehension therefore is the sharper, because they had basely sought succour of the Egyptians, trotting up and down like poor suitors. We are also to note the antithesis here which we spoke of before; to wit, that God was ready at hand, and near to be found; so as they needed not to travel far, nor to be at any great expenses to call upon his name: for he tied himself unto them by this promise; This is my rest: Psal. 132.14. and had told them that in that place he would be found of them. But these poor wretches in despising God, did rather choose to vex themselves, by running to the uttermost parts of the world, then to enjoy that present help which was offered them within the walls of their own City.   
Vers. 5. They shall be ashamed of the people that cannot profit them, nor help nor do them good; but shall be a shame and also a reproach. 
HE confirms the former sentence: for it was a wonderful hard matter to persuade the obstinate sort amongst the jews, that all things which they took in hand without the express warrant of God's word, should turn to their overthrow. 
Men may sometimes prosper in bad and evil courses, but it is to make their downfall the greater in the end.  Now to the end they might be the more severely punished, God suffered them sometimes to prosper in their wicked courses; that so, being more and more seduced, they might in the end breaks their own necks: for it came to pass by his just judgement, that Satan drew them on by little and little with his sweet baits, till he had caught them fast in his nets. But in the end it was evident that they were not only deprived of that succour which they expected, but were also sharply corrected for their presumption and infidelity.  
The Prophet threatens them then that the Egyptians shall not only deceive them, (as it often falls out that the wicked either give us the slip when we have most need, or do treacherously betray those whom they have set a gog with fair promises) but that they should stand them in no stead, although they did their best endeavours to keep that faith which they had promised. For let men do the utmost they can for us, 
Men can do us no good further than it pleaseth God to bless their endeavours for our good.  yet in as much as the issues of all things rests in the hands of God, we shall receive no benefit thereby, unless God be pleased to add his blessing. When the Prophet spoke this, it was very doubtful and hard to be believed, that so mighty a people should be unable to give them help: but we ought to hold it for a sure principle, 
A Principle.  that all the comforts which the world is able to set before us, shall turn but to smoke, unless the Lord be favourable and merciful unto us.   
Vers. 6. The burden of the beasts of the South in a land of trouble and anguish, from whence shall come the young and old Lion, the Viper, and fiery flying Serpent against them that shall bear their riches upon the shoulders of the Colts, and their treasures upon the bounches of the Camels, to a people that cannot profit. 
Having inueied against the consultations of the jews, in seeking help from the Egyptians, he now scorns them for the large expenses, and great pains which they were at to bring this about: and therefore he denounceth the same curse which he did in the beginning of the Chapter; because they foolishly busied themselves much in transgressing God's commandment. He mentions the South, because they passed thorough the South Country, wherein Egypt was situated from judea. And in regard of the way thereunto, he calls the beasts, and speaks to them: the rather to shame men, who were become senseless, and would hear no admonitions at all. He therefore shows that the effect of this prophecy shall extend itself to the very brute beasts, seeing men did shut their ears against it. For seeing this people did proudly contemn these threatenings, the Prophet doth for good cause direct his speech to the Horses and Camels, who though they were destitute of reason, yet should they perceive that God spoke not in vain.  
Furthermore, the Prophet shows that Egypt (upon which this people thought to build their perfect happiness) should prove a land of trouble and affliction, even to the very beasts. The way was long and tedious, yet they spared no cost to satisfy their inordinate lusts: yea they were so violently overswayed and carried away therewith, that no distance of place, nor length of way could possibly cool or abate the same.  
Now Isaiah threatens them with a special judgement, (besides the former encumbrances) which should catch hold upon them; to wit, that wild and cruel beasts, that is, the young and old Lion, should meet them. Which was no new nor extraordinary accident unto them that traveled between judea and Egypt. Therefore he here notes out some thing more rare and dangerous; to wit, that besides the sore travail, discommodities, and charges which they should be at, God in his justice would meet them with such misfortunes, that in the end they should miserably perish. This doctrine ought to be applied unto us, who are too much wedded to the very same vice: for as soon as any show of danger ariseth, we by and by hasten to unlawful shifts, imagining that they shall do us good, albeit we know they be condemned of God. Is it not great reason then, that if we will needs partake with this people in their sin, that we also should share with them in their punishment, unless we prevent the same by repressing our stubbornness and unbelief by God's word? We ought also to observe and take heed of this folly, which carries us away in such wise, that we care for no cost, nor refuse any pains whatsoever, to satisfy and accomplish our over great fond and furious lust. Whilst we were captives under the Papacy, we had too woeful experience hereof, trotting hither and thither, 
Men will take great pains to fulfil their own lusts, but none at all in yielding obedience to the Gospel.  and made long and wearisome pilgrimages to divers Saints, when as yet the most tedious journeys were easy and light unto us: but now when we should yield obedience unto God, and bear the light yoke of Christ, we can endure no pains at all.   
Vers. 7. 
* Or, Surely.  For the Egyptians are vanity, and they shall help in vain. Therefore have I cried unto her: their strength is to sit still. 
THis verse contains in it the exposition of the former sentence; for he denounceth and repeats but the same thing as it were; to wit, that the Egyptians shall stand the jews in no stead, albeit they weary their bodies, and empty their purses never so much in seeking help at their hands. As if he should say; Egypt's strength shall be unprofitable unto you, notwithstanding they should do their uttermost, and employ all their power to that end. Thus the jews should be utterly frustrated of their hopes, and to their great grief should find themselves much deceived. The letter Vaughan, here signifies For, or, Surely, as I have translated it.  
In the next place he shows that the jews have nothing to say for themselves, in that they were thus giddy headed to run into Egypt, and that they were utterly unworthy of pardon, in regard they would not repent, but wilfully and wittingly posted down thither, albeit they had been admonished to tarry at home. For I refer this crying unto jerusalem, to the person of God: wherein he complains that he did but lose his labour, in seeking to reclaim them by so many and plain admonitions: therewithal showing, that it was not without good cause that he had forewarned them to sit still; for he therein sought to prevent the afflictions and calamities which otherwise he foresaw would surely fall upon them. But whence, I pray you, sprang this unquietness? Truly from this, that jerusalem would not believe the word of the Lord. In a word, he shows that mere rebellion of heart pricked them forward to troth into Egypt. Why so? Because they might have lived in safety, if they would have tarried at home.  
The verb to cry, signifies that they were not only admonished by words, but also by stripes: whence it appears, that their obstinacy and rebellion was the greater. He takes sitting still here, to remain and to rest quietly in the house: for he will show afterward, that it had been their parts to have been of a quiet spirit. See now the fountain from whence this unquietness and stirring, yea, this their madness and giddiness of head sprang. Oh! They thought that the Lord was too weak for their defence, unless the strength of Egypt were also added thereunto. For it is the property of infidelity, 
The nature of infidelity.  to solicit the hearts of such as give not honour enough to the power of God, to be in continual vexation of spirit, without any rest at all.   
Vers. 8. Now go, and write it before them in a table, and note it in a book; that it may be for the last day for ever and ever. 
Having convinced the jews of manifest incredulity, now he would have it signed and sealed as it were upon perpetual record for a witness unto all posterity, to the end those which should succeed might know both how obstinate & rebellious this people were; as also how justly God inflicted his punishments upon them. We have told you before that the Prophets were wont to gather their Sermons into certain chief heads, 
See chap. 8.1.  and afterwards to fasten them upon the gates of the Temple: which being read and viewed of all at leisure, the Ministers took them thence and laid them up safely in Chests in the Temple: and thus the book of the Prophets were conserved, and afterward gathered orderly into volumes. But when among the rest there was some rare and excellent prophesy and worthy of memory; then the Lord commanded that it should be written in greater letters, the better to draw the people to the reading of it, that they might mark it the more diligently. The Lord now commands the Prophet to do the like, thereby showing that this was no ordinary matter, but the whole to be carefully written, and very attentively read. Yea, that it should not only be read, but also so engraven as it were in men's memories, that it might never be razed out.  
No doubt but the Prophet got great hatred of all hands by this prophesy, in regard he was not afraid to bring them thus upon the open stage, not only to shame them among those that then lived, but among the posterity also, and that from generation to generation. For what can men less endure, then to have their wickednesses published, or that the same should stand as it were upon record in the minds of men? oh! they can not abide that; they detest and abhor it, accounting it a most unworthy fact. Yet the Prophet notwithstanding was to go thorough with it, and to yield obedience unto God, albeit he thereby got the hatred of men, 
Isaiahs' constancy worthy to be observed & followed.  yea and it may be put his life also in danger: which constancy of his we are carefully to observe, in regard that he nothing feared the fear of men when the question was of his obedience to his God, and the discharge of his duty. Then he contemned hatreds, envy, hurlie burlies, threats, false alarms, and all dangers, that so he might the more freely and boldly perform that charge which was imposed upon him. In which respect it is our parts to follow and imitate his worthy example if we mean to give ear and to follow Gods call.  
Before them.] Others translate, with them. But the word Before, agrees best, for he meant to provoke the jews in the sight of all, by setting forth this prophesy written in a Table. And hence may we gather that wicked men ought to be severely reprehended, and that in the presence of all, albeit they storm never so much at it; 
Wicked persons must be sharply reproved, though they storm never so much at it.  as being a thing which at no hand they can away withal: for howsoever such reprehensions and threatenings do them little or no good, yet others peradventure may be warned thereby, when they shall see them so branded with perpetual shame and infamy.  

jere. 17.1.  That which is recorded elsewhere, to wit, the sin of judah is written with the pen of a diamond, and graven upon the table of their hearts, shall be fulfilled in them. Neither ought they once to imagine that they shall escape, albeit they contemn the prophecies by stopping their ears at the publishing of them: for their wickedness shall be manifest to the view of men and Angels. Furthermore, in regard they did never willingly repent themselves, nor were ashamed of their sins, the Lord commands a spectacle of their infamy to be erected, and set up before the eyes of all: for as they were wont to engrave victories, or some notable things in tables of brass, so would God have their shame noted in public tables, which the jews notwithstanding laboured to hide and cover by their cavils. For this was an extraordinary matter as I said erewhile, that the Prophet was charged to defame his own nation by so solemn an edict, for which cause it is added, that it should be for the last day, that so they might be had in detestation for ever; or, because that when the great judge shall appear and sit in judgement, and that all books shall be opened, than the sins of the wicked shall be truly discovered: for then the things which before lay hid and buried as it were in obscure darkness, shall be discovered and brought to light.  
Let us here observe diligently that the prophecies were not written for the men of one age alone, 
Note that the prophecies were not only written for them of former times, but to instruct us and our posterity after us.  but also for their children and all posterities which should be instructed, to the end they might learn to eschew that hardness of heart which was in their forefathers, Psal. 78.6.7.8. and 95.8. And that which S. Paul saith of the whole Scripture, that it is profitable to teach, to admonish & comfort, agrees also to this prophesy: for we know that these points are needful to be known in all times, 2. Tim. 3.16. Let us reject then the imaginations of those frantic spirits and bad companions, who affirm, that this doctrine was fit for that time, and not for this. Let the faithful, I say, learn to stop their ears at such blasphemies, and to drive them far away from them: for albeit our Prophet be now dead, yet must his doctrine still live and bring forth fruit amongst us.   
Vers. 9 
* Or, For.  That it is a rebellious people, lying children, and children that would not hear the law of the Lord. 
THe particle For, serves as an exposition, in regard the Prophet now explains that which the Lord would have published to all posterity, namely, that the obstinacy of this people was past cure, because they would not suffer themselves to be brought into any good order, notwithstanding they were daily taught and instructed. Besides, we may from their vain brags gather how much these goodly Epithets did pierce and gall the hearts as well of small as great: for they gloried they were the holy posterity, and how they issued out of Abraham's loins, as if God's adoption had served for a vail to cover all their gross and palpable wickednesses, though they were never so manifest. Nay, God meant to lay them open, and to publish their wickednesses with sound of trumpet, as it were. For in accusing them to be such as refused to hear the law of the Lord, he therein opens the fountain whence all presumption flows, to wit, the contempt of the word, which discovered their impiety in despising even of God himself: for they lie who say they will serve God, and yet will not be in subjection to his Commandments.  
Isaiah also aggravates their offence for rejecting the medicine that should have cured their maladies, 
He that refuseth to submit himself under the censure of the word, taxeth God of tyranny, is bewitched of Satan, and hates integrity.  which medicine was offered them in his (wholesome) doctrine. For this cause he calls them rebellious, untamed, or wild; as also liars, or disloyal, in regard that whosoever will not submit himself to God's word, doth openly turn his back upon him, no less then if God played the tyrant in exacting some unreasonable thing at his hand: and therewithal doth also show, that he is bewitched with the illusions of the devil, and given up to the vanity of his own heart, so as he hates all integrity.   
Vers. 10. Which say unto the Seers, See not; and unto the Prophets, Prophecy not unto us right things: but speak flattering things unto us; prophecy errors. 
HE how in plainer terms, sets forth and shows as in lively colours, what that obstinacy & contempt of the word is, whereof he spoke before: for the wicked not only scorn all instruction, but do also furiously resist it; yea, they wish it were utterly abolished and buried in everlasting forgetfulness. This is it which Isaiah meant to say; to wit, that they did not only turn their ears, eyes, and all their senses from holy doctrine, but could very well have found in their hearts that it had been utterly extinct and abolished: for the wicked are evermore pricked forward with such rage, that they would have no mention at all made of that which they cannot abide to hear of. For the power and officacie of the word so galls and stings them, that they show themselves to be no better then furious wild beasts in rage and cruelty. Feign would they escape, but they are compelled in despite of them to hear God speak; yea and to tremble before his Majesty.  
Now it usually falls out that after this bitterness against the word, in the next place they fall to hate the Prophets that have been the Ministers of it: and not only that, but to lay snares, and to vex them with persecutions, banishments, and oft times with death itself. By means whereof, they think utterly to root out & race from off the earth, both the doctrine, and Doctors also that teach it. For men had rather hear dreams and fables, then to be faithfully taught.  
The Prophet sets not down here the very words which they spoke; to wit, as if they had openly pronounced them; but he shows what was in their hearts: for he had not to deal with such fools as would go blaze their impieties to the whole world: no, they were grown to the height of hypocrisy. For they made the world believe, they were such as served God devoutly, and therefore complained as if the Prophets did them great wrong, so to diffame them. But Isaiah plucks off this vizard wherewith they covered themselves, and lets the world see what they were indeed; seeing they would not be brought to give place to the truth. For whence (I pray you) proceeded their murmurings against the Prophets, but that they neither could nor would hearken to the voice of God?  
The Prophets were called Seers, because the Lord revealed that unto them, which they were afterwards to reveal unto others: for they were as beacons set upon an hill, and as watchmen, thence to discover a far off tidings either of that good or evil which was by and by to ensue. But the people could not abide to hear of troubles; and therefore they hated the Prophets, who by laying their sins close unto their consciences, were therewithal proclaimers of God's vengeance which was ready to seize upon them. To this appertains these words, see not, prophecy not right things: not that they uttered these things indeed, as we have showed before; but because they thought thus in their hearts, in which they wished the Prophets would be less severe. For it went against the hair (as they say) to be so sharply dealt withal. Doubtless none of them would once show themselves so impudent, as in plain terms to desire they might be seduced; or to say, that they would resist the truth: for in outward profession, they made the world believe they sought to promote the same with all diligence, as all our adversaries the Papists do at this day: but they denied that the sermons of Isaiah, or of the other Prophets, were the word of the Lord. They were not afraid to tell jeremiah, that he was a liar; and not only that, but gave him threatening words saying, Thou shalt not prophesy in the name of the Lord, lest thou die by our hands: jer. 11.21. Thus we see the publishing of the truth was to them a thing intolerable. Now in turning their ears from it, what could they else believe but lies? See then how they sought to be seduced and deceived wittingly.  
But he discovers the fountain from whence all this sprang, when he saith, they desired to be flattered. For they would have been most ready to have heard and received flattering words, and could well have found in their hearts that their ears might have been tickled in the name of the Lord forsooth. What is the reason then why the world is not only subject to be gugled by impostures, but also that it earnestly seeks and receives the same? Surely because all men naturally desire nothing more, then that they might be suffered to rot in their filthiness, through flatteries. But the messengers of God must of necessity be sharp in their reprehensions for all that, if they mean to approve themselves unto God. Whence it follows, that worldly men cavil foolishly and childishly when they say, we could be content to be God's disciples with all our hearts, if he would not deal too severely with us. Which is all one, as if for their sakes they would cause him to alter his nature, and to deny himself: as also Micheas saith, that the jews cared for no Prophets, but such as would prophecy unto them of wine & strong drink: Mich. 2.11.   
Vers. 11. Depart out of the way: go aside out of the path: cause the holy one of Israel to cease from us. 
THe sum is; that when the Prophets are despised, God himself is there withal despised and rejected, so as he hath no more audience. This the wicked cunningly dissemble, because they are ashamed to confess so great a wickedness against themselves: but it goes never the better with them for all that. For God will be heard by those to whom he hath given commandment to speak unto us, 
Would we obey G●d? let us show it by our obedience to the doctrine of the Prophets and Apostles.  and to publish that doctrine which is contained in his word. Ought he then to be heard? Is any reverence due unto him? Let us show it in embracing his word, as it is contained in the writings of the Prophets and Evangelists. Which I wish should be well noted, to uphold the credit of the word: for those that reject it, do as much as if they denied God to have any being.  
Again, the cause of such impiety is here touched, which doubles the fault; to wit, because God flatters us not in our sins, but performs the office of a good and expert Physician. Men desire to be flattered, and cannot willingly endure that God should threaten them: thence proceeds this hatred and rejection of the word: thence comes that furious war which they raise up against the Prophets, whose threats and reprehensions they can by no means endure. For what cause should men have to revolt from God, and from under his rule and government; were it not that they please themselves with the mists of errors, and hate the right way? The Prophet therefore fitly joins these two things together: first, the contempt of heavenly doctrine: secondly, the hatred of uprightness.   
Vers. 12. Therefore thus saith the holy one of Israel; Because you have cast off this word, and trust in violence and wickedness, and stay thereupon: 
HE adds the chastisement of this impiety; to wit, that they should not escape unpunished, because they refused to hear the Lord speaking unto them: which contempt he expresseth the more fully by the verb to Reject, or, to disgorge. He calls it this word, using therein a word demonstrative, in regard that men willingly forge unto themselves a word agreeable to the manner and course of their own life: but they will give God no audience when he speaks. Afterwards he opposeth Gods mild summoning of them, and an exhortation to a quies rest, against their turbulent enterprises, saying; You trust in violence and stay thereupon. The word Oseq, signifies rapine and extortion, in things appertaining to men's substance: others translate, Riches ill gotten: others, Slander, or, misreporting: but they express not the Prophet's meaning sufficiently. For mine own part I refer it not to Riches gotten by wicked practices; but rather to the pride and rebellion, wherewith this people were puffed up.  

Violence and wickedness.  The word iniquity, afterwards added, is not to be restrained to judgement; because as I think, it hath a larger scope: for by these two words, the Prophet meant to set forth the impudency of the wicked, who proudly and insolently exalted themselves against God Why so? Because they would always do what them listed, and withstood him and his sacred will. And as the Poets feigned that the Giants made war with God, 
A fiction of Poets.  so these resisted him when he threatened, persuading themselves that they were able to make his force to recoil by their pride and overweening.   
Vers. 13. Therefore this iniquity shall be unto you as a breach that falleth, or a swelling in an high wall, whose breaking cometh suddenly in a moment. 
THis is the sentence touching their punishment, which Isaiah sets forth by a goodly similitude: for he compares the wicked to a wall that is cracked or swollen. Now as the swelling of a wall, shows that it is ready to fall, because it cannot long stand upright, unless all the parts be equally knit together; so the pride and insolency of the wicked, is an infallible sign & token of their present destruction: for the more they are puffed up, the more sudden shall their downfall be. And as they are full of wind, so it is not possible, but being overcharged therewith, they must forthwith break in sunder. He bids them therefore to exalt themselves and to behave themselves malapertly against God, if they will: but in conclusion, he will quickly overturn your pride & presumption; for it is nothing else but a bubble full of wind. Hence we are to be admonished, that there is nothing better for us, then that we wholly submit ourselves under God: and so to gather in all our spirits, that we bind ourselves perpetually to do him service. For whosoever he be that shakes off this humility, and grows proud, must needs break in sunder with gathering in over much wind. The Lord indeed for a time suffers the wicked to swell, and make their great rise and overflowings appear, that in the end they might pull ruin and destruction upon themselves, by their pride and vain boastings.   
Vers. 14. And the breaking thereof is like the breaking of a Potter's pot, which is broken without pity: and in the breaking thereof, there is not found so much as a shared to take fire out of the hearth, or to take water out of the pit. 
WHen a wall falls down, yet there remains some remnants of the ruins thereof; and beside, the stones will serve for some good uses; yea, that which is fallen may be re-edified. But our Prophet prophesieth here, that those which shall behave themselves thus rebelliously and proudly against God, shall perish in such sort, that they shall never be healed; so that the remainder shall be utterly unprofitable. He therefore useth a similitude taken from an earthen vessel, whose broken pieces can neither be made up, nor gathered together again. Which threatenings aught greatly to move us to embrace the word of God with all reverence, when we hear that so horrible punishments are prepared for those which despise the same: for the Prophet shows that they shall be wholly destroyed and utterly confounded, and takes away all hope of their restoration. And good reason: For we see how the contemners of God cease not daily to set up their Crests, notwithstanding they have had the foil three or four times: Why so? Because nothing is more difficult then to pluck from out of their hearts that false confidence which was fast rooted therein.   
Vers. 15. For thus saith the Lord God the holy one of Israel, In rest and in quietness shall ye be saved; in quietness and in confidence shall be your strength: but ye would not. 
HEre the Prophet shows one special touching the contempt of God. For when hypocrites are generally admonished, it toucheth them little or nothing at all: the Prophets therefore unto their general doctrines add particular applications; 
The prophets are wont to descend from general doctrines to particular applications.  touching in a special manner the conversation or those with whom they had to do, and so always aimed at some certain mark, or end. For his adversaries might thus cavil and say, Wherefore dost thou accuse us of so great an impiety, as if we meant to reject the word of the Lord?  
This particular therefore is alleged to press upon their consciences, and to cut off all occasions of vain cavillations. As if he should say, Did not the Lord tell you that in rest and silence should be your confidence? Why stayed you not upon this counsel of God? To what purpose have you kept such fisking to and fro? Thus the Prophet convinced them with such forcible arguments, that without extreme impudency they were unable any way to excuse themselves: or if they did, yet he went away with the victory, as they say.  
He calls the Lord the holy one of Israel, the rather to reproach them the more for their unthankfulness, that so they might the better know what succour they might have had from him who would have been their guardian, and as their protector. But having once despised him, their distrust carried them away to seek help of the Egyptians; which questionless was a wickedness utterly insupportable. This Epithet than contains under it a bitter complaint, in regard they had stopped up the passage against the Lord, who drew near unto them for their good.  
Some translate the word Shwah Repentance; others, whom I had rather follow, Rest: for I think the Prophet meant often to tell the people that the Lord required nothing of them but to rest themselves quietly in him. Neither is it superfluous that he recites one and the same thing in two words: for of set purpose he hath put these words rest and silence together, that he might the better reprove the distrust and incredulity of the people.  
Moreover this sentence contains two parts, to wit, a Commandment, and a promise: 
A Commandment, and a promise.  for he commands the people to sit still; in the second place he promiseth an assured deliverance. In regard the people gave no credit to this promise, 
In these words, Shall ye be saved. No obedience without faith. No peace without faith. No faith without a promise. Only faith quiets perplexed consciences. Infidelity the mother of unnecessary fears and distractions.  they therefore obeyed not the commandment: for how should they obey him, in whom they believe not, or upon whose promises they rest not themselves? We need not marvel then if they be deprived of peace and rest, which without faith can have no place; neither can faith be without the promises: which being received, then, and not before, the troubled and perplexed minds come to be quieted. Infidelity then only is it that begets this trouble, and therefore the Prophet hath just cause to reprove it, showing, that it is the fountain from whence all their misery sprang.  
Now albeit our condition be not altogether like to that of the jews; yet God would have us quietly to wait for his succour, to the end we should not be troubled or perplexed, but to hope in his promises. 
This doctrine belongs to us.  This doctrine ought to be common to all the faithful, for Satan invents nothing else but how to trouble and vex them, and to cause them to fall from that happy estate in which they are. Moses long since gave this admonition, stand you still, and the Lord shall fight for you, Exod. 14.14. Not that he meant they should fall asleep, or be idle, 
A peaceable and quiet conscience will give sufficient comfort in all distresses.  but he only required they would keep this peace in their hearts, Coloss. 3.15. which if we enjoy, we shall find by experience that it alone will suffice us for our succour; but without it we shall be sure to be punished for our lightness and presumption.   
Vers. 16. For ye have said, No, but we will flee a ray upon horses, therefore shall ye flee: We will ride upon the swiftest, therefore shall your persecutors be swifter. 
HE shows how they would by no means quietly wait for the salvation of the Lord, for they chose rather to have help from the Egyptians. But there is here a goodly meeting together of words, whereby he turns against themselves their own speeches that were so full of vain confidence: for in the first place he takes the word to flee, to escape, and in the second place, to take their flight. The jews said it was much better for them to prevent the present danger in fit and convenient time, and therefore promised themselves good success if they used the aid of the Egyptians. Truly saith Isaiah, I deny not but you shall flee, yet not for your safety; for you shall turn your backs upon your enemies, and shall be pursued of horses much swifter than your own.  
But we shall perceive yet more clearly what vice it is which Isaiah here taxeth the jews withal, by their presumptuous answer, 
Horrible presumption to oppose our no, to Gods yea.  No: to wit, that they obstinately refused to yield obedience to that counsel which God gave them by his Prophets, and thought it safer for them to provide for their own defence by some other means. Thus in contemning God, they esteemed the false conceit touching the means of their salvation, which they had forged in their own heads, (before that which he had prescribed them.)  
Let us in any wise therefore turn away our eyes from beholding present things, 
To trust in God whilst outward helps fail us, manifests that we have faith. A hard matter to use this world as if we used it mot. All things must of necessity succeed ill with them that trust more in the creature, then in the Creator. An heritage is hastily gooten at the beginning, but the end thereof shall not be blessed. Pro. 20.21.  and from relying upon human helps, that so we may wholly depend upon God; for than we show whether we trust in him or no indeed, when outward means fail us. I grant it is very lawful for us to use the things of this life: but alas, we are of such a crooked nature, that in using of them, for the most part we leave and forsake God, and wholly abuse those his good gifts. Besides, we are to observe how woeful their end is, who trust more in outward helps then in God. For all things must needs go backward, and fall out against their expectations: for example, we see that whilst these jews imagined to save themselves, they are constrained to flee away with shame and disgrace, and in the mean while did themselves no good at all. It may so fall out, I grant, that things may have some outward show of good success in the beginning; but it is only to the end, that the change when it comes, might be the more cumbersome and heavier to bear. Isaiah denies not but Egypt might afford them some help: but withal he tells the jews, that God would find means enough so to cross and overthrow that help, that they should no way escape his hand. For though the whole world should do their utmost, yet shall they never be able to defeat God of that which he hath determined.   
Vers. 17. A thousand as one shall flee at the rebuke of one: at the rebuke of five shall ye flee, till ye be left as a ship mast upon the top of a mountain, and as a beacon upon an hill. 
BEcause the jews trusted in their strength, in regard of their multitude, (which men are apt to do when they see and behold their power) the Prophet plainly tells them, that all the strength they are able to make at home, shall do them no more good, then if it were far remote from them. Why so? Because the Lord would so break and so daunt their courage, that all their forces should stand them in no stead. For to what purpose serve weapons or an host of men; yea what good can garrisons or fortresses do, when men's hearts are appalled in them with fear? Alas! all our power is but weakness, except the Lord fortify and strengthen us with the power of his holy Spirit. 
No strength but from the power of God's holy Spirit.  This sentence is often found in the law; to wit, that when they have forsaken the Lord, many of them shall be put to flight before a few of their enemies: Deut. 28.62. But the diversity between the Law and the Prophets, 
The difference between the Law and the Prophets.  is this; the Prophets apply that to some particular use, which Moses delivered generally, as we have showed elsewhere.  
We have therefore to note three things here. First, that we shall have no more strength then that which is given us of God. For if he sustain us not by his almighty power, we shall forthwith be out of heart. Secondly, it comes to pass by God's just judgement, that men should make us afraid, when he cannot obtain so much of us, as to write his fear in our hearts. For it is equal that men's words and threats should quail us, 
It is just with God to fear us with the words of men, when we will not tremble at his voice.  when we despise the voice and threats of the Lord. We may also note in the third place, that the Lord hath no need of any great preparations to correct us; for if he lift up but his least finger against us, we are forthwith undone: he needs not an host of men to overthrow us, be we never so well fitted and furnished to withstand him. Moreover, he tells them that their calamity shall last until they be brought to nought: so as there shall only remain some small marks of God's mercy, amidst so great a waste and destruction of the land.  
Where he saith, as the mast of a ship in the top of a mountain, it may be expounded two ways. Some think the similitude is taken from a wood or forest cut down: 
The first Simile.  for when men do so, they leave certain fair and high trees standing, which may serve for ships. But the word Har, is taken for a rock, or rocky place against which ships use to wrack themselves; 
The second Simile.  after which, there is espied a mast, or some such thing, as witness of that shipwreck. 
As a beacon.  The Prophet yet adds another similitude taken from the signs of victory, which are usually erected and set up after the discomfiture of the enemy. In a word, he shows that there shall be so small a remainder of men, that it shall much resemble a general waste and desolation. As if he should say; This great multitude now dazzles your eyes, but there shall come such an ebb and scattering of them, that there shall not be left so much as the face of any people. By this are we admonished, how humble, modest, 
Let not the strong man glory in his strength● jer. 9.23.  and meek we ought to be notwithstanding our great riches and strength: for if we lift up our hearts, the Lord hath skill to take us down by and by, and to make us become more dastardly than women or little children: so as we shall not dare to look one of our enemies in the face; and if we do, yet all our forces shall melt away as snow (before the sun.)   
Vers. 18. Yet therefore will the Lord wait, that he may have mercy upon you: therefore will he be exalted, that he may have compassion upon you: for the Lord is the God of judgement. Blessed are all they that wait for him. 
THe Prophet now adds a consolation: 
Still the Lord in wrath remembers mercy. Hab. 3.2.  for hitherunto he hath so terrified them, that all the faithful amongst them might have been driven to despair. His meaning is therefore, to comfort their hearts; that so having tasted how pitiful and gracious the Lord is: in the mids of these their calamities they might notwithstanding possess their souls in patience, and uphold their faith by the power of the promises. This waiting he opposeth then to that overgreat haste, against which he cried in the beginning of the Chapter. For there he reproved the people for their posting down into Egypt, and condemned therein their infidelity: but now contrariwise to their reproach he tells them, 
Our God will not render like for like. Psal. 103.10.12.13.  that the Lord will not render like for like, albeit they have much dishonoured him; neither will he hasten to punish them. Others expound, He commands you to wait; or, He will make you wait. But as I think the sense which I have given agrees best.  
Now that we may the better clear this sentence, we must lay this foundation, to wit, that God always keeps a measure in his corrections: 
God keeps a measure in his corrections, because he is inclined to mercy.  the reason is, because he is inclined to mercy, which we gather from the word judgement: for the Prophet's meaning therein is, that the Lord not only chastiseth, but also evermore useth a moderation in his chastisements, 
God not only chastiseth, but keeps a moderation in his chastisements.  according to that in jeremiah, Correct me o Lord, not in thy wrath, but in judgement, lest I be consumed and brought to nought, jere. 10.24. Also in another place, I will not utterly cut thee off, but will correct thee in judgement, 
judgement in this place opposed to severity.  jere. 30.11. Thus judgement is opposed to severity; the Lord so moderating his blows in smiting the faithful, that he cuts not off from them all hope of their salvation, for of that he always hath a most tender respect. And therefore as Abacuk saith, In the mids of his wrath he evermore remembers mercy. He is not like one of us then, 
The Lord is patiented towards us because he would have none of us to perish. 2. Pet. 2.9.  to take the advantage presently, and to fly upon us. Alas! so we should be brought to nought by and by. No, he attends us with patience.  
Moreover, it is a confirmation of no small weight, when he adds, that God will show a sign of his glory in pardoning his people. Where I have translated, He willbe exalted, that he may be merciful; others turn it, When he shall be merciful. But I think the first translation suits best. It seems to us sometimes that the Lord either sits idle in heaven, or sleeps when he permits the wicked to offer violence to his people: and the ordinary phrase of the Scripture is, that he sits still, or is far off when he defends not his Church. When therefore he had let lose the rains to the Chaldeans to oppress the jews, they might have thought he had been asleep. Wherefore the Prophet saith, that the Lord will exalt or raise himself again, and will go up into his judgement seat. What to do? That he may show you mercy.  
Where he saith, Blessed are all those that wait for him, this flows from the former part of the sentence, wherein he called the Lord the God of judgement. When the Prophet speaks thus graciously of him, it is that he might persuade and exhort the jews to hope and patience, 
Hope and patience.  for the people were full of diffidence, and were tossed to and fro with a marvelous unquietness, and vexation of spirit: Why so? Their infidelity pestered them so miserably, that they were not able with quiet minds to wait upon God. Well, to remedy this vice, 
A definition of hope.  he exhorts them to wait, that is, to hope. Now hope is nothing else but the perseverance of faith, 
If they be blessed that wait for God, those must needs be accursed that flee from him. Without hope, no happiness nor salvation.  when we peaceably wait for the accomplishment of God's promises. Where he saith, Those shall be blessed that wait for him, on the contrary he signifies, that such as suffer themselves to be overswayed with impatiency, and have their refuge to wicked shifts, shall be accursed, and in the end shall perish: for without hope in God, there is neither salvation nor happiness.   
Vers. 19 Surely a people shall dwell in Zion and in jerusalem: thou shalt weep no more: he will certainly have mercy upon thee at the voice of thy cry: when he heareth thee, he will answer thee. 
HE confirms the former sentence, to wit, that the people shall indeed be afflicted, but yet that in the end they shall return unto Zion. But this was a matter very incredible, especially after the ruin of jerusalem and the whole land, for than it seemed that all the people were consumed: yet the Prophet gives them a promise that the Church shall continue safe. 
We must dwell in Zion and in jerusalem if we will have our requests heard and granted.  He gins at Mount Zion where the Temple was erected, and saith, that the Lord shall yet be there called upon: then he adds, that it shall be also in jerusalem: thereby understanding the spreading and increasing of the Church; together with the restoration of such things as before were ruinated. In the mean while he advertiseth them that jerusalem shall be repeopled, because God had his dwelling there.  
When he adds, thou shalt weep no more, it is to show that their lamentations should not last always. The Church, that is, all the faithful, should be in great heaviness whilst they remained in so miserable and in so woeful an estate; but Isaiah tells them that this their sorrow shall have an end: and in this sense is it said in Psal. 126.9. that those which sow in tears shall reap in joy. The Lord often suffers us to be pressed with wonderful anguishes, but in the end he will relieve us, and give us matter of gladness, to wit, when he turns the captivity of Zion: 
The returning of Zions' captivity, the matter of our true joy.  for this is the true joy of the faithful. Moreover, in as much as it is a thing very difficult to rejoice whilst the tokens of God's judgements present themselves to our view on every side, the Prophet sets the cause of joy before us in his mercy: 
Our joy flows from Gods showing of mercy.  for we may assure ourselves that all joy and rejoicing shall return and abound as soon as God's anger shall be appeased towards us, according as we have before alleged that famous saying of the Prophet Abacuch, that in the mids of wrath the Lord remembers mercy: 
Though God be most ready to show mercy, yet will he be sought unto. Ezek. 36 37.  and never so far afflicts his Church, but he limits, moderates, and measures his blows by judgement.  
Our Prophet likewise shows by what means we may obtain this grace, in saying, it shall be when God shall hear the voice of thy cry. For in these words he incites and provokes the faithful to prayers, and ardent sighs and groans: 
To demand pardon of God without sense of sin, is the next way to deprive us of this mercy here promised.  for if we ask pardon of God, and be not touched with repentance and remorse for our sins; whence indeed this cry ought to proceed, we are utterly unworthy to have any mercy showed us. Would we then have the Church delivered from death, and restored unto a prosperous estate, no less than if she were raised up out of her grave? Oh let us cry unto the Lord that he may hear the voice of our cries, 
No looking for succour without the affection of prayer.  sighs, and groans. For alas! if we be void of the affection of prayer, how can we look for any succour of him?  
To answer here signifies nothing else but that God will cause us to feel by experience, both his help and favour: for the Lord answers us not by voice, but by the effects. And yet let us not think he will forthwith answer our crie●. Why so? Many times there is much weakness of ours mingled with them; so as they be disordered by reason of our unbridled passions: he will assist us when it shall be expedient for us; so as we shall prove by experience that he hath respected our salvation.   
Vers. 20. And when the Lord hath given you the bread of adversity, and water of affliction, thy rain shall be no more kept back, but thine eyes shall see thy rain. 
He continues on his former speech, confirming the hearts of the faithful, lest they should faint: 
Patience begets hope of a good issue.  for patience always begets hope of a better issue. He therefore instructs them patiently to bear the chastisement to come, because they should only feel God's wrath therein for a time; but soon after, the storm sh●ll be blown over; he promiseth them that joy and deliverance shall be at hand, 
See Hos. 14 5  because God will turn his anger away from them.  
I expound the latter Vau, After that: as if he should say; After you have been thus afflicted, 
Psal. 30.5.  than the Lord will bless you; for he will change your mourning into joy. Whereas some take the word Raine, for Instructor, it agrees not with the text: for albeit the principal fruit of our reconciliation with God, stands in the enjoying of faithful Teachers, yet because the common people had suffered much want, Isaiah fitting his speech according to their weakness, gives them therein a taste as it were of God's fatherly goodness in mentioning great plenty of all things.  
By the words bread and water, he signifies an extreme poverty and want of outward things: and therefore he adds adversity and affliction. Now in stead of this penury, he promiseth to send them fruitful increases, which he expresseth under the word Raine. For he takes the cause for the effect: as if he should say; The earth shall be exceeding fruitful: in which phrase of speech, the Prophet also had respect to the situation of that Country; which waited for no other means to make it fruitful, but the rain which fell from heaven; for it was not watered by the overflowing of rivers or fountains, 
See Deus. 11.10.  but only with rains. Isaiah therefore shows that the Lord will send abundance of those fruits, which otherwise he could have diminished or taken away by barrenness. In any wise therefore let us learn to comfort our souls with these and the like promises, when we shall in any sort feel the hand of our God heavy upon us.   
Vers. 21. And thine ears shall hear a voice behind thee, saying; This is the way, walk ye in it, when thou turnest thee to the right hand, and when thou turnest thee to the left. 
THe fruitfulness of the land, whereof he spoke before, aught to be esteemed a good blessing of Good. But behold here the chiefest cause of joy and gladness; to wit, when God vouchsafes unto us the wholesome & sincere milk of the word (for our souls.) For there is no famine of bread that ought so much to affect us with fear and perplexity, as the famine of God's blessed word. 
The famine of God's word a famine of all famines.  And indeed look how much more precious the soul is then the body, so much the more ought we to fear that famine above all other famine: as also another Prophet tells us: Amos 8.11. Our Prophet then promiseth unto the jews a benefit, 
But the enjoying of it a benefit of all benefits. False Prophets would be taken for the only Doctors of the Church.  above all benefits the greatest. What is that? They shall now be fed with the word of God, which had been exceeding scarce amongst them before. The false Prophets I deny not will boast, that they also have the word; yea with greater boldness many times than the faithful Teachers themselves. They forsooth will be taken and held for good guides, even whilst they lead men into error, and at last, plunge them with themselves into everlasting perdition. But the word which shows us the direct way, comes of God alone. 
True doctrine itself shall avail us nothing at all, unless God give us ears to hear it.  And yet if he did not therewithal promise to give ears to hear it, the word of itself should little avail us: for so he should indeed speak but to deaf ears, neither should we perceive aught but a confused sound.  
When he saith therefore that he will be behind us as a guide, we may thereby perceive, that God will not suffer his word to be spoken to us in vain, but will so work inwardly upon our judgements and affections, that they shall be bowed to a true and willing obedience. For all of us naturally are unteachable, so that we stand in need to be wholly reform by the work of the Spirit. And therefore the word, shall hear, is of great weight in this place.  
Now he compares God to a schoolmaster, who sets his scholars before him that he may the better teach them, and keep them in order: wherein undoubtedly, he shows the great affection and exceeding care which he hath over us, in that he contents not himself to go before us, but also to watch us at every turn with his gracious eye. 
God not only vouchsafes to teach us, but to watch and attend us with a gracious eye whither soever we go.   
Moreover, the Prophet shows, that those which follow God, shall never go out of their way. For by the verb exhortative, walk ye in it, he adds some relief to help our perseverance lest some difficulty or other might slake our course, as it often falls out.  
Object. But that which he adds of the right hand and the left, may seem absurd, in regard that when Moses showed the people the way in which they should walk, he therewithal forbade them to turn either to the right hand, or the left: Deut. 5.32. & 17.20. For that way is strait, and no man ought to seek out any byways. What might be the meaning of our Prophet then? Ans. 
What is meant by the right hand and the left in this place.  I answer, he mentions the right hand and the left in this place, in another sense than Moses doth. For it is taken here for all sorts of counsels which we ought to advise of; which are divers in regard of the diversity of occasions that we meet withal: and according as every one meets with sundry difficulties, and agreeable to his affairs and occasions, he is to take advice and deliberation.  
Thus he calls right hand and left, all the actions of life whatsoever; to the end that in all our enterprises, we might have the Lord for our guide, and that we might put nothing in execution, till we have called upon his name, whether we turn to the right hand, or to the left. Hence we gather an exceeding comfort and consolation; to wit, that the Lord will be with us in our enterprises, and will direct our way before us, whither soever we turn, provided that we willingly stray not out of that path which he hath laid before us.   
Vers. 22. And ye shall pollute the covering of the images of silver, and the rich ornaments of thine images of gold, and cast them away as a menstruous cloth, and thou shalt say unto it, get thee hence. 
HEnce it appears, that this direction which God will give unto his Saints, shall not be in vain: for having abandoned their false worship, they shall give themselves to the true. And the Prophet plainly mentions their external profession of piety, when they shall make it appear unto all, that they have renounced idols, and all idolatry. For seeing images are instruments of idolatry and superstition; 
Images instruments of idolatry. Such as be truly converted unto God, must of necessity abhor and detest idols. Faithful Princes ought to imitate Jehu's example, in polluting & profaning idols and idolatry.  therefore those who are truly converted unto God, must needs abhor and detest them: yea, and as much as in them is, profane and pollute them; as we read jehu did, who profaned the Altars of Baal, and made a sakes of his Temple: 2. King. 10.27. Fatihfull Princes and Magistrates ought to follow his example, and such as have done the like, if they will give any true testimony of their sound conversion. I grant repentance hath his seat in the heart, and hath God for a witness of it; but we can discern it no way but by the fruits. And here under one kind, Isaiah comprehends all. For in general he toucheth one note of true repentance; to wit, when men make it appear, that they count all things contrary unto God's true worship abominable.  
When he saith, that the idols are profaned, 
That cannot be esteemed holy, which is set up to dishonour God withal.  his meaning is not, that ever they were holy. For how can that be esteemed holy, which is erected to God's dishonour; which also pollutes men with the filthiness of it? But in regard that men (being besotted with a false opinion) attribute some holiness unto them, therefore he saith, they are polluted, and that they ought to be rejected and cast away as filthy things of no worth.  
Also in calling them images of gold and silver; he therein shows, that the faithful cease not to abhor idolatry, what loss or disadvantage so ever come unto them thereby. For many are loath to abandon idols, because they think thereby they shall lose gold, silver, or some such like thing; and therefore had rather retain them, then to sustain the least incommodity. Covetousness so holds & hampers them, that they think it safer wittingly to offend God, and to defile themselves with such abominations, then to lose the paring of this or that trifle. But we ought ●o prefer Gods pure worship and service, 
God's pure worship must be dearer to us ●hen the most precious thing the world can afford us.  before the most precious things in the world. Let us despise gold let us cast pearls from us, & abhor whatsoever is dear unto us, rather than to suffer ourselves to be polluted with such vile trash. In a word, there is not the thing to be named for price & excellency, which we ought not to esteem base & vile, when we are to overturn the Kingdom of Satan, and to set up the Kingdom of our Lord jesus Christ, 
Note.  which consists in his pure worship. 
How we manifest that the love of the truth is truly settled in our hearts.  For thus shall we indeed make it manifest to all the world, whether the love of true religion hath taken any place in our hearts yea or no; namely, when having indeed showed our detestation against our own perverse ignorance, we be also provoked to put far away from us all pollutions and defilings.   

Vers. 23. Then shall he give rain unto thy seed, when thou shalt sow thy ground; and bread of the increase of the earth; and it shall be fat and as oil: in that day shall thy cattle be fed in large pastures.  
24. The oxen also and the young asses that till the ground, shall eat clean provender, which is winnowed with the shovel and with the fan.  
Again he shows by the effects, how desirable a thing it is to be converted unto God; seeing this is the fruit of true repentance, that God will receive into his favour the repentant; and will so bless them, that nothing shall be wanting: nay, rather they shall be satisfied to the full with all sorts of blessings. For as miseries and calamities proceed from the wrath of God, 
Our sins the matter that sets God's wrath on fire.  which we set on fire by our sins; so when he is at one again with us, all things fall out well, we are enriched every way; as we may plainly see in the Law. Deut. 28. Levit. 26.  
He spoke before of the rain which should make the earth fruitful, but because he observed no order in beginning with earthly and temporal benefits, therefore he now adds to that doctrine which concerned the spiritual life, those things which appertain to the use of our natural and corruptible life. For albeit godliness hath the promise both of this life and of that which is to come, 
1. Tim. 4.8. Mat. 6.33.  yet in the first place it first aspires to the kingdom of God.  

Our prosperous succ●sses in all things depend wholly upon God's blessing.  Hence let us learn, that men do but lose their labour in tilling the earth, unless the Lord send his rain from heaven. It is he that must water the labours of our hands, and add increase thereto, or otherwise we shall but tyre and vex ourselves in vain. From his blessing only must our rain come, and to it must we ascribe the abundance of the fruits of the earth which from time to time we receive.  
Let us further note that nothing shall be wanting unto us, 
Nothing shall be wanting to the converted.  but we shall reap the fruit of our labours in most ample manner, if we convert unto God. Let us also know that our sins make us often suffer want, because we by our own rebellion repel and beat back God's blessing. Let us no more than attribute the cause of famine and the barrenness to any thing else but to our own unthankfulness. 
The earth would never be wanting to us in bringing forth her fruits, but that we close up her womb by our misbehaviours.  For the multitudes of people can not be so great, but the earth will be able to nourish and feed them: but we shut up her womb by our misdemeanours, which without them would be opened to give us all fruits in abundance, so as we should live both peaceably and happily.  
That which he adds of the cattle, serves much to set forth the goodness of God, for he sheds forth the same upon the very brute beasts. How much more think we will he do it upon men, whom he hath created after his own image? Now we need not marvel that beasts ordained for the use of man do endure famine as well as their masters: 
When God is angry with men the poor dumb creatures far the worse: but being reconciled with man, they all far the better by it. Deut. 28.11.  and that on the contrary they far well when God is favourable to men being reconciled unto them, which the Prophet repeats and likewise confirms in the words following, in promising that oxen and asses shall eat clean provender. For this sentence is taken out of the Law: and the Prophets usually do so, that in the evil plight & death of cattle, we might behold God's wrath: and from the sight thereof might be stirred up so much the more earnestly and speedily to be at one with him, that our houses might be filled with his liberality.   
Vers. 25. And upon every high mountain and upon every high hill shall there be rivers and streams of waters in the day of the great slaughter, when the towers shall fall. 
WHen the Prophets describe the kingdom of Christ they are wont to borrow similitudes from things appertaining to the life of man: 
The prophets in describing Christ's kingdom are wont to borrow similitudes from things pertaining to our natural life.  for they could not otherwise express the true felicity of God's children unless they had done it by setting the same before us in the image of those things which are subject to our senses, by which men are wont to measure out an happy and flourishing estate. The sum than is, 
Happy people that submit themselves to Christ their King. The faithful cease not to be happy though they suffer want.  that such as obey God, and submit themselves to Christ their King, are happy people. But we must not judge of this happiness by the abundance of outward things, whereof the faithful many times have little enough, and yet cease not to be happy notwithstanding. But these kinds of speech are allegorical, by which the Prophet applies himself to our capacity, that by the things which our senses can comprehend, 
Heavenly things are of that supernatural excellency, that they can not now be comprehended of us but under borrowed speeches.  we might conceive somewhat of those things which are beyond our comprehension, which being of such an excellent nature, our understandings are too shallow to conceive the least part of them.  
When he saith the rivers in the mountains, it is further to set forth this overflowing of God his liberality, wherewith he would enrich his chosen. Waters usually issue not out of the tops of mountains, where nothing is seen but barrenness: I grant that valleys are moistened & watered with the springs; but you shall seldom see fountains in the tops of hills, yet the Lord promiseth to bring this to pass, howsoever it seems a thing unpossible: But by this phrase of speech he means that we shall be most happy that live under the kingdom of Christ, 
Happy men and women that live under Christ's kingdom.  so as there shall be no place whatsoever but he will replenish the same with all sorts of benefits: Nothing so barren, but he by his goodness will make it fruitful, so as felicity shall abound in all places. 
Note.  Our eyes should see the performance of this promise if Christ might have the full government over us, for we should behold his blessing on every side if we obeyed him with a pure and perfect heart. All things would then fall out to our wish: the world, and the utmost bounds thereof should be subject unto us: 
Our sparing obedience provokes God to be sparing in bestowing benefits upon us.  but because we are far off from such a kind of obedience, therefore we receive but a small taste of these benefits, and so much thereof do we enjoy, as we feel the growth of the new man in us.  
By the day of the great slaughter, he signifies and sets before them another sign of God's favour. How? He will maintain those that are his in safety, against the rage of the enemy: and thus the Prophet goes about to procure credit and authority to his former prophecy: for otherwise it had been almost incredible, that poor banished exiles should have enjoyed so many benefits. He speaks here then of the slaughter of the wicked: as if he should say; The Lord will not only do you good in saving you, but he will also destroy your enemies.  
All the expositors almost think the Prophet speaks here of the discomfiture of that wicked King Senacherib, when he came to besiege jerusalem: but when I weigh all things advisedly, I had rather refer it to the destruction of Babylon. For albeit there was a great slaughter when Senacherib was with shame put to flight: yet this people was not at that time delivered. By this we are admonished, that we be not heartless, 
Though the enemies of the Church be many and mighty, yet God, power will easily over match them.  though our enemies be many in number, and have greater strength, fortresses, and more garrisons than we: for the Lord can easily destroy them, and yet conserve his Church, although for the time he suffer them to triumph & to have all things at their wish. Let neither their power nor rage daunt us then: neither let our hearts fail us, though we be but a small number: for neither their munitions nor fortresses, neither yet their fury nor pride shall be able to save them from falling into the hands of the Lord.   
Vers. 26. Moreover, the light of the Moon shall be as the light of the Sun; and the light of the Sun shall be seven fold, and like the light of seven days in the day that the Lord shall bind up the breach of his people, and heal the strokes of their wound. 
THe Prophet contents not himself to describe an usual or ordinary state of happiness, except thereunto he add somewhat that is extraordinary. For he saith, that the Lord will work far above the order of nature, in this his liberality. We never read that the light of the Sun was augmented, unless it were when it stayed itself in the days of joshua, that he might have leisure to pursue his enemies: josh. 10.13. Also in the days of Hezekias, at whose request the Dial went back ten degrees: 2. King. 20.11. But our Prophet alludes now to none of these miracles. Nay, more than that, he meddles not with the lengthening of the course of the Sun upon our Horizon; but of the augmentation of the light thereof unto seven fold more. For he shows what the state of the faithful shall be under the reign of Christ: otherwise, we know that the Lord makes the Sun to shine, no less upon the wicked then upon the good: but the question is here, of such a felicity as the wicked cannot attain unto. There is difference between God's liberality, which extends itself unto all, and that which is only proper and peculiar unto the faithful; as it is said in Psal. 31.20. Great are the benefits which thou hast laid up for those that trust in thee.  
Isaiah speaks of this particular favour: which that he might the better express, he takes similitudes from things common to every man's eye. And thus shows, that God will enlighten the faithful with such a light, that the beams of seven suns put together, shall be far inferior thereunto. But to the end the sharpness of their miseries, wherewith this people were soon after overwhelmed, might not lessen the authority of this prophecy, he adds yet another promise; to wit, that God will (as a good Physician) bind up, or heal the stroke of his children's wounds. Whence it follows, that there was a necessity of this correction; that so by these rods, the people might be prepared to come to repentance: yea, it was necessary that they should be bruised and broken, till they were in a manner brought to nothing.  
He mentions their stroke then, to show that the wound shall be great; for the people resembled a body hurt with many wounds. If at any time than the Lord deals more roughly with us than he is wont, think, I pray you, upon these prophecies: for the Lord will bind up our wounds, which may otherwise seem mortal and deadly. Quest. Now if any ask why the Lord deals thus severely with his children: I answer, Ans. we seldom profit in his fear, when he useth us mildly: for our vices are so rooted in us, and cling so fast to our bones, that they cannot be cut off, unless God whet his razor very sharp and keen.   
Vers. 27. Behold, the name of the Lord cometh from far, his face is burning, and the burden thereof is heavy: his lips are full of indignation, and his tongue is as a devouring fire. 
He foretells the destruction of the Assyrians, which were then the principal enemies of the Church. I grant the jews had almost no neighbours that were borderers, but they were against them: notwithstanding in respect the Assyrians were the richest and mightiest of all others, the Prophet scarcely mentions any but them and the Babylonians, who had been monarchs over nations: although sometimes by a figure called synecdoche, the Chaldeans are signified under the name of the Assyrians.  
By the name of God, he means God himself: but he useth this circumlocution, in regard the Assyrians and the rest of the nations served gods of gold and silver. For they mocked the jews, as if they had worshipped a God in name only. Why so? Because they represented him not forth by some shape or image: as we read of a certain profane Poet, 
A profane Poet.  who used to say of them in scorn, that they worshipped the clouds, and a divinity that was shut up in heaven. See how infidels and profane persons judge of God according to their outward senses: but our Prophet brings the faithful to this name of God. As if he should say; This God which hath manifested himself unto you by his name; 
The God whom we neither feel nor see with outward senses, is sufficient to avenge the wrongs done to his church.  this God whom you neither touch nor see, shall come, and shall avenge the wrongs done unto you.  
From far.] He adds this by way of yielding or granting so much as it were unto the idolaters. For as long as the wicked feel not the hand of God, they think him far off, and in the mean while deride the faithful, as if they trusted in vanity. The prophet therefore speaking according to the opinion of the unbelievers, shows that that same God whom they esteem so far off, shall come: or rather that he is already come, and is hard at hand. This he signifies by the particle Behold; which he opposeth to the word far off: and therein admonishing the faithful also to pass over all impediments, that they may come to the hope of this promised redemption.  
Now to show that God's name is not worshipped in vain nor without fruit in judeah, the Prophet sets before them his fearful power, 
His face is burning.  which he will manifest for the overthrow of the enemies of his Church. For when he speaks to the faithful, he sets him forth gentle, loving, patiented, slow to anger, and pitiful, to put life as it were into them: but to the unbelievers he proposeth nothing but horrors and terrors. So that where the wicked tremble at the very naming of God, the faithful being alured by the sense of his bounty & goodness, do sweetly repose themselves under the shadow of his wings, and are not oppressed with such fears. Hence we are taught always to keep our hearts in a reverent awe of God, lest we find him such a one to us, as the Prophet here describes him to the wicked.  
Where he saith, the burden of the Lord is heavy to bear, his meaning is, that God will bring such heavy calamities with him when he comes, that the wicked shall sink under them: for by this weight, he understands the strokes which they shall receive. He also expresseth the same thing in mentioning the lips and tongue. Quest. But wherefore did he rather name them then his hands? Ans. Surely the wicked mock at all the threatenings which are published unto them out of God's word, and esteem whatsoever the Prophets say, no better than fables. But they shall feel one day to their cost that this sound which proceeds out of God's sacred mouth is no vain word, neither yet a thunder which only strikes the ears, but they shall in the end feel the force of this word which they have despised.   
Vers. 28. And his spirit is as a river that overfloweth up to the neck: it divideth asunder to fan the nations with the fan of vanity, and there shall be a bridle to cause them to err in the charets of the people. 
HE goes on with the denunciation which he began in the 27. verse, as if he should say, The Church in deed must pass under the rod▪ yet so, as the Assyrians in the end shall utterly come to nought. For he saith, that they shall be swallowed up of the Spirit of the Lord, which he compares to a deep river. 
First similitude, of a deep River.  Others take the word Spirit for Breath, so as it should be an allusion to the whirlwind, or to some boisterous tempest. In the next place he useth the similitude of a fan, 
Second similitude, of ● Fan.  which is very frequent in the scriptures; and saith, that he will fan the Assyrians to shake them out, and to scatter them. For this cause also he adds the word vanity, that is to say, an unprofitable Fan, which cannot retain or keep any thing, but loseth whatsoever is put within it. For we know God is wont sometimes to sift and fan his own dear children, but it is to gather them into his floor as good wheat.  
The third similitude is taken from a bridle, 
The third, of a Bridle.  whereby the Lord useth sometimes to tame the pride and fierceness of the wicked: in a word, to show that he is their judge. I deny not but he also bridles and curbs his servants and children, but it is to bring them to tracktablenes: for the wicked, he rains them up so hard that he tumbles them into perdition, and that is the meaning of this clause where he saith it is a bridle to cause them to err. For fierce horses are tugged this way and that way by their riders; and the more they wince the more they spur them: God likewise keeps the wicked short, and handles them so roughly, that they err at every blow he gives them, as David well describes it, Psal. 32.10. 
The end why the Prophet useth these similitudes.  Now the end of these similitudes is to teach us, that there is no dallying with God. For albeit he forbears us for a time, yet at the last we shall prove the Prophet's words true, to wit, that his spirit or breath shall be enough to swallow up the wicked, and suddenly to consume them, no less then if a flood had passed over their heads. To conclude, seeing he shows that the nations were to be fanned in the fan of vanity, 
The wicked and the godly corrected alike: but the one as dross to be burnt up, the other as pure gold to be preserved for the Lords use.  let us fear lest if the Lord find nought in us but chaff, he also cast us upon the dunghill. Note also the difference between the children of God and the wicked, both are chastised alike, but yet diversly. How so? The one to be kept and preserved as pure gold, the other as dross to be burnt up and consumed.   
Vers. 29. But there shall be a song unto you as in the night when a solemn feast is kept: and gladness of heart, as he that cometh with a pipe to go unto the mount of the Lord, to the mighty one of Israel. 
HE shows, that all the evils wherewith he threatened the Assyrians should turn to the salvation of the Church. Why so? Because God would no less severely punish the injuries done to his children, then if they had been done to himself. And thus he sets forth his fatherly love and his inestimable good will towards us, in that he vouchsafes to take arms even in his own person as it were for our defence. Whence we may gather, 
threatenings pronounced against the wicked in the holy Scriptures serve greatly for the comfort of the faithful.  that all the menaces so frequent in the holy Scriptures, serve much for the consolation of the faithful.  
In the next place he saith, that this shall be an holy song; and compares it to those that were used in solemn feasts: the rather to stir the faithful up to thanksgiving, and to teach them how to order their joy and rejoicing. For it is not enough to rejoice, 
If our joy be not in the Lord, it is a vain and profane joy.  unless our joy be directly in the Lord, whose glory should always be the mark and end we aim at therein: otherwise, our joy should neither be good, nor acceptable unto him, but rather profane and vain.  
Now because the jews began their feast days at the sun setting, 
The jews used to begin to celebrate their feasts the evening before.  and therefore began to celebrate them as soon as it was evening, he saith, that this song shall be as in the night. And he yet further expresseth the manner of their joy; to wit, that they shall not leap nor skip after the custom of profane persons; but shall lift up their hearts unto God, resting in him alone, whom they shall acknowledge the sole author of all benefits.  
By the mount, he means the Temple which was built upon it. He calls God the strength of Israel; because the jews received their redemption from his out stretched arm; as also because they dwelled in quietness under his mighty protection: herein advertising them, that they could have no safety for the time to come, but by putting their trust in his strength. For alas! as soon as we persuade ourselves that we have any strength of our own, 
The mighty one of Israel.  we forthwith bereave God of this title; which indeed, none but the humble & meek can give unto him, who are stripped of all their own strength and power.   
Vers. 30. And the Lord shall cause his glorious voice to be heard, and shall declare the lighting down of his arm, with the anger of his countenance and flame of a devouring fire, with scattering and tempest, and hailstones. 
HE confirms that which he said before of the judgement of God against the Assyrians, and describes it under a figure, as he and the rest of the Prophets are wont to do. For whilst God seems to hold his peace, and plagues not the wicked forthwith, either we think he sleeps, or that he wants sufficient power: and thus we are distracted with divers and doubtful thoughts. And albeit he shows us some one example of his judgement, yet by reason of this sottishness, or rather unthankfulness, which naturally possesseth us, we wittingly put a vail between, by one device or other, to darken the glory of God. For either we attribute it unto fortune, or to the policies and subtle inventions of man's brain: so as we will never in good earnest ascribe the same wholly unto God, unless he constrains us unto it by force. This is the cause why the Prophet contents not himself to have once affirmed, that God's vengeance should fall upon the Assyrians, but also in this place is diligent to paint out the same in lively colours, repeating the same thing with greater vehemency.  
His meaning is then, that this destruction of the enemy shall be so famous, that men shall be constrained to hear the voice of God: that is to say, to acknowledge his iudegments, and to confess that this desolation indeed was from his hand, even as if himself had uttered the same from heaven with his lively voice in all men's hearing. The sum is then, that the matter shall be so evident, that all shall confess this destruction came from the mouth of God; to wit, from his ordinance.  
He gins with the voice of God, to the end we might know that he governs whatsoever is done in the earth. And therewithal he extolles the efficacy of his doctrine, in which the people were to rest, till it should bring forth these effects in the appointed time. But for as much as the effect incontinently follows this ordinance and voice of God, therefore the Prophet adds, the lighting down of his arm. 
God's voice, and the lighting down of his arm, go together.  For these two things must always be joined together, it being unlawful once to imagine that God is like unto men, who suddenly taking a thing in hand, in the end leave it unperfected. No, look what he ordains, that he executes: for his hand or arm is never separated from the words of his mouth. On the contrary, he never doth any thing rashly, but that which he hath ordained before: so as all the crosses which he sends, are so many documents to us of his equal and just dealing.  
In the end of the verse, he sets forth this vengeance of God under figures; that by the horror thereof, the jews might raise up their faith on high with so much the more courage: for it was a great consolation unto them (notwithstanding the sharp scourges which they felt) to know that their enemies soon after should drink off this cup, even to the very dregs. But away with the dreams of the Rabbins, who from this place gather, that the Assyrians were indeed smitten with thunder; for such a conjecture is most frivolous. The Prophet keeps his ordinary course, and by these similitudes describes Gods fearful judgements, in regard that we are too slow; yea altogether unfit to comprehend them. Therefore to awaken our dullness, we had need to hear of devouring fire, of thunders, floods, and deluges of water: 
The use of the former similitudes.  which because they are things abhorring to nature, they usually touch us the more to the quick: in which respect the Prophets do the more willingly draw their similitudes from them, to the end we may apprehend the fearful revenging hand of God against the wicked.   
Vers. 31. For with the voice of the Lord shall Ashur be destroyed which smote with the rod. 
HE adds this for two causes: First, to show why the Assyrian was to be broken. For seeing he behaved himself cruelly and savagely towards others, it was good reason he should receive like for like. This we know is the usual course which God takes with tyrants, as our Prophet will tell us, Chap. 33. Woe to thee that spoiledst, when thou wast not spoiled, etc. Secondly, the Assyrians power seemed too great to be vanquished. But albeit he was every way so well fortified, that he was not only able to defend himself, but also to annoy others; yet the Prophet tells him, God's only voice shall shake him in pieces. By this we may learn, how vain the confidence of the wicked is, who have nothing to trust unto but their outward forces; altogether despising God, as if they were not liable to the strokes of his hand. But the Lord needs no better weapons than his voice to scatter all their munitions; for he will consume them with the very beck of his countenance. Neither are we to doubt but the Prophet also meant by this means, to withdraw the senses of the faithful from looking to these helps, lest they should stand to inquire how it might come to pass, but should only content themselves with God's promise, who is of power sufficient to execute his counsels as soon as he hath spoken the word.   
Vers. 32. And in every place that the staff shall pass, it shall cleave fast, which the Lord shall lay upon him with tabrets and haps: and with battles, and lifting up of hands shall he fight against it. 
HIs meaning is, that the Assyrians will try all means to fly from God's hand, but all in vain; for it shall pursue them whithersoever they shall turn them, be it forwards or backward. Touching these words of the staff digging; I willingly consent to their opinion, who think it to be a similitude taken from those that have laid on so long, till the traces and prints thereof appear a great while after: as if a whip or staff had been let into the flesh. Unless any had rather understand that the plague should cleave fast to the backs of the Assyrian, even as a foundation is laid fast into the earth. For that which is not rooted in the ground, may be taken away and transported to another place: but he shows that this staff shall cleave so fast, that there shall be no removing of it; neither shall any be able to pluck it away. For God suffers the weight of his wrath to fall upon the reprobates which utterly overchargeth them: and lest they might dream of any starting holes, the Prophet cuts off all hope thereof in this word every place. For so ought the text to be resolved; to wit, wheresoever the staff shall light, it shall cleave fast.  
When he mentions the tabrets, it is to show, that the issue of the war shall not be uncertain, as it is when forces are of equal strength; but his meanig is, that the Lord shall have the victory. 
If the Lord go into the field, he will surely conquer.  Why so? Because he shall no sooner undertake the war, but he brings that with him that shall do the deed. For tabrets, harps, and hands lifted up, do signify the joy which they make that have gotten the conquest, whilst they cry, victory, victory.  
Some refer that to the host, which he adds in the feminin gender, shall fight against it: but the truth is, he meant to express a greater thing than it; to wit, Babylon, the head City of the Kingdom, opposing it to jerusalem, which he had noted out before by a like relative, vers. 29. From whence we may gather, that the wicked must needs be consumed at the last, notwithstanding the great show of means which they have to escape the same: for which way soever they turn them, or whither so ever they flee, yet the staff of the Lord shall pursue them, yea and cleave fast to their backs: they shall never be able to shun his hand, nor beat back his blows.  
We also are now and then corrected by this hand of God, but his blows shall not always cleave unto us; our wounds shall be mollified and eased, and our sorrow shall be turned into joy. Moreover, the Lord so fights against the wicked, that they are not able to make their party good, nor yet gain any thing by their resistance. He fights with them, but as one that is sure of the victory before he gives the first blow: sometimes he gives them a little scope indeed, but he takes down their pride whensoever it pleaseth him. If we then fight under his ensign, we may assure ourselves of a prosperous victory: for under his leading, we shall be safe from danger, and shall have certain hope of conquest in the end.   
Vers. 33. For Topheth is prepared of 
* Or before yesterday.  old: it is even prepared for the King: he hath made it deep and large: 
* Or, his heap is fire.  the burning thereof is fire and much wood; the breath of the Lord like a river of brimstone doth kindle it. 
ISaiah continues his description of God's severe punishments, wherein he shows, that the wicked shall not only have their portion of plagues in this life, but shall be vexed therewith for ever and ever. Why so? Because hell is prepared and made ready for them; not for the poorer sort alone, but for those in great places, even for Kings & Princes. By Topheth, no doubt he means hell: not as though we should imagine there were some place where the wicked are shut up after their death as in a prison, there to suffer the torments which they have deserved: but he thereby signifies their miserable condition and extreme torments. In the book of the Kings, this word Topheth is taken for the place where the jews sacrificed their sons to Moloch: 2. King. 23.10. whereof jeremiah also maketh mention: jer. 19 6. Now this place was destroyed by josiah, in regard of the horrible murders and superstitions which were there committed.  
For mine own part, I am out of doubt that the Prophets meant to apply the name of this place, to those exquisite torments which the wicked endure; 
Let us learn to make good use of this doctrine.  to the end the faithful might shudder and shake at the only hearing of it: as also that every one might learn to have idolatry in the greater detestation.  
This very etymology agrees to the word Hell: for the valley of Hinnon was taken for hell itself, because of the execrable sacrilegies which were there committed. Now because we think the wicked shall escape scotfree, when we see them prosper and have all things at their wish, the Prophet to take away this conceit, saith, that before yesterday, that is to say, from the foundations of the earth, the Lord hath foreordeined what punishments he will inflict upon the ungodly. For howsoever this decree be hidden from us for a time; yet it is stable and unmovable. Let us not then judge of the estate of the wicked by outward appearances, but let us wait upon our God, who will take them tardy well enough in mischiefs which they plot, and that in his appointed hour. In the mean while let us not be overhasty to think God hath forgotten to be just, for he concluded that which he meant to do, and that long ere we had ability to think of it: neither can we possibly be so swift in wishing the speedy cutting off of the wicked, but the Lord hath prevented our thoughts and desires long before, because he hath concluded in himself from the beginning what pains and torment's he will lay upon them.  
Some think this place should answer to that in the Hebrues, Christ yesterday, and to day, etc. Heb. 13.8. But for mine own part, I simply oppose yesterday here to our thoughts, to the end we should not take ourselves wise enough to foresee & prevent God: for none of his Counsels are conceived rashly, but were established and grounded in himself from all eternity. Now he speaks as I have already said of the torments to come, wherewith the wicked shall be plagued; besides those which are inflicted upon them in this life. In which regard we may justly wonder how the Saducees 
Saducees.  should be so besotted and blockish as to restrain the rewards and due punishments of sins to the afflictions of this life present, as if God's judgements reached only to this life present. For thus, the phrases of speech which follow would not agree to bodily and temporal punishments: and the name of Topheth taken by a figure, should only extend itself to some extreme curse of God.  
Now he shows that even Kings themselves (whom men commonly think to be privileged in regard of their majesty and power) shall not be exempt from this punishment. Their Greatness dazzles the eyes of the simple, but this shall be no shelter to keep them from God's just revenging hand in plaguing them according to that which they have deserved. He saith, they shall be cast into a deep 
Deep.  place, to give us to understand that they shall be safe enough for ever crawling out thence. He also calls Hell large 
Large.  to teach us, that whosoever they be that consult together in mischief shall perish, although their number be infinite: for the Lord will not wax weary in punishing of them, neither shall he be streighted of sufficient roomth to shut up all his enemies in.  
His heap is fire.] Under a figure he speaks of the ruin of the wicked, because we can not otherwise sufficiently comprehend the same: as on the other side, without some borrowed speeches, we were not able to conceive of that blessed Immortality which is reserved for us in heaven: by such similitudes these things must be applied to our senses. Whence it appears how fondly and ridiculously the Sophister's deal, who go about too subtly to dispute forsooth of the nature and quality of this fire, 
Sophister's ridiculous in disputing about the quality of his fire.  and busy their brains very much to make it appear what it should be. But let us reject such gross imaginations, seeing we know that the Prophet speaks here figuratively, as hereafter we shall see that to this fire he joins the worm that never dies, Chap. 66.24.    

THE XXXI. CHAPTER.  
Vers. 1. Woe unto them that go down into Egypt for help, and stay upon horses, and trust in charets because they are many, and in horsemen because they be very strong: but they look not unto the holy one of Israel, nor seek unto the Lord. 
HE now returns to that which he handled in the beginning of the former Chapter: for he lifts up his voice again against the jews, who were accustomed when they were in any danger to slay rather to Egypt for succour then to the Lord. We have declared before why this was so displeasing a thing in God's sight. And to be short, there are two reasons wherefore the Prophet doth so sharply reprove this sin. 
Two reasons showing why the Prophet is so severe in reproving this sin of the jews.  First, because it is unpossible we should put our trust in creatures and in God together, touching the means of our safety: for as soon as we once fix our eyes upon them, it follows by good consequence that we therewithal turn them away from God. 
We can no sooner rely upon creatures, but we therewith turn away from the Creator. Rebellion mixed with their disloyal confidence.  Besides, God had straightly forbidden them to make any contract or league with the Egyptians. Thus there was rebellion mixed with a disloyal confidence, as if they meant wittingly and willingly to provide for their own welfare, by despising and forsaking of God. It behoves us therefore to consider from whence this sin sprang if we would understand the Prophet's meaning aright.  
Here is a second reason which is more particular (which we have touched before) why the Lord would not have the jews to be acquainted with the Egyptians, to wit, lest so unlawful leagues might in the end abolish the memory of their deliverance out of Egypt; as also lest they should mar and corrupt themselves with the superstitions and Idolatries of the Egyptians. But these reasons could bear no sway with them: Gods inhibiting of them could not hinder them from running down to their confederates, providing a buckler thereof to run against the hand of God. In which respect it is no marvel that our Prophet is so earnest in rebuking of them for so monstrous an outrage. Their very going down into Egypt simply considered in itself deserved a sharp reprehension, because God had forbidden them so to do, Deut. 17.16.28. but the offence was much more intolerable through a false trust they had in bereaving God of that glory which appertained unto him, to give it unto mortal men.  
Now that he might the better show how God was rob of his right by this their fact, he not only accuseth them that they leaned and stayed themselves upon the Egyptians, but also he reproacheth them on the other side, that they looked not to the holy one of Israel. Whence we may more evidently perceive the cause wherefore Isaiah doth so sharply tax this disloyalty of the jews. For otherwise the Lord forbids us not to use lawful means; as bread, & other sorts of meats, which he hath appointed to serve for our use. And thus if a man being in danger, 
It is lafull for thee to use those helps and means which God ha●h ordained for thy relief and comfort: but beware of Asa his sin, recorded in 2. Chro. 16.12  shall seek those helps which are not forbidden, but ordinary and lawful, such a one deserves no reproof, if so be he therein derogates nothing from God's power. But it is utterly abominable and damnable, if we suffer ourselves so to be entangled in these outward helps, as thereby utterly to neglect seeking unto God: and in distrusting his gracious promises, to desire to trust in unlawful means.  
The word to look, signifies often in the Scriptures, This trust and confidence; because we are wont to look wishly towards them, from whom we look for succour: Act. 3.5. To be short, we are here taught to put the trust of our salvation in none but in God alone: that so wholly resting ourselves upon his promises, we may go with boldness, and ask whatsoever is to be desired. He permits us lawfully to use all things which he hath ordained for our good; yet so, that all the powers of our souls do stay upon him alone.  
In calling him the holy one of Israel, he sets forth the frowardness and unthankfulness of this people, that being received into God's faithful protection, they cared not to contemn so gracious a protector and guardian of their salvation, but chose rather to run after the lusts of their own hearts. 
In the last word of the verse.  In adding forthwith the name of God; he shows that they could not be kept in awe, neither by the power nor goodness of so loving a Father. Now since it pleaseth him at this day to allure us by no less favourable kindnesses to come unto him, we shall play the rebels egregiously, if we look any other way, or if we refuse to rest in him only. Look whatsoever it is then that turns the eyes of our minds from looking directly unto God, shall be the same to us as Egypt was to the jews.   
Vers. 2. But yet he is 
* Or, wise also.  wisest. Therefore he will bring evil, and not turn back his word: but he will rise against the house of the wicked, and against the help of them that work vanity. 
WHere he calls God wise, he adorns him not with a perpetual epithet, but taxeth the craft and subtlety of those whom he saw to please themselves in their wisdom more than was meet. 
Chap. 19.15  He told them a little before, that they digged deep to cover their counsels, when by their close and secret practices they thought to flee; and yet to blear the eyes of the Lord. Now in taunting wise he derides their folly: as if he should say; No doubt but you thought yourselves to be jolly wise men in so doing: yea, but you have to deal with a God that hath wisdom also to espy your plots well enough. 
job. 5.19. 1. Cor. 3.19.  Wherein he privily taxeth them for such as imagined that God could not charge them with any thing, or as if he had been one that was utterly unacquainted with their doings. In a word, it is as much as if he should have said; What will become of this goodly wisdom of yours in the end; will it bereave God of his Spirit? Nay, contrariwise in reproving you for your deceit and vanity, he will show by the effects, that he catcheth the wise in their craftinésse: 1. Cor. 3.19.  
Hence we may gather a doctrine that is well enough known; to wit, that whosoever they be that cover their doings by crafty and close practices, shall be so far off from benefiting themselves any thing at all thereby, that they shall so much the more inflame the just displeasure of God against them. An evil conscience always flees from the judgement of God, 
Chap. 30.1. An evil conscience always flees God's presence.  and seeks out corners wherein to bury itself (if it were possible) out of his sight. The wicked devise many ways to defend their sins, and to make their party good against God; pleasing themselves in their wisdom and subtleties, albeit in so doing, they have no cloak or mask to hide themselves under that is of any value. Others being blinded with their own greatness, are bold to despise God and all his threatenings. And therefore when the prophet saith, that God is wise also, he toucheth the soar to the quick, to the end they might nourish no such good conceit of their crafty devices, as if they could thereby overreach the Lord.  
Now in regard they were unworthy that Isaiah should stand overlong to plead the case with them: therefore he tells them flatly, that God hath store of arguments ready to snare these politic heads withal. For first of all, they imagined that God took little or no heed how things went in the world, because they, forsooth, were left to sink or swim (as they say) in the midst of so many dangers. And secondly, they esteemed his menaces to be nought else but so many scarecrows. Taking it as a thing granted therefore, that it was lawful for every one to provide for his own safety: from hence sprang this headiness to run any way; and that boldness to be still plotting new devices. The Prophet shows then that God will avenge the wrongs which were done unto him, and that all things are in a readiness for the execution thereof: moreover, that his word could not be violated or overthrown by no devices nor subtle practices of men.  
He calls them workers of vanity, because they endeavoured to fortify themselves against God's vengeance, with a vain and unlawful defence: that is to say, with the help of the Egyptians. In the first clause of this verse he seemed after a sort to yield them the title of wise men, because he opposed thereunto the wisdom of God: but now having dispersed their mists, he discovers to the whole world their just shame and reproach. Hence we are taught, that it is safest for us to renounce our own reason, and to subject it only to the will of God. Why so? Because there is no stability nor steadfastness at all in the plottings of unbelievers: nay, they rather wittingly incense and provoke God's wrath to burn against them by these their witty devices.   
Vers. 3. Now the Egyptians are men, and not God; and their horse's flesh, and not spirit: and when the Lord shall stretch forth his hand, the helper shall fall, and they shall altogether fai●●. 
IT seems that Isaiah utters nothing here but that which every one knows, neither would any man stand to call the truth thereof into question. For who would be so mad as to affirm either that the Egyptians were God, or to deny that they were men? This was out of controversy; and therefore every one would willingly assent unto it for the general. But to come to particularities; there, they were so blockish, or stood in such a mammering, that they called that truth into question, of which before they were fully resolved.  
Thus they waxed proud, taking themselves to be no more men; and that they might utterly free themselves from yielding obedience unto God. For this cause we are often admonished in the holy Scriptures, not to trust in man, because nothing is more vain than he: Psa. 146.3. Cursed be he (saith jeremiah) that trusts in man, and makes flesh his arm: jer. 17.5. Yet we see that all, none excepted, determine and conclude of matters in themselves, as if they were able to bring their designs to pass an hundred years after, which they have plotted in their brain: yea, as if they could rule both heaven, 
The pride of man's heart intolerable.  earth, and seas, and could govern all things even as they listed. Seeing there is such pride in all of us, let us not marvel that the Prophet proclaims, that the Egyptians are not God, but men. For the jews attributed that unto them, which appertained unto God. What is that? Even the protection and safeguard of the Church; which he so reserves to himself, that he will have none to meddle with this office. Isaiah doth therefore tauntingly tax the jews in this place with the contempt of God, and their false confidence wherewith they were puffed up.  
And thus we may see how great difference there is between God and men. 
The great difference that is between God and men.  Men can do nothing of themselves, but so far forth as God shall give them power. Come we to speak of the nature and excellency of man, we may well praise the great graces which he hath received of God; but oppose him once against his Creator, then must he be accounted less than nothing. For is it possible to attribute any thing unto man, but we shall thereby take so much honour from God? This is the cause why we can never consent unto the Papists, 
Why there can be no pacifications between the Papists and us.  when we come to dispute of the cause of our salvation, of free will, and of the dignity of merits and works: for in as much as man and God, are in these things opposed one against the other, it must needs be, that whatsoever is attributed to man, is taken from God. But they part stakes in such wise, as they give part to God, and part to men: we on the contrary affirm, that the sole & whole cause of our salvation, aught to be attributed unto God: as also, that it cannot be given to any other, but we shall therein commit most abominable sacrilege. In a word, let us know that in this opposition, nothing can be left to man which is worthy of any praise.  
By the word flesh, he means imbecility and weakness: for what is in flesh but only corruption? He speaks of horses, but the same or the like weakness agrees also to the Egyptians. As if he should say; They and all the forces they can make, are not worth a rush. For albet the Egyptians had a soul as well as a body, yet because they were earthly creatures, and dwelled in houses of clay, they must down. As if he should say; I am sure you have no spiritual nor celestial power. To which purpose the Prophet saith, Psal. 146.3. Trust not in Princes, nor in any child of man: for his breath departeth, and then all his thoughts perish.  
Now albeit this word flesh, properly belongs to horses; yet it is no marvel if men be sent to take a view of the rottenness thereof, there to learn their own transitoriness. But from the threatening that is added, to wit, that this wickedness shall not go scotfree; we may learn a general doctrine. For the Lord will not endure to have that given to the creature, which belongs to himself: nor, that any should repose that trust in men, which ought to be reserved for him alone. 
God threats both the succourers and the succoured.  He threatens then as well those which should give their succour, and should be the cause of this vain confidence, as those which should be succoured, & should stay the hope of their safety thereupon. 
If God cannot endure we should lean upon creatures for salvation in matters belonging to this life present, much less can he endure us so to do in things appertaining to life eternal.  Now if the Lord cannot abide this perverse trust, as touching things belonging to our temporary salvation; how insupportable are those, think we, who to obtain eternal salvation, forge divers trusts, according to their own fantasy? For in so doing, they exalt the power of men, to set it up in the place of God.   
Vers. 4. For thus the Lord hath said unto me; As the lion and the lion's whelp roar after their prey; against whom if a multitude of shepherds lift up their voice, they will not be moved, nor will humble themselves at their cry: so the Lord of hosts will come down to fight for mount Zion, and for the side of it. 
THe Prophet adds this verse, to show that the Lord is not minded to leave his nish the jews for their wickednesses, and chiefly for their Idolatry; so God also promiseth that this enemy shall be cut off when they shall cease to sin and to serve Idols. Thus we see that our obstinacy is the cause why the Lord adds plague unto plague, and doubles his blows in pursuing us more and more. For we still give him new occasions of inflaming his wrath against us. 
Reform thy evil manners, and God will redress thy miseries.  If we desire that God should strike us more softly, and that our enemies might at once be destroyed and never trouble us more; let us study by newness of life to enter into his favour again, for he will by and by lay down his rods, and take away the force and power of our enemies that they shall not hurt us.  
When it is said that it shall not be by the sword of man: the Prophet thereby means that the deliverance of the Church is the peculiar work of God: 
The redemption of the Church, a peculiar work of God.  giving the jews to understand, that albeit there appeared no help in earth, yet God's secret power should be sufficient to redeem them. Are our enemies confounded then; is their force repressed? Let us know that this proceeds from the hand of God. Indeed he repelleth the force and fury of the wicked divers ways; but it is his only hand notwithstanding whereby the Church is saved. 
Note.  For he so works by human helps, that yet he keeps his chosen after a wonderful and extraordinary manner, as may be seen even since the beginning of the world: and it is no less easy to perceive it now, 
God useth men as instruments in saving h●s Church, yet so, that his own power only shines in this work. Chap. 37. 36. 37.  if we were not hoodwinked. And yet this lets not, but the Lord may employ some of his servants in the deliverance of his Church, but so, that still his own hand especially shines in such a work.  
We know this prophesy of Isaiah was fulfilled when the host of the Assyrians was discomfited, and when Sennacherib fled. For men commonly see not God's hand therein, but the Lord manifests his power to the end we might know that he is the deliverer of his Church. And when he freed jerusalem from the siege which was after laid before it, he did therein as in a glass present also unto the jews an image of their spiritual deliverance. It is he alone then which will destroy our spiritual enemies. 
Our help stands only in the name of the Lord that made heaven and earth.  In vain therefore shall we seek other helps and remedies, and in vain shall we rest upon our own strength which is nothing: for we shall never overcome nor be Conquerors but by the leading and help of our God.  
His young men.] His meaning is, that the Lord will so manifest his might against the Assyrians, that the hearts of young men which are wont to be courageous shall quail and melt as wax. For in as much as young men have less experience than those that are old, they are more rash and heady. But the Lord will easily cool their heat when the hour is come in which he will deliver his servants. 
See to this purpose Chap. 40. ●0  This is the cause why Isaiah made special mention of young men, as if he had said, the flower, or strength.   
Vers. 9 He shall flee for fear into his fortress, and his Princes shall be feared with the banner, saith the Lord who hath a fire in Zion, and a furnace in jerusalem. 
NOw he speaks of Sennacherib, who being swallowed up with fear, should shamefully flee into his fortress in Nineue, as into his nest. He adds, that his Princes who should encourage the rest of the soldiers, shall be so surprised with astonishment, that they shall neither dare to take up their weapons, nor to join issue, as they say, but shall flee the Standard. To conclude, he shows that he is God's Herald to proclaim this Edict, that the jews might in no wise doubt nor dispute of the event as they were wont: as also that they might not afterward forget so great a benefit; neither attribute it unto fortune.  
In the end of the verse, if we read as some translate, Whose fire is in Zion, the sense will be, that God hath a power of fire to devour his enemies. Notwithstanding I think the relative Asher is superfluous: or aught to be translated in the nominative Qui, because God is properly called fire, in respect of the Assyrian whom he will consume. Now because he speaks of fire, some refer it to the Sacrifices: but this interpretation is far fetched, neither hath it any good ground. For mine own part I doubt not but his meaning is to say, That the Lord hath a fire to consume the Assyrian, or that God himself is as a fire, so as he closely compares the Assyrian to straw, or stubble.  
He also saith, that this fire is kindled and maintained in Zion, and in jerusalem, that is to say, in the mids of his people, to show that the wicked shall not escape unpunished, for persecuting the Church of God. For they shall one day feel him their judge, who stands in the mids of his Church, which for the most part is thought to be destitute of all help. The sum is, that God's vengeance is prepared for the wicked which have not ceased to molest his people, and that the Lord will not revenge for his own sake only, but for his elects sake also. Let us rejoice in this consolation, 
God will evermore be a consuming fire, to consume the adversaries of his Church.  and howsoever we seem destitute of succour and exposed to all dangers, yet let us evermore assure ourselves that our God will be as a consuming fi●e against our adversaries.    

THE XXXII. CHAPTER.  
Vers. 1. Behold a King shall reign in righteousness, and the Princes shall govern in judgement. 

The Church's glory gins at the establishing of a well ordered civil policy.  HIs meaning is to say, that God will yet be good unto his church; so as he will restore it unto the former estate. Now the best way to bring it thereunto, is when civil policy is rightly administered, and all things ordered according to justice and equity. No doubt this prophecy belongs to Hezechias, and to his reign; under whom the Church was reform and brought again into her first glory: for before she was miserably scattered. That wicked and cursed hypocrite Ahaz, had corrupted all after his own fantasy, and had overthrown both the civil and ecclesiastical policy. 
The prophecy extends itself first to Hezechias: Next, unto Christ, of whom Hezechias was a figure.  The Prophet therefore promiseth another King, to wit, Hezechias, who by his justice and equity, should set those things in order, which before were confused. In a word, he here sets forth the happy state of the Church, as in a glass: which seeing it cannot be erected without Christ, it is therefore certain that the things here spoken of, aught to be referred to him; of whom Hezechias was but a figure, both touching his office and Kingdom.  
He mentions justice and judgement, according to the usual phrase of the Scripture, which by these two words understands a well ordered government: for justice signifies equity and moderation: and under the word judgement, is comprehended that part of equity by which the good are maintained and preserved from the violence of the wicked. It is very certain that the office of a good Prince, 
A good Prince must carefully provide for the flourishing estate both of Church and Commonwealth.  stretcheth itself further than justice and judgement; for he ought principally to uphold the honour of God, and the purity of religion: but the Scripture is wont to express the whole observation of the Law, under the duties of the second table. For if we abstain from violence, if (as much as in us lies) we labour to relieve the poor and oppressed, if we hold the band of peace one with another, 
To abstain from offering violence, to relieve the poor, to be at peace with our neighbours, good signs of the fear of God. It is needful for a good Prince to have good counsellors about him. Nerua.  we therein give good testimony that the fear of God is in our hearts, from which such fruits of faith do spring forth. Under a part then the Prophet hath comprehended the whole.  
But it is not without cause that he mentions Princes. Why so? It is not enough that he himself be a good King, unless he also have good governors & counsellors about his person. For it often falls out, that the people behave themselves lewdly under good Kings; as we read of Nerua, under whose reign, every one might do as he listed: so as the condition of many was much worse at that time, then in the days of Nero; 
Nero.  for the carelessness of one only, gave occasion to many to become wicked. King's therefore ought to be furnished with good governors, 
Good governors, eyes, ears, and hands to Kings.  which may be as eyes, ears, and hands to his body, in helping him to order things aright. If this be wanting, a good King shall never be able so to advance religion and justice; but his officers will be ready more or less to foreslow the course of good proceed. And if there be not among the highest, such a harmony and agreement touching these things, 
Simile.  as is in a well tuned instrument of music, the Church & Commonwealth shall seldom prosper. The counsel therefore which jethro gave Moses his son in law, is to be harkened unto of every good King; let him choose for his officers such as be men of courage, fearing God, 
Exod. 18.  and hating covetousness; yea, let him appoint such for his Captains over ten, fifties, and hundreds.  
But now adays, bawds, ruffians, flatterers, and jesters, are forsooth advanced by Kings, to whom are assigned the chiefest dignities and places, as just rewards of their flatteries and bawderies. Are we to wonder then when we see commonwealths every where almost fall to ruin, and come to nought, and all true administration of justice and judgement abandoned and rejected? No verily. 
Our sins the cause of all disorders, both in civil and ecclesiastical governments.  For it is the just punishment of our sins; yea, and we ourselves deserve to have such governors, because we will not suffer God to have the government of us. How is it possible they should enjoy this so singular a benefit, which are known rebels, profane or malicious hypocrites, who cast the Lord and his hests behind their backs, and will not endure the sweet yoke of Christ, which would bring with it this happy and flourishing estate of the Church here promised?   
Vers. 2. And he shall be as an hiding place from the wind, and as a shadow from the tempest, as the rivers of waters in a dry place, the shadow of a great rock in the desert land. 
IN this verse he lets us see how exceeding needful it is to have a well ordered Commonwealth, when he calls this King an hiding place for the wind; and the shadow from the tempest. For the world is never in such good case, as when every one willingly abstains from that which is evil, and when all quietly seek the benefit of one another, without constraint. For as much then as many take liberty to offer violence to their neighbours, by reason of their intemperancy and unruly passions, men shall be in continual strife and debate, if there be not remedies at hand by law, and judgement seats to still and pacify them: but because many by their lordly authority are ready rather to raise up troubles then to allay them: it is not without cause that this good King is here adorned with such titles.  
And if this were rightly spoken touching the person of Hezekias, how much more doth it fitly appertain to Christ, 
Christ especially is this hiding place.  in whom we have our sure and only refuge in these tempests? amiddes which we must be tossed as long as our conflicting days shall last in this world. 
Christ our shadow and most sure haven of safety in the midst of sivie trials, and floods of adversities.  Are we then parched with heat? Let us learn to shroud us under his shadow. Are we ever and anon tossed with waves, so as it seems we shall be swallowed up of them? Let us run to him as to our most safe and sure haven. He will easily still and quiet all tempests. He will set all things in order which before were confused and out of frame.   

Vers. 3. Then the eyes of the seeing shall not be shut, and the ears of them that hear shall hearken.  
4. And the heart of the 
* Or rash, or giddy headed.  foolish shall understand knowledge, and the tongue of the stutrerers shall be unloosed to speak distinctly.  
HEnce we may yet better perceive that the Prophet so sets forth the government and reign of Hezekias, that his meaning therewithal is to lead us higher. For he entreats here of the restoration of the Church, whereof there was some resemblance under Hezekias, but the full accomplishment of it was under jesus Christ. We know the Church never prospers well if it want just and wise governors. But which way can this b● attained unless Christ reign? It follows therefore that himself and his kingdom are here recommended unto us. Now this promise is opposed to that fearful judgement of blinding, mentioned in Chap. 29.10.11. Hear on the contrary he promiseth that true light: so as those which were blinded before, shall now see clearly: the deaf shall begin to hear, the foolish shall understand knowledge, and the flutterers shall speak distinctly.  
He calls them seers & hearers, which ought to have taken heed to the word of the Lord when it was published unto them: but they chose rather to remain wilfully blind and deaf, and estranged both their minds and thoughts from wholesome doctrine. Now the Lord promiseth them that he will restore eyes, ears, tongue, and understanding unto them. Sure it is that whatsoever is here promised proceeds from the free grace of God: for the question is not now simply what men shall do of themselves, but of that which God shall work in them. These than are the special gifts of God: as on the contrary, when he shuts the eyes, takes away understanding, and the right use of speech, and suffers ignorance and barbarousness to reign; these are to be accounted horrible judgements, whereby God avengeth himself upon the unthankfulness of men, and also of their contempt of his word.  
The Prophet than promiseth that God taking pity of his Church, will at the last restore that unto her which before he had justly withheld, 
It is Christ only that gives us eyes, ears, a tongue, and an understanding heart. No spiritual life in the world out of Christ.  and that for the love which he bears unto Christ, from whom we must receive a tongue to speak, eyes to see, ears to hear, and an heart to understand, for till then, we are more than blockish, and smitten as it were with a fearful sottishness. Let us know then that out of Christ there is no spiritual life in the world. Why so? Because every mother's son of us is blind, deaf, dumb, and foolish, until we be gathered into that body whereof he is the head: whence it follows, that all these benefits fail when his kingdom is defaced.  
We are also to note that the chiefest benefits which above all others we are especially to desire are here recommended unto us: 
No riches comparable with these benefits, which the Prophet here recommends unto us.  for riches and the like, in the enjoying whereof men usually place their happiness, aught to be esteemed as nothing in comparison of these things. Shall we not be more than miserable in the mids of all abundance, if the Lord deny us these spiritual blessings whereof the Prophet speaks in this place? Take away these, and we may be sure Christ is gone; neither can we have any part in him. For from him do these heavenly graces flow, as S. Paul teacheth us, Ephes. 1.3. Seeing therefore we now enjoy these benefits whereof we have been so long deprived, let us blush for shame that with our tongues we have not rendered unto Christ that glory which is due unto him; also that we have neglected to apply the understanding which he hath given us to the advancement of his kingdom, and to the furtherance of his service: for by neglecting these things, we have manifested to all the world that his kingdom hath no place in us. To conclude, for as much as fools are wont to be rash and heady, therefore the Hebrues take hastiness for folly: for wise men are commonly wary and slow in that they take in hand.   
Vers. 5. A niggard shall no more be called liberal, nor the churl rich. 
THe Prophet's meaning is, that all things shall be brought into their order, that men should not esteem vices virtues, as they did in times past. For where government is confused, the covetous reign as Lords; because men usually judge of virtue by power and riches. Let a poor man be never so honest, religious, yea, and liberal, according to his ability, yet he is generally despised of all. In an ill governed Commonwealth therefore all things are out of frame, but the contrary easily discovers all such jugglings. For let virtue once be in request, vice will forthwith be brought to light. The godly also have greater liberty to repress the pride of such as before trod all justice and equity under foot.  
Besides, in regard the Prophet speaks here touching the state and reformation of the Church, the government whereof is spiritual, we must yet raise up our minds a little higher, that we may refer all this unto jesus Christ, whose peculiar property it is to discover the vices that are hid, and to take away the veils & impediments which change the outward face of them: by reason whereof, they are for the most part praised no less than if they were virtues indeed. This he doth by the Gospel. How so? Through the preaching thereof, he lays those wickednesses open, which before were close and secret, and makes them appear in their own likeness: so as none shall be beguiled by outward appearances, unless he will wittingly close up his eyes. Will ye see the reason then why the Gospel is so generally hated of the world? No man would willingly have his secret filthy thoughts and vile actions made manifest.  
The Philosophers dispute very well in many places touching covetousness and liberality, and in some sort discover the differences between them: but they gauge not the consciences to the bottom, neither do they truly distinguish between the one and the other. This cannot be done but by Christ's light, when he shines by his Gospel, discovering the inmost secrets of our hearts, bringing us to a spiritual and willing obedience. We are here therefore called to the judgement seat of Christ, who only unmaskes hypocrisy, causing us to see whether we be truly liberal or niggardly.   
Vers. 6. But the niggard will speak of niggardness, and his heart will work iniquity, and do wickedly, and speak falsely against the Lord, to make empty the hungry soul, and to cause the drink of the thirsty to fail. 
WE may also translate, The wicked will speak wickedly: for the word Nebalah, signifies all manner of villainy or wickedness, which we commonly call, a man of no worth. We may also translate, The fool will speak wickedly: and thus there should be some allusion in the words Nabal and Nebalah; but the sense would be divers. Notwithstanding, because he used the very same word in the former verse, when he spoke of lawless persons & niggards; I do the rather follow this interpretation. I take the word Auen. for impiety; for he speaks of a continued liberty to do evil, as the sequel sufficiently shows. Why so? Because he directs his speech to such as plunge themselves into all manner of lewd behaviour; being without touch of breast, and as it were past feeling. They jest out all admonitions, and scorn both God and his messengers. But Christ draws even such forth into the light, and lays that open to the view of their consciences, which before lurked in secret: for to him it belongs to divide (with his two edged sword of the Gospel) even between the marrow and the bones, 
Heb. 4.  that every thought may lie naked and bare before his judgement seat.  
Our Prophet then continues on the same matter which he began to handle in the former verses. Others expound it otherwise, (yet not so properly as I think) for they take it to be a proverbial speech, and expound it in the present tense; The villain speaks of villainy. But if I be not deceived, the Prophet points out unto us an higher matter; to wit, that Christ who is the judge of the world, will ascend into his judgement seat to manifest what is in the heart of every one. For as long as he forbears to execute the office of a judge, all things run out of course: wicked men are applauded because they carry a fair show of virtue; and the godly are counted as the of-skowring of the world. But Christ will bring every man's doings to the touchstone that sow wickedness, which before carried some colour of virtue, might be discovered. For which cause it is said, he hath his fan in his hand to separate the good corn from the chaff. This fan is the Gospel, whereby God as a just judge, 
Mat. 3.  puts the wicked as it were upon a rack, and maugre their teeth, makes them to utter their inmost thoughts. We have good proof of this again and again, 
The Gospel hath brought popish jugglings to light.  whilst we discover that gross idolatry which was so masked under the papacy, that men took it for God's true worship. Oh how wonderfully were the poor people wrapped in superstitions! Who would ever have thought that there had lain such horrible monsters (in those times of darkness) within the hearts of men: such as they are now manifested to be. For the contempt of God so overflowed, that some showed themselves beasts rather then men. But what do the Papists? 
Popish slanders.  They cry out as if we by our doctrine had let lose the bridle to men, and had set open the door to epicurism; so as it should be lawful for any amongst us (without blushing) to do what he list. But let them hear our Prophet's answer; who tells them, that the truth of God being once brought to light, vile persons will behave themselves vilely, and the wicked will then speak wickedly: otherwise, how should Christ be a spiritual judge, if he did not manifest the secrets of the hearts, and discover the things that were most deeply hidden?  
But besides the scoffs which the reprobates cast forth against God, he taxeth also their cruelty, namely, They make empty the hungry soul. Wherein the Prophet orderly recites the sins that are against the second table. The wicked begin at the contempt of God: afterwards, they fall into their sins; to wit, they spare not to exercise cruelty against their poor neighbours. What rigour can be greater than to deprive the hungry soul of his bread, and the thirsty soul of his drink? For the very instinct of nature must needs cause our bowels in compassion to yearn within us. But when men are grown so iron hearted, and have so far degenerated, that they are without sense or feeling of their brethren's wants, do they not show themselves worse than savage or wild beasts, who will pity their like?   
Vers. 7. For the 
* Instruments or measures.  weapons of the churl are wicked: he deviseth wicked counsels to undo the poor with lying words, and to speak against the poor in judgement. 
We must always retain the future tense, because he disputes not so much what covetous men are, as what they will be, when Christ by the light of his Gospel shall discover their hypocrisy, lest they should deceive any. For he speaks of that heavenly light which should break forth to cause secret wickednesses appear; as we have said. Christ then manifests the venom that is hid in the covetous, and shows with what unlawful weapons they fence themselves. If any will interpret the word Kelai, Measures; I hinder him not: but the word weapons agrees best, and hath a larger sense; for under it are comprehended all sorts of instruments. He means then by a metaphor to set forth the cunning practices and subtle jugglings, wherewith the covetous beguile the simple, and snare them in their gins.  
In the next place he shows the reason of it; to wit, they are always hammering of wicked plots in their heads. Surely he here describes the manner of the wicked, who busy their brains about nothing else but how they may fill their purses; be it by right or wrong, it is no matter. Such people doth our Lord jesus Christ here unmask, and lets all the world see their privy packing. Our Prophet amplifies the indignity of their fact yet further, by other circumstances. For is it not a more grievous sin to cirumvent the innocent who are unable to shift for themselves, than such as have reaching heads? Again, if with sweet bait●, they deceive under pretext of friendship? In the third place, if they do this to the poor, who had more need to be delivered? Lastly, if snares be spread even in the open judgement seats? No doubt the sin is greater to spoil the poor under colour of justice, then to set upon them in the high way. For judgement seats ought to be like Cities of refuge for the distressed to flee unto. 
It is a greater s●nne to rob the poor under colour of iust●ce, then to set upon them by the high ways side. judgement seats ought to be as cities ● refuge for the distressed to flee unto.  What shall we say then, if such places be made dens of thieves? On the high way a man may happily shun a thief, and may wind himself out of his nets: but which way shall a man escape out of the snares which are laid in places of justice? The circumstances of this text therefore ought diligently to be observed.   
Vers. 8. But the liberal man will devise of liberal things, and he will continue his liberality. 
We have told you before that these sentences have a more spiritual sense then our bare reason can attain unto: for the Prophet speaks not so much of Commonwealth matters, as of the reformation of the Church. These things therefore appertain to the regenerate, over whom Christ reigns by the sceptre of his word. For howsoever many be called outwardly by the voice of the Gospel; 
Many called by the external voice of the Gospel, but few are brought thereby to yield sound obedience thereunto. The way of the righteous like the light that shineth more and more unto the perfect day: Prou. 4.18.  yet few are brought by it to yield sound obedience unto God, or to bear that sweet yoke. Those few doth the Lord make benefactors and truly liberal, in such wise, as they seek not so much their own things, as how to benefit the poor; and that not once or twice, and so away, but continue the same from day to day, so as their heat doth rather increase then decrease.  
This place is commonly translated otherwise; to wit, that those who are liberal, go on forward, and abound in well doing, because God enricheth them, & recompenseth them with greater benefits. This sense at the first, hath some show of reason: but the Prophet rather meant, that the liberal shall never cease giving. Why so? Because they shall grow more and more; they shall have the same will and affections, and shall continue constant in their good course: as it is said, Psal. 112.9. 
2. Cor. 9.9.  He hath distributed abroad, and given to the poor: his righteousness endureth for ever. Now this is added because it is an easy matter to counterfeit the liberal person for a time: many also think they have quit themselves well, when they have given a little; but they grow faint hearted by & by, and change their minds: whereas on the contrary, true liberality is not an hours bird, as we say, but grows on to perfection. Those that are endued therewith, persevere therein constantly: their liberality is not by fits & starts; neither are they like a seething pot, that is now ready to boil over, and by & by stands as still as a stone.  
This is it which our Prophet meant to express by the verb, shall go forward or continue. Many things fall out often times, which cools the heat, and hinders the course of our charity. First, we meet with the strange ingratitudes of men; so as it seems all our cost is ill bestowed. Again, many are too greedy, like horsleeches, that still suck in other men's blood. Yet let us often and always bear in mind what Saint Paul saith, Gal. 6.9. to wit, that we shall reap in due season if we faint not. For the Lord exhorts us not to such a kind of liberality as should last for a day or a week, but for our whole life.   
Vers. 9 Rise up, ye women that are at ease: hear my voice ye careless daughters, harken to my words. 
IT seems there should be no coherence between these words and the former. For before he spoke of the restitution of the Church; but now he threatens that God's judgements are ready to seize upon those who gave themselves to a pompous, delicious, and an idle course of life. It should seem therefore that Isaiah takes up a new matter in this place. 
The usual tenor which the Prophets hold in their sermons.  Yet will there be no great inconvenience, if this prophecy be joined to the former: for the Prophets usually keep this course; first, they lay forth promises of grace to the faithful; then they direct their speech to the hypocrites, testifying that the mercy which God promiseth to his children, shall be so far off from benfiting of them, that they shall surely bear the reward of their sins.  
Whereas he bends the force of his speech in particular against women, the Hebrews under this word (according to the use of their tongue) understand Cities: but I think this should be no figurative manner of speech, and therefore I rather rest in the bare letter. Now he speaks to women rather than unto men, to signify the greatness of this desolation: for women and maidens are commonly spared in such times, by reason of their sex, being also destitute of warlike defences. Well, he saith the destruction shall be so barbarous, that none shall scape scotfree.  
And note that he speaks expressly of women of rest, who commonly are the most delicate: for according to their abundance, so they may better shift for themselves, and may more easily escape dangers, when the poor must be feign to go to the wall. But Isaiah tells them that they shall be constrained to rise and tremble: therein opposing this trembling, to that rest and ease which they quietly enjoyed. For he commands them to arise, as giving them to understand, that it was no time for them now to sit still, because the Lord was about to awaken them out of their secure couse of life.  
When he adds, hear my voice ye daughters: by daughters, the Rabbins understand Cities and Towns; but this aught to be taken literally, as I said before. He shows whence this terror and violence shall proceed, which shall cause them thus to arise and tremble; to wit, from the judgement of God. But he mentions the voice, to show that this shall be no vain prophecy, because this war was proclaimed against them by the commandment of God. As if he should say; You shall one day feel by experience, what power and efficacy there is in the word of God to awaken you.  
Now he blames their idleness, security, and delicacy so oft, not only because it should be vnked for those that had been wont-to be at their ease, to be so rudely roused up; but also in regard it is a thing almost unpossible, that the world (in this corrupted and depraved estate of man's nature) should not be too careless in abusing rest and abundance. For we then by little and little fall into a sottishness of mind, deceiving our own souls with vain imaginations: so as all fear is abandoned of every one: in which false security, we easily are drawn audaciously even to rush against God himself.   
Vers. 10. Ye women that are careless, shall be in fear above a year in days: for the vintage shall fail, and the gathering shall come no more. 

It is a great relief to a sorrowful heart, when it perceives that though afflictions be sharp, yet they are but short.  BY these words he means, that the calamity shall last long: for it is a great relief to a sorrowful mind, when he thinks that the miseries and afflictions which press upon him so nearly, shall last but a while. But when there is no hope left of some comfortable issue, nor promise of deliverance, what can ensue thereof but despair? He shows then, that they shall not suffer this extremity for a year only, but that they must expect new afflictions, one in the neck of another. By the word to fear, he privily taxeth their drowsiness; showing that they shall be led away with terror and trembling, seeing the sweet and still voice of wholesome doctrine was so tedious unto them. And in as much as the jews were too much besotted with the love of earthly and transitory things, he threatens them with want of bread and wine. And thus he applies himself to their capacity.  
If they had been better purged from their earthliness, he would rather have awakened them with the fear of that judgement which jeremiah bewails, Lament. 1.7. to wit, that the sacrifices and feast days should cease, and that the holy assemblies should be abolished. But because they had plunged themselves in voluptuous living, and had not so well profited as to esteem spiritual benefits, the Prophet applying himself to their weakness, addresseth his speech rather to their bellies, then to their minds.  
Now he toucheth the wasting of the fields, which should undoubtedly follow this war: for abundance is the mother of idleness and security. It is therefore as if he had said; 
Abundance the mother of idleness and security.  The Lord will deprive you of your belly cheer, he will rouse you up with a witness, and will deprive you of all matter of rejoicing. By this verse then are we admonished not to lie snorting in our prosperity; neither to dream of such a rest, as if we were to enjoy the same in this world for ever. No, let us use the good things which God bestows upon us moderately, unless we mean that God should awaken and overwhelm us unawares: and by this sudden change which shall befall us, vex us worse than we can expect or think of.   
Vers. 11. Ye women that are at ease, be astonished: fear O ye careless women: put off the clothes, make bare, and gird sackcloth upon the loins. 
THis is no superfluous repetition, but rather an amplification of that which he spoke of before: for whilst men are thus rocked asleep, hardly can they be awakened by the voice of God's Prophets. It is needful then to cry aloud, and to add rebuke to rebuke. Therefore in that he multiplies his threatening, he thereby shows how great our security is, when men are once blinded with prosperity. It is almost a thing impossible for them to hear the voice of God when he admonisheth them. And to speak the truth, men are in much more danger by prosperity, then by adversity: for when all things fall out well, they are ready to flatter themselves; yea, and to be bewitched with their felicity. This was the cause why he was feign to rebuke the jews so sharply; even to quicken them up if it were possible out of their drowsiness. This exhortation than ought to be referred to the time to come as if the Prophet should have said; In the end you shall tremble, for I can assure you, your rest shall not last always.  
Thus he shows that this calamity which was to ensue, should be as a seal set unto his prophecy, whereby God would manifest by the effects, that these words should not vanish away in the air. Where he bids them to make bare, and to gird them with sackcloth, he describes the estate of mourners. For when adversity presseth any, than they put on sackcloth, and make the rest of the parts of their bodies naked: and so by outward ●estures and garments, and the like, they manifest the inward dolour of their minds. He calls the women then from their delicious and dainty fare, and voluptuous living wherein they plunged themselves, to sackcloth and other testimonies of sorrow.   
Vers. 12. Men shall lament for the teats; even for the pleasant fields and for the fruitful vine. 
THis verse is diversly expounded: for some without any figure, understand, that there shall be such great want of food, that women shall lose their milk, and therefore that the infants shall weep over the empty and dried breasts of their mothers: which we see to fall out when people are pined away in great famines. But the most received sense, and that which agrees best, is; that by teats, under a figure we understand fields and vineyards, which also is expressed in the very words of the text: because from them, as from the teats of our mothers, we daily suck milk & blood as it were out of the earth. His meaning is then, that the fruits of the earth shall fail, because the Lord will so curse her, that she shall not be able to yield any increase. Thus men shall lament in regard of this great penury, as over the teats of their mother, which were wont to feed them with delicates. This sense I take to be fittest, as best agreeing to the natural scope of the text: for it was necessary it should serve as an exposition to that which is afterward added, touching the pleasant field, and the fruitful vines.   
Vers. 13. Upon the land of my people shall grow thorns and briers: yea, upon all the houses of joy in the City of rejoicing. 
he now confirms the former sentence, and shows that the cause of this famine and barrenness shall be, in regard that thorns and briers shall grow upon the land; that is to say, the fields shall be laid fallow and barren, whereas before they were fat and fruitful.  
Now this must needs be an horrible change: for this Country, as we know, had the praise for fruitfulness above any other; not so much in respect of the soil, as by God's blessing, who had said, I will give you a land flowing with milk and honey: Exod. 3.8. and 17. Hence (I say) came this fruitfulness of that land.  
Whereas he calls it the land of his people: he prevents an objection which they might thus make; what reason have we to fear the barrenness of that land, or that it should not yearly yield us fruit, seeing God who is good unto all, will be much more a nursing father to us, and that in a more particular manner? They thought it then a thing utterly unpossible, that this land being bestowed upon them, who were the children of Abraham, should ever be overgrown with thorns and briers. And thus the Prophet rebukes the jews the more sharply, because by their rebellion, they had not only made void these blessings of God, but had also pulled down his wrath so far upon them, as to lay their fruitful land waste and barren.  
The word yea, in the middle of the sentence, amplifies the doctrine: albeit some expound it, For, reading it thus: For gladness is in their houses. But this sense suits not well, in regard the construction of the words will not bear it. I rather think therefore that he enlargeth the sentence, as if he meant to say, that this calamity shall not only seize upon the utmost bounds of the land, but even upon the houses of joy also; to wit, even upon those which were sumptuous and pleasant, where they were always wont to solace themselves without let in times past.  
But when the Prophet spoke these things, I warrant you the people of that time laughed a good (as we say) at him: neither could they hear such unsavoury news amidst so many delights which bewitched them. Nay, they took foul scorn to be so dealt withal, because of God's promises, which they took to be so sure, that they thought no want could ever befall them: but Isaiahs' words have all proved true for all that. By this example therefore let us learn to use prosperity with sobriety, Use 
prosperity with sobriety.  and so depend upon God's promises touching his blessings, to be powered out upon us, that in the mean while we yield obedience to his word with a good conscience.   
Vers. 14. 
* Or, For the, etc.  Because the palace shall be forsaken, and the noise of the City shall be left; the tower and fortress shall be dens for ever, and the delight of wild Asses, and a pasture for flocks. 
HE yet sets forth this desolation more at large: for, having in the former verse mentioned the house of magnificence; he now adds the palaces and Cities: meaning to show, that nothing (be it never so glorious or excellent) could be exempted from this common desolation. We see then that men's eyes are dazzled with their own glory until they lift up their eyes towards heaven, and thus being sweetly lulled asleep in their plenty, they grew fearless and careless of any thing. Therefore he tells them that all their pleasant and gorgeous things in the land of judea, to wit, their Cities, Palaces, Castles & Fortresses should be laid upon heaps and brought to nothing.  
By the word ever, he again admonisheth them (as I have touched before) that this wound shall not be closed up again in a year, 
Vers. 10.  but should be long in healing: which should answer in proportion to the length of time in which they had hardened themselves in their vices; for had not the hand of God pressed them long according to their stubborn and rebellious nature, they would have been ready forthwith to have rushed into their iniquities afresh.   
Vers. 15. Until the Spirit be powered upon us from above, and the wilderness become a fruitful field, and 
* Or, Carmel.  the plenteous field be counted as a forest. 
THe Prophet had to deal as we know with the jews, amongst whom the Lord had planted his Church, it was needful therefore to leave them some hope of salvation, lest they should despair in the mids of so many calamities. For albeit the Lord handles hypocrites roughly because they falsely shroud themselves under the title of being his people; yet is he enforced by one means or other to provide for the good of his Saints. This promise is added therefore to put them in hope that God can not, nor will not forget his Covenant; 
God never threatens so sharply, but he still leaves hope for the penitent.  howbeit for a time he scourgeth his children sharply with the rods of men; for he never so threatens, but he leaves hope and consolation for the repentant to cheer up and refresh their hearts, and that even when it seems heaven and earth shall go together.  
And that they might the better taste this consolation which our Prophet sets before them, he raiseth up their minds to the author of life. We see that when all things fadge well, many eat and drink till their skins crack, as they say: If famine pinch, than God is forgotten, and men run for succour to the earth. It is not without cause then that Isaiah saith, 
This word spirit hath two extents here: first, to the restoration of earthly benefits.  the Spirit shall come from above, which warming the earth, shall cause the same to flourish with new fruitfulness. Neither do I doubt but he alludes to that sentence of David, Send forth thy Spirit, and they shall be created, and thou wilt renew the face of the earth, Psal. 104.30.  
Now in regard that he also sets before them this sign as a token that God was reconciled unto them, he therewithal advertiseth them, that the restoration of the Church flows only from his free grace, who can abolish barrenness as soon as it pleaseth him in his favour to distil some sweet dews from above: yea, that he can do it in an instant, because at the first he created all things of nothing, as if they had been before.  
The expositors do diversly translate the latter part of this verse, where he compares the desert to Carmell: but as I have showed in the 29. Chapter vers. 17. where there is the like phrase of speech, it seems to me that the Prophet simply sets forth the effect of this restoration: to wit, that the abundance of all things shall testify that God is indeed appeased towards his people. For the places which were deserts before should be as Carmell, which was a fat & fruitful soil, whence also it took his name.  
Carmell also shall be as a desert: that is to say, so fruitful, that if it be compared as it is now with that which it shall be one day, it may well be called a desert: for it is an amplification of the extraordinary fruitfulness of it; as if he should say, The fields which now are laid fallow and bear nothing, shall bring forth fruits: and those which are tilled, and are by nature apt to yield increase, shall wax so fruitful, that the abundance which is now upon them is but barrenness in comparison of that which shall be hereafter. As if we should compare the grounds of Savoy, with those of Sicilia or Calabria, we would say that it were but a desert. In a word, he signifies that there shall be an incomparable fruitfulness, which the faithful shall enjoy after they be reconciled unto God; and all because they may understand what love he bears them by lading them with so many benefits.  
Now Isaiah so prophesieth here of Hezekias his kingdom, that therewithal he refers all things to the kingdom of Christ, as to the end and full accomplishment thereof. Come we once to Christ, then must we expound all these things spiritually, 
The second extent.  that so we may know we are renewed, as soon as the Lord sends down his spirit from above into our hearts, of barren ground, to make them fruitful. For till we be inspired from above by this holy Spirit, we are rightly compared to deserts and parched grounds, seeing we bring forth nothing but thorns and bushes, and are unfit naturally to bring forth any good fruit. Those therefore which in times past were fruitless, being now regenerated by the Spirit of God, shall begin in some measure to bring forth fruit unto him: and those who before had some outward show of goodness, shall become so fruitful after they be thus regenerated by the holy Ghost, that comparing the one estate with the other, the first will be judged but as a desert in respect of the latter: for all the goodly works that men do before Christ hath regenerated them, are but so many glorious sins. Therefore when we see the Church oppressed even unto death, and that her condition seems very lamentable, let us lift up our eyes to heaven, and depend wholly upon these promises.   
Vers. 16. And judgement shall dwell in the desert, and justice shall remain in the fruitful field. 
THe Prophet here teacheth wherein the true glory of the Church consists, 
Wherein the true glory of the Church consists.  to wit, when justice and judgement gets the upper hand: for men are not to resemble beasts in seeking only after the abundance of earthly and transitory things. By this it appears sufficiently, that the jews were not held by the doctrine of the law in the hope of temporary benefits only, as some fantastical spirits affirm: but they were by it commanded to rest in that which was the principal, to wit, that justice and judgement should flourish amongst them: neither is it to be doubted but they knew well enough that true felicity consisted therein. We are therefore first of all to seek the kingdom of God, and the righteousness thereof, and not to place our joy and happiness in the abundance of wheat and wine, as hogs that feed in the trough. For as Zacharie sings in Luk. 1.75. The end of our deliverance from sin and Satan, and of all the blessings we receive from God, is, that we should serve him in holiness and in righteousness all the days of our life.  
By justice and judgement than he understands all uprightness, as we have often showed before. See vers. 1. Which albeit they properly concern the equity which we ought to use one towards another: notwithstanding, because it is usual in the Scriptures by the duties of the second table to understand the observation of the whole law, the Prophet here under a part comprehends religion and the true service of God. But the Prophets are wont especially to mention the duties of love and those things that concern the second table, because we chiefly manifest unto men thereby what affection and love we bear unto God. Now where he saith, that justice and judgement shall also dwell in the desert as well as in the ploughed fields: it so much the better appears that such plenty of blessings was promised, that the beholding thereof should put men in mind of that great increase which they had seen in the fields before, was but barrenness now in respect thereof.   
Vers. 17. And the work of justice shall be peace, even the 
* Or, effect.  work of justice and quietness, and assurance for ever. 
EVen now he enuaied against that peace in which the jews were lulled asleep. See verse 9.10.11. But here he promiseth a peace contrary to that, which shall be a testimony of God's love towards them, who will keep them faithfully after he hath received them into his favour. The close opposition between that brutish peace, which the wicked thought they had gotten when they committed all sorts of wickedness, whilst they lay snorting therein also without repentance, and this peace which the children of God enjoy by a godly and just life, is here to be noted. For Isaiah stirs us up to covet after this latter; and teacheth us to be assured that those with whom God is appeased, shall enjoy a peace that is blessed and happy in deed. Thus he sets integrity before them for the object of their desires, 
They that would enjoy an happy peace, must labour after an innocent life.  that so they may attain that peace which passeth understanding: for there is no better means to live such a peaceable life as is free from annoyance, then in abstaining from evil, and doing of good, as S. Peter testifieth in his first Epistle, Chap. 3. vers. 13.  
But our Prophet leads them higher, to wit, that in living holily and justly, they shall keep themselves in God's favour. For is it not a thing altogether unreasonable, that the wicked should expect peace, when they themselves will continually make war against God? 
The wicked would feign enjoy peace, whilst they make open war against God.  In deed there is none but desires peace; yea, who is he that can not highly extol it? but in the mean while themselves are the cause why enemies are raised up against them, for they trouble heaven and earth by heaps as it were with their wickednesses. Now in regard that this peace which God gives is perpetual, Isaiah compares it with that which lasts but for a moment.  
In that he calls peace the effect of justice, let us thence learn that wars proceed from God's wrath, which we set on fire by our rebellion, whereas peace on the contrary proceeds from his blessing. When therefore we see the enemies boil with rage, 
Wars proceed from God's wrath, which we set on fire by our sins. Our sound and sincere conversion, the only means to still and quiet the rage of our enemies.  exalting themselves furiously against us, let us seek no other matter to allay that heat then true conversion: for our God will easily calm and quiet tumults, we being at one with him: for he it is as the Psalmist saith, which makes wars to cease unto the ends of the earth: he breaks the bow and knappeth the spears in sunder, and burns the chariots with fire, Psal. 46.9. but we have told you before that these things belong not only to the time of Hezekias, but aught also to be referred unto Christ.   
Vers. 18. And my people shall dwell in the tabernacles of peace, and in sure dwellings, and in 
* Or, quiet refresh. Peace, the fruit of justice.  safe resting-places. 
AS he hath showed that spiritual justice is that which hath her seat in the hearts of men, the same must be said of peace, which is the fruit of it. Thus when we hear of sure dwelling places, and refresh, let us remember what Paul saith, Rom. 5.1. Being justified by faith, we have peace with God. This peace Christ left with his Disciples, which the world could not give unto them, john 14.27. And what marvel? For as the same Apostle teacheth, Phil. 4.7. This peace passeth all understanding. Having once obtained this justice, we shall be no more disquieted with inward terrors, as we were when we felt that God was angry with us. The wicked conscience is always at wars with itself, and in continual anguishes. The wicked therefore must needs be tossed to and fro with divers garboils: for he that is destitute of righteousness, can never be in any sound peace 
He that is destitute of the imputation of Christ's righteousness, can never have sound peace.  of conscience. But where Christ reigns, there only is the true peace to be found, which the faithful have in assurance, which makes them come without fear before the heavenly throne, not so much in respect of their own piety, as for that they rest themselves upon the sure rock of God's mercies in Christ. Hence we gather, that Christ reigns not where consciences are troubled and tossed to and fro with divers doubtings; in which case the Papists must of necessity be: yea, and all others that cast not themselves upon the meritorious sacrifices of Christ, and upon that purgation which he hath purchased for us.   
Vers. 19 When it haileth, it shall fall on the forest; and the City shall be set in the lower place. 
WE told you before, that the Prophets were often wont to set forth the kingdom of Christ under shadows; because they borrowed similitudes from an earthly kingdom, for otherwise (in respect of our dullness) we could hardly be brought to comprehend this inestimable treasure of all good things. The meaning is, that the Lord will remove far off from his people, all encumbrances and discommodities, and will cause them to fall upon others. Now because in this world were subject to divers tempests and vexations, so as we must endure rain, hail, winds, and whirl winds: he saith that God by his admirable providence will exempt us from the harm we might receive by these things, because the violence thereof shall be driven by him upon those of other places.  
By forests, he means vast and deset places, 
Many are the troubles of the righteous, but the Lord delivers them out of all: Psal. 34.19.  where none inhabits. By this we are advertised, that being under the protection of jesus Christ, we are so freed from all dangers and inconveniences, that notwithstanding there are many hails and tempests ready to fall upon our heads: but the Lord is our deliverer, who either turns away these eminent perils, or frees them who are in danger to take hurt by them. And that he might the better confirm that which he said touching peace; he saith, that the Cities which stood in the plain, shall be out of danger; for they were wont then to build their Cities upon high places, the rather to prevent assaults. Now he saith, that God will so defend his people, that they shall need none of these usual munitions, because the Cities shall be safe, though they stand in the valleys; neither shall they receive any hurt, albeit they lie open to the fury of the enemy. Why so? For the hand of the Lord will save and keep them. Will we be secure then? Let us not trust in horses, nor chariots, nor yet in defenced Cities, lest the Lord suddenly dislodge us: but seeing our good and heavenly Father vouchsafeth to take care of our salvation, let the protection of so good a guardian suffice us.   
Vers. 20. Blessed are ye that sow upon all waters; and drive thither the feet of the Ox and the Ass. 
HE shows how great the change shall be, when Christ gins to reign. 
Vers. 13. Verse 14.  For he said before, that there should be such a desolation, that thorns and briers should cover the face of the holy land, that stately houses should be laid on heaps, and the Cities and palaces utterly razed. All these things were to fall out when the Country should be spoiled by continual incursions of the enemy: but now he saith they shall be blessed, because God will give them the abundance of all things. He adorneth and decketh this fruitfulness with figurative speeches, which may be expounded in plain words; to wit, that they shall sow in marish grounds, and shall feed their cattle in those places without fear.  
By waters, some understand a fat and fruitful soil: but I take it otherwise, because of the generality of the particle All: for in calling them all waters, it is as if he had said, that even those places which were covered with waters, should be fit for tillage: so as they shall not need to fear the spoiling of their seed. It is our manner also to drive Oxen, Asses, and other beasts out of the fields that are sown, lest they should crop off, or mar the corn. But he saith here, that it shall be so thick and fair upon the ground, that Oxen and Asses must be driven thither to eat the first growth, as they usually do when corn is too rank.  
He calls them blessed, according to the usual Hebrew phrase, because their labour should not be in vain. Object. If it be objected that there was never seen such a fruitfulness of the earth, under the kingdom of Christ: Ans. I confess that in the times wherein God hath provided for his children in greatest plenty, yet some tokens of his curse might always be perceived, wherein the whole race of mankind is wrapped, by reason of Adam's revolt. But because the inheritance of this world was restored to the faithful, by the means of jesus Christ, the Prophets upon good reason affirm, that he will renew the earth in such wise, that it being purged again from her filthiness, she shall receive her first beauty. Those that reply, that this is not yet fulfilled, aught to take a view of themselves, to see whether they be yet wholly cleansed from all their sins. And if they be as yet far off from that spiritual righteousness, spoken of vers. 16 let us be contented to feel this blessing, according to the measure of our regeneration; 
If thou see not the full accomplishment of these promises, impute it only to thy imperfect obedience: & be content to feel this blessing according to the measure of thy regeneration.  which shall never be perfected in us, till having put off the infirmity of the flesh, we be fully renewed after the image of God, in true holiness and righteousness.    

THE XXXIII. CHAPTER.  
Vers. 1. Woe to thee that spoilest and waste not spoiled; and dost wickedly, and they did not wickedly against thee: when thou shalt cease to spoil, thou shalt be spoiled; when thou shalt make an end of doing wickedly. 

Wither this woe be pronounced against the Chaldeans.  IF we expound this of the Chaldeans, the scope of the place will very well bear it. For seeing in chap. 32.15. he promised freedom to the vanquished, it was high time for him now to direct his speech against the vanquishers. Not only that, but the faithful also stood in need to be confirmed in particular manner, to the end they might be drawn to believe this prophecy, which was almost incredible. It was very unlikely that such a Monarchy could suddenly be brought to nought; or that these poor prisoners, destitute of all hope, should by and by be set at liberty, to return into their own Country. The jews therefore you see, might very well have fainted in waiting for any succour in such extremities, unless the Prophet had prevented the same by this and the like instructions. He takes away the occasions then which might otherwise have incited and provoked them to despair, when the Chaldeans led them captive into Babylon; for they then saw no performance at all of these promises, but felt the clean contrary.  
Notwithstanding, because all are of opinion, that this is the beginning of a new sermon, and that these words are directed against Senacherib and his host, I also am drawn to admit, that the Prophet here threatens the Assyrians, 
Or, against the Assyrians.  with the chastisement of their unjust oppressions and cruelties by them committed, against their neighbours; that so comfort might be given by means hereof, to the comfortless and oppressed. His meaning is then, that there shall be a wonderful change when this flourishing estate of Ninive shall be brought to ruin, albeit it seemed impregnable. Why so? Because the Chaldeans should come against it, and should revenge the cruelties which the Assyrians had exercised against so many Countries. 
The Chaldeans sent to revenge the cruelties committed by the Assyrians.  And to the end his words might have the greater efficacy, he addresseth his speech even to the Assyrians, saying; Ho, thou which spoilest; as if he should say; thou hast now liberty to range abroad at thy pleasure, no man dares resist thee; but a day will come, wherein others shall make their prey upon thee, as thou hast done upon them.  
He speaks in the singular number, but it is by a noun collective; which is an usual phrase of speech. Others read it by an interrogation, Shalt thou not be spoiled? Thinkest thou thy violences shall escape unpunished? No, they shall one day render thee like for like. But we may follow the usual interpretation, by which Isaiah amplifies the iniquity of the enemy, who was so greedy after his prey, that he spared none: no not those innocents which never wronged him. Wherein we may behold a sign of extreme cruelty. I am very willing to receive this exposition then; to wit, that in this first member, he describes the disposition of the Assyrians; showing that they were merciless thieves and robbers: and further enlargeth their cruelty, in regard they vexed and spoiled those which never hurt them: and all to this end, that when the jews should behold such wickednesses, they might first be brought to consider of God's justice therein; and in the second place, that he would not suffer such barbarity to escape unpunished.  
When thou shalt cease.] This is the second part of this verse, in which the Prophet shows, that the Assyrians do now spoil, because the Lord lets them run riot: but the time of their restraint draws on, so as they shall have no more power of doing hurt. If it were said; they shall cease to spoil, when they were able to spoil no longer; the sense would be too barren. Our Prophet therefore mounts higher; to wit, that the time will come, that they shall indeed cease to spoil, because the Lord will tame them, and take down the pride of their power. Which is as much as if he had said; even then, when thou shalt be at the highest. Hence we may learn, that tyrants have their term limited, which they shall not pass. 
Tyrant's have their term prefixed, which they shall not pass.  They rob and spoil whilst they have run the length of their chain, but when they are come to the end of it, they shall be constrained to stay there, as at their last exploit. Let this consolation 
A consolation.  then cheer up our hearts, when we see tyrants take their swinge, and do furiously band themselves against the poor Church: for the Lord will calm their rage well enough; and by how much the more they have exercised their cruelty; so much the more shall God heap his wrath upon them. The Lord will cut them off in a moment; for he will raise up enemies against them, which shall sack and spoil them forthwith, and shall reward them that which they have done to others.  
We are here also to note God's providence in the change of kingdoms; 
God's providence seen in the change of kingdoms.  for unbelievers think that all things are huddled together by the hand of fortune: but it is our parts to look higher; to wit, that the Lord rewards the wicked according to their wickedness; so as in the end, they shall feel by the effects, that he will not suffer the wrongs to go unrecompensed, which they have done to the innocents.  
The events of things have confirmed the truth of this prophecy: 
The events of things have confirmed the truth of this prophecy.  for soon after the Chaldeans subdued Niniveh, who by this means lost their Monarchy; yea, and in few years it was razed and brought into oblivion, that she might lose her name. Now in respect that Babylon which succeeded it, was no less replenished with robberies; the Prophet doth rightly affirm that other robbers shall destroy it, and the Monarchy being subdued, they shall pill and take to themselves that which the Chaldeans had purloined from others.   
Vers. 2. O Lord, have mercy upon us, we have waited for thee: be thou, which wast their arm in the morning, our help also in the time of trouble. 
THe Prophet adds this sentence, to show the faithful whereunto they should have their refuge in such distresses; yea, even then when there seemed to be no hope of salvation: to wit, unto prayers; beseeching God that these promises might take effect when they should be in the greatest misery, and the enemy's power at the highest to oppress them. We have need to observe this order diligently, for the Prophet hath no sooner propounded these promises unto them, 
God's promises should forthwith kindle in us an ardent affection of prayer.  but he forthwith exhorts them unto prayer. Yea, suddenly breaking off his speech, he comes abruptly as it were unto invocation: for he saw how hard a thing it was for the jews who were in such misery to overcome that fear wherewith they were almost overwhelmed. It is not to be doubted but the Lord hastens to perform the promises which he hath made to his children: yet for a while he defers to do it, that he might thereby exercise our patience. But if it come once to waiting, no constancy nor perseverance at all is to be found in us, for our hearts are by and by daunted and broken in sunder. Is it not needful then to have our recourse unto prayers? for thereby are our spirits cheered and fortified, when we cast our eye upon the Lord, by whose only direction we get out of all the agonies and anguishes which press us, yet let us patiently wait in assured hope for that which he hath promised: for our God is a faithful God, 
Deut. 7.9.  he neither will, nor can deceive us.  
Our Prophet further admonisheth the jews not only to consider in general the judgement of God against the Assyrians, but also to behold therein his fatherly love towards his chosen people: as if he should say, the Assyrians shall be spoiled in deed, 
God judgeth the enemies of his church not only to recompense the wrongs and cruelties they have done her into their own bosoms, but also to manifest the care he hath of her salvation.  yet not so much to receive the just reward of their covetousness and cruelty: as that God thereby means to show what care he hath for the salvation of his Church. Moreover when he exhorts them to cry for mercy, therein he sets forth our misery. Then, to the end the faithful might encourage themselves in seeking to obtain favour, they testify that they waited upon this God on whom they called. For in deed, our prayers are vain and frivolous, unless they be grounded on this principle, Let thy mercy o Lord be upon us (saith David) as we have trusted in thee, Psal. 33.22. For it were presumption otherwise to press into the presence of God, if he gave us not entrance by his call: who as he for his part graciously invites us to come unto him, so must we on the other side be ready to yield ourselves obedient to his word as oft as we approach near unto him.  
Next of all, patience must be joined with faith, without which, we be unworthy to be heard, because we call not upon God with confidence. Now faith only is the mother of prayer, 
The promises begets faith, faith brings forth prayer. Psal. 50.15. Patience must underprop faith and prayer. Faith the mother of prayer.  as the Scripture often testifies in many places, without which what remains but hypocrisy, a vice most detestable before God above all others. Hence it also appears that Christianity is banished out of the whole kingdom of Popery: for if God's chiefest service consist in prayer, and they know not what true prayer is 
Papists know not what true prayer is.  (because they will have men continually to doubt, and accuse the faith of the Saints of presumption) how can their service be acceptable unto God? Can that be a lawful prayer which is made in doubting and without resting assuredly upon God's promises? Those great Rabbins which will be called Doctors of Divinity (forsooth) are they not more simple in this matter then little children? Certainly our children understand what prayer is better than they, and have more godly affection. We may also learn from this text that faith is proved by afflictions, 
Faith is proved by afflictions.  and the true trial of it consists in a constant undergoing of all dangers and assaults, and in resting securely upon the word and promise of God. For thus we make it manifest that we have truly believed.  
As touching that which follows, Thou which waste their arms, etc. Others translate, as if it were a continued prayer; Be thou our arm in the morning, and our help in the time of trouble. And whereas the faithful speak in the third person, they take it for a change much used among the Hebrues. But I think the Prophet hath another meaning, that is, rather to set forth the ardent desire which is conceived from the consideration of former benefits. And therefore me thinks these words arm of the morning are fitly added; in which must be supplied, Thou which waste, and so the faithful set before them the favours which God bestowed upon their fathers. As if he should say, Lord, 
See Psal. 22.4.5.  thou hast heard our father's prayers; and when they cried unto thee thou gavest them help. Be thou now our succour and salvation in our afflictions.  
Arm and Salvation, differ in this; that arm is taken for the power which the Lord showed in defending his Church before it was afflicted; and salvation, for the deliverance thereof when she seemed utterly wasted. He records the benefits then which the Lord had done to the fathers, that he might move him to bestow the like favour upon their children: as if he should say, Lord, thou hast heretofore turned away the evils which were ready to seize upon thy Church; and by thy favour she flourished and prospered: when she was in trouble thou deliveredst her: canst thou now do less for our sakes, seeing it is thy property to relieve thy servants when all hope in men is past.  
The particle also hath great force in it to confirm our faith, and to acertaine us that God, who always continues like himself and never degenerates from his nature, being ever immutable, will deliver us also; for such a one the faithful have found him to be. Let us remember therefore in all extremities how the Lord hath been helpful unto our fathers that trusted in his help, 
Psal. 22.4.  and hath delivered them, that thence we may conclude, he will no more fail us, than he hath done them.   
Vers. 3. At the 
* Or, voice.  noise of the tumult the 
* Or, peoples.  people fled: at thine exalting the nations were scattered. 
He returns now to the former doctrine; or rather continues it; having in the midst thereof placed a brief exclamation. First, he showed that the Assyrians should be destroyed, albeit they then seemed out of danger. Now he calls forth the jews to be eye-witnesses of the same: for the multitudes of the enemies being in a manner infinite, every one quaked and thought them invincible. Isaiah therefore sets before their eyes their fearful ruin, and that no less then if it were already come to pass. He speaks in the plural number, calling them peoples, because the Monarchy of the Assyrians was compact of many nations, and their Camp was gathered out of many Countries. But be it their numbers were so infinite. What then? Yet they shall miserably perish, saith our Prophet.  
Some expound the exaltation, Manifestation; whereby God did notably show his power: but I take it more simply; to wit, that the Lord, who seemed before to sleep (as it were) whilst the Chaldeans spoiled and peeled at their pleasure, shall notwithstanding suddenly awake, and come forth of his place. Neither is it to be doubted, but the enemy proudly derided this his patience, as if the God of Israel had been subdued and overcome: but in the end he rose up, and being set in his throne, he revenged himself upon the wickedness of his enemies to the full. There is here then a close opposition between this exalting, and that appearance of weakness which seemed to be in the Lord for a time, whilst he suffered his people to be spoiled and wasted.  
By the voice of the tumult, some think the Lord would put his enemies to flight, only with a noise: but I fear lest this interpretation should be more subtle than sound. I willingly take the word voice then, for the noise which should move the Medes and Persians.   
Vers. 4. And your spoil shall be gathered like the gathering of caterpillars: and he shall go against him like the leaping of the grasshoppers. 
HE speaks here of the Assyrians. Unless any had rather refer it unto the jews, and so take the word spoil, in the active signification; albeit the first sense agrees best. Now this change of persons gives great vehemency to the prophecy, in that he so plainly advanceth himself against such proud adversaries, and doth as it were name them. Yet some doubt whether he speaks here of the final destruction of this nation, or of that discomfiture in which the host of Sennatherib was destroyed before the walls of jerusalem, by the hand of the Angel. All expositors almost have followed this latter opinion, which notwithstanding, as I think, is too much constrained. For it seems the Prophet meant to say somewhat more in the beginning of the Chapter, when he spoke of the destruction of this people. Yea, as I have touched a little before, this prophecy may be extended further off; so as it may comprehend also the Chaldeans, which were the last enemies of the jewish Church. But not to stand much upon it, it appears sufficiently that the Prophet directs his speech against the Monarchy of the Ninivites.  
Now he compares this warlike people to caterpillars, 
The first Simile.  because they should have no power to resist, but shall tremble and be so overtaken with fear, that they shall be taken up by troops and heaps. The similitude is very fit: and Nahum useth it, Chap. 3.15. although somewhat in a different sense. We know that this kind of vermin do much hurt, especially to trees; so as they may well be called the calamity of the earth. But in regard they are void of defence, albeit they fly in troops; we know that little children can easily shake them down, gather them up, and kill them by heaps, as many as they meet withal. Our Prophet saith, that the like shall befall to these insatiable robbers: for albeit in that trade they had done much hurt a long time together, yet in the end they should be easily ruinated, because being faint and feeble hearted, they shall fall into the hands of their enemies, in such wise, that the riches which were hoardward up in Ninive by theft, should be carried into Babylon.  
The other similitude of the grasshoppers is added, 
The second Simile.  to show that the Chaldeans shall come up leaping as it were to devour the Country. For as these little worms eat up all before them; so they fly without ceasing, and in leaping nimbly up and down, they mar all the fruits of the earth: whereas others refer this to the Assyrians, as if the Prophet compared them to grasshoppers, because it was easy to scatter them one from another, it agrees not: for the Prophet sets the army of grasshoppers in battle array as it were, who by their leaping should overspread the earth: and very fitly opposeth them to the caterpillars, respecting herein as well the insatiable covetousness as the multitudes of the Assyrians and Chaldeans.   
Vers. 5. The Lord is exalted, 
* The Lord which dwells in the most high places is exalted. He hath, etc.  for he dwelleth on high: he hath filled Zion with judgement and justice. 
HE sets that forth at large, which he spoke erewhile touching God's exaltation, going on with the same argument which was handled before; to wit, that in the destruction of so famous a Monarchy, men should know how dear and precious the safety of the Church is unto him, seeing for her sake he will root out Ninive the Queen of Cities, with her inhabitants also. Now this advertisement is wonderful necessary: for hereby we perceive, that God spares not the profane & wicked; for in setting himself against their rage, he minds to let his elect see what tender care he hath over them.  
First he saith, the Lord is exalted on high: whereas on the contrary, the wicked thought to have beaten him down to the ground, in the destruction of his people. But to the end they should not think God to be like unto those, who being overcome, recover new strength unto them when things are in better plight (as often it falls out in the world, that such win that at one time, which before they had lost at another) he saith expressly, that God is exalted in the presence of all, and that such an high dignity belongs unto him, because he dwells in the heavens. Whence it appears, that he is never deprived of his divine right, howsoever often times he suffers his power to lie hid: but when it seems best unto him, he will manifest his greatness in the view of the whole world: for dwelling in heaven, as we know, signifies an imperial sovereignty under which the whole world is subjecteth. Thus he shows, not only that God can easily overthrow all the pride of flesh; but also concludes from the nature of God, that he must needs show forth his glory at the last, when the wicked fall to despising of him: for otherwise he should renounce himself.  
Where he saith, that Zion was filled with judgement and justice, it is another confirmation; to wit, that God will show signs of his special favour, when the jews shall be delivered from the tyranny of the Chaldeans. And it was no less than needful, to set the author of so great a benefit before their eyes: 
He hath filled.  for we see how perversely we darken his glory by our ingratitude. To be filled with justice and judgement, signifies, that God will liberally and abundantly shed abroad his grace in the restoration of his Church. Neither will the sense be much impertinent, if we refer this to a right politic order, when all things are justly and well managed: for without that, the Church shall never flourish, though all things else succeed according to our wish. We must measure our prosperous estate then by justice and judgement rightly executed, and not by the overflowing of these corruptible things.   
Vers. 6. And there shall be stability of thy times, strength, salvation, wisdom, and knowledge: for the fear of the Lord shall be his treasure. 
He promiseth that the estate of the kingdom shall shall be happy and glorious under Hezechias, having respect principally to that woeful and miserable scattering which was seen in Achaz his days. For albeit the enemy was expulsed, yet was there small hope that the jews (being in such extremity) should have recovered their first condition. As touching the words, some translate thus; There shall be in thy times, truth, strength, and salvation: as if the Prophet should relate what felicity the people should enjoy under this holy King: and they think that every word contains in it so many benefits of God. Others take the word stability, for fidelity; as if the Prophet should have said; that it should be in stead of salvation and strength. Othersome draw a sense from hence a little differing; to wit, that strength, salvation, and knowledge, shall be stable under Hezechias. But when I scan the words of the Prophet considerately, I had rather make another distinction; to wit, that stability, strength, and salvation shall reign in wisdom and knowledge under Hezechias: and so, that which is by and by added, the fear of the Lord shall be the treasure of this good King, will follow and agree well. For in time of peace, every one desires to be secured: yet how few are there that care to use the means to enjoy so great a benefit? Nay, do not the most part pamper themselves as swine in the sty? so as whilst blind covetousness draws all the world after things earthly, few make any reckoning of that incomprehensible light of the heavenly doctrine.  
The Prophet's meaning than is, that the Church's felicity shall be stable, when wisdom and knowledge bears sway therein, and that strength shall long endure, when the knowledge of God is advanced: thirdly, that eternal salvation shall dwell there; when men shall be taught rightly to know it. This is a very excellent place: from whence we may learn, that ingratitude shuts out God's blessings from us: that is, when we forsake them to wallow ourselves in earthly and carnal desires: also, that although all the benefits we could imagine or desire, were given unto us, 
No benefits of God sweet and savoury to us, unless they be seasoned with the salt of faith and knowledge. Where the light of God's word is quenched, our g eatest prosperity is worse than the worst thing the world can afford without it.  yet shall all turn to our ruin and destruction, unless they be seasoned with the salt of faith and knowledge.  
We may therefore hence conclude, that the Church hath no strength, unless the knowledge of God precede all other benefits, and that she then truly flourisheth, whilst she willingly confesseth to hold all the graces she hath of God's free bounty. But where this light of the word is wanting, and the true knowledge of God is either dimmed, or put out, the greatest prosperity we can enjoy, is worse than all the miseries the world can afford. I therefore refer stability, strength, and salvation, to one & the same thing; to wit, that the Church shall have stability, when blindness and error being banished, men shall begin to learn the knowledge of God.  
By this we see what Church there is amongst the Papists, (a pompous and glorious one it is indeed in outward show); but where is this knowledge? Therefore can she not be stable; neither is she the Church of God. If the Lord than show us that favour, that the light of faith may shine truly amongst us, other blessings no doubt shall easily flow unto us: and if it fall out we be shaken with divers storms, yet God will uphold us always with his hand. Now when he saith, thy times, he speaks to Hezekias, not as to a private person, but as to the head of the people, under whom also the whole body is comprehended.  
But seeing the kingdom of Hezekias was but a little shadow of Christ his kingdom as we have touched before, these things therefore ought to be referred unto Christ, 
Coloss. 2.3.  in whom are hid all the treasures of wisdom and knowledge. We are also to note these titles which are used to set forth the commendation of God's word, and the doctrine of the Gospel: S. Paul also doth the like, Coloss. 1.9. when he saith, Teaching in all knowledge and wisdom: for by this praise, he extols the dignity of the Gospel. Whence we also gather, that where jesus Christ is not truly known, there men are destitute of true wisdom, although they be expert in all other sciences, which without this are all but vanity.  
Moreover it seems the fear of God should be added for an exposition, that the Prophet might the better manifest that the knowledge whereof he spoke was the governess of piety, 
Knowledge the governess of piety.  being neither idle nor vain, but penetrating with efficacy into our hearts to conform us to the fear of God. See therefore why this fear is elsewhere called knowledge, Prou. 1.9. and 9.10. yea, 
The fear of God not only the beginning, but also the end of wisdom.  the beginning of it, that is to say, the sum and principal part of wisdom. And those deceive themselves which take the word beginning for the first rudiments or elements, seeing Solomon means the beginning, and the end: for as men are fools until they have submitted themselves unto the word of God, so the perfection of wisdom flows from teachableness, or the obedience of faith. 
All outward felicity mere beggary without the fear of God.  The fear of God than is called his treasure, because without it all prosperity is but misery: whence it yet further appears that all the parts of a prosperous life consists in the knowledge of God, which we attain by faith.  
Also under the person of this king he shows that it is an inestimable treasure to serve God in such devotion and humility as is meet: and further he esteems all them miserable and forlorn people which are void of this fear of God. On the contrary, blessed and happy are all those which fear him, albeit of the world they be judged the most miserable of all others. But what fear speaks he of here? Even of that which contains in it true obedience, and a reformation of our minds and affections. For the wicked have a fear of God, but they fear him as malefactors do their judge. Such a fear deserves no such praise, because it proceeds not from the true knowledge of God, nor from a ready desire to serve him. It therefore is directly contrary to that wisdom whereof our Prophet speaks, 
These things have reference first to Hezekiah, secondly to the people, but especially to Christ.  who hath so applied these things unto Hezekias, that in the mean while they also appertain to the whole body of the people, as we have said before. Whence we gather, that they have relation unto the people as well as the king: but much more unto Christ, who was filled with the Spirit of the fear of the Lord (as we have seen in the 11. Chapter) to make us partakers with him of the same grace.   

Vers. 7. Behold, their messengers shall cry without, and the Ambassadors of peace shall weep bitterly.  
8. The paths are waste: the wayfaring man ceaseth: he hath broken the Covenant: he hath contemned the Cities: he regardeth no man.  
IT is not very certain whether Isaiah here mentions the perplexity and danger in which the jews were, the rather to set forth the greatness of their deliverance: or, whether he foretells the calamity which was to come, that the faithful should not faint underneath it. For mine own part, I think this is not to be referred to the history of that which already happened: for in regard: that sharp and sore temptations were at hand, it was necessary that the faithful should be fortified to wait patiently for the help of God even then when things should be grown desperate. Howsoever it be, it is a woeful and lamentable description of the waist of the Church; that in these dangers the faithful might hold fast their confidence: secondly, that seeing themselves delivered, they might acknowledge they were no other way rid from them but by the wonderful power of God.  
The sign of a desperate estate is noted out, when he saith, that the Ambassadors which were sent to appease this tyrant, could obtain no truce, for which cause they returned with bitter sorrow and tears, not being able to hide the same in their journey, but were willing to manifest to others what was in their hearts, in regard they were in such a wretched estate. No doubt but Sennacherib with proud and scornful reproaches refused the conditions of peace which were offered him, so as the Ambassadors were constrained openly to lament and cry, as having forgotten the dignity of their persons; and letted not to publish the answer which this tyrant gave them, even before they returned to the King their master to give an account of their embassage. Others by the Ambassadors of peace. understand those which were wont to proclaim peace: but this interpretation is unapt, and as I think, too far fetched. By the Ambassadors of peace, I understand those which were sent to appease Senacherib, and to redeem peace with any conditions.  
In the next verse he adds, that the ways shall be so stopped up that there shall be no comers or goers, as it falls out when open wars are proclaimed. Now it seems that the Prophet brings in the Ambassadors, telling how it shall not be lawful for them to pass to nor fro any more, the passages shall be so dangerous. As touching that which follows, he hath broken the Covenant, some expound it, as if the hypocrites complained that God kept not his promise. But if this be referred unto God, such a complaint may be attributed not only to the hypocrites, but to the faithful also, who sometimes expostulate the matter on this wise with the Lord: but I like not this sense. And therefore I rather think the Prophet continues to set forth the cruelty and unappeaceable fury of Sennacherib, who disloyally broke the covenant which he made before with Hezechias. For albeit he promised truce; yet as soon as any occasion offered itself to invade judea, he falsified his faith, and began war afresh. Thereunto appertains that which is in the end of the verse, he contemned the Cities, and regarded no man's person: wherein he shows, that the cruelty of this tyrant was such, that he could not be withheld, neither by fear, nor shame.   

Vers. 9 The earth mourneth and fainteth: Lebanon is ashamed, and hewn down: Sharon is like a wilderness, and Bashan is shaken and Carmell.  
10. Now will I arise, saith the Lord, now will I be exalted, now will I lift up myself.  
HE here more fully expresseth after what manner they should see the estate of judeah miserably distressed, yet so, that their faith in the end should break forth as out of a bottomless gulf. He also names the places particularly, to wit, Lebanon, Bashan, and Carmell, which are far distant one from another, being as it were the borders of the holy land: all which is to show, that no corner shall be spared, or rest in safety. And in the description of this desolation, he attributes to every several place, that which agreed with the situation of it; as to Lebanon, shame and confusion: because glory and beauty are attributed unto it in other places, 
1. King. 7.2. Psal. 92.12. Chap. 35.2.  in regard it was replenished and adorned with great and goodly trees. As touching Sharon, because it was a plain and fertile soil, he saith, it shall be like a wilderness. That Bashan and Carmell is shaken, because there grew abundance of fruits. Thus he alludes to the nature of these places, and describes the misery and calamity which should befall the same, that he might the better amplify and set forth the mercy and goodness of God, which should be the cause of their deliverance, albeit for the present, they saw themselves as good as forlorn. For here was cause to behold the immediate hand of God. Unless any had rather say, that the Prophet recites a thing already done, to stir the people up to thanksgiving.  

Verse 10.  Now I will arise] The particle now, is of great weight: also this double repetition, I will be exalted, I will arise: for we must note the time to which this is to be referred; to wit, even to that in which the Church in man's judgement was brought to nought: for than will it be soon enough for God to yield her succour. There is here therefore a comparison of things contrary: for he sets the horrible calamities before the faithful, which should oppress & easily overwhelm them, had they not been fortified with some consolation. As if he should say; The Lord will indeed suffer you to be brought to the extremity; but when you shall lie as it were at the last gasp, and in vain shall have proved all ways to dispatch yourselves thereout, himself will arise for your deliverance. For it is of necessity that we be thus afflicted and pressed to the utmost; to the end we may know God to be the only author of our salvation,  
The word now therefore signifies a time of extreme misery. A man would think this to be a strange kind of dealing in the Lord: but the answer is at hand; God thus defers his succour, because it is good, first that the patience of the faithful should be exercised: secondly, that their faith should be tried: thirdly, their flesh tamed: four, that they might be the better stirred up to fervency in prayers: fifthly, that they might be raised up in the hope of the life to come. 
Afflictions exerciseth our patience, tries our faith, tames the flesh, quickens prayer, and raiseth up in us the hope of the life to come.  And therefore this block is laid in our way, lest they should prevent the time which the Lord allotted out unto them.  
The repetition is very weighty, and is added for the greater confirmation of the matter: for when things stand perplexed, we think ourselves undone; whereas we should hope above hope, because then is the time when the Lord useth chief to manifest his power. For this cause he exhorts the faithful to be of good courage, in setting before them these commendations of his glorious puissance; that none need to fear, but valiantly to buckle with the pride of their enemies.   

Vers. 11. Ye shall conceive chaff, and bring forth stubble: the fire of your breath shall devour you.  
12. And the people shall be as the burning of lime: and as the thorns cut up shall they be burnt in the fire.  
NOw he turns his speech against the enemies of the Church, which vainly and foolishly exalt themselves: for when God should once begin in wonderful manner to utter forth his power, they should then have trial of the vanity of their enterprises, and should be able to bring nothing to pass, although by great troops they assembled themselves together, to put their plots in execution. For the Lord scorns their rage, in regard they imagined they were Lords of the world; whereas he in a moment can cut them off, notwithstanding all their preparations. Now it is an usual manner of speech in Scripture, 
Psal. 7.14. Isai. 59.4.  to call men's deliberations and enterprises conceptions. The similitude is taken from women with child. And therefore it is said, that men conceive & bring forth, when they imagine and put some wicked thing in execution: but our Prophet tells them, that such conceptions shall turn to nothing, and that the birth also shall vanish into smoke, so as they shall not prosper in any thing which they take in hand. What need we then to fear all these goodly and gay shows which our enemies make? For say, that God suffers them for a time to consuit, to imagine, and rage against us, yet in the end he will scatter all that they have rashly, and proudly done, as chaff before the wind. Let us also know that this which Isaias▪ hath prophesied against Senacharib, doth likewise appertain to all the enemies of the Church and faithful people.  
Where he denounceth that they shall be devoured by the fire of their own breath, or spirit. Some are wont to expound it, Your spirit is like a fire which shall consume you: but this similitude is both unapt and absurd. The true exposition is clear enough, The fire which your breath hath kindled, shall devour you: for we are wont to kindle the fire by blowing of it. He teacheth then that the fire which the wicked have kindled by their wicked devices, 
See Chap. 50.11.  shall turn to their ruin, because they shall be consumed by them.  
Now this sentence is the same which the Scripture so often and so diversly repeats, as, They shall fall into the pit which they have digged: In the nets which they have laid are their own feet taken, Psal. 7.15. Their sword which they have drawn shall pierce their own bowels, and their bow shall be broken, Psal. 37.15. The Prophet shows then that this wretched tyrant (which had destroyed all judea, and laid siege with great force against jerusalem) as likewise the rest of the Churches enemies, should draw ruin upon their own heads, and in the end utterly perish. In a word, the fire which themselves had kindled should, be the only means to consume them.  
Afterwards he compares them to the burning of lime, in regard yt●heir flintines should be mollified, even as the fire desolves the stones, so that they should be brought to powder and dust very easily. Questionless the wicked rush themselves upon their own destruction by their own headiness, so greedy they are to do hurt. The similitude of thorns is no less proper, for albeit they wound than shrewdly which touch them, yet there is no wood that burns so violently, or is sooner consumed. The like is to be seen in lime, for the fire softens and desolves it, notwithstanding it be never so hard at the first. This he saith shall befall the Chaldeans, because the Lord shall cut them off in an instant, albeit they were then feared of all: and that their consumption should be brought to pass, when there was no appearance thereof at all. 
Whatsoever preparations the enemies of the Church make to consume her, is bu● the kindling and blowing ●f that fi●e which in the end shall consume themselves.  As oft then as we see the enemies of the Church heap up treasures, and gather men and munition together to bring us to wrack, and to put all the world in an hurly-burly, let us assure ourselves they are kindling the fire in which themselves shall miserably be consumed.  
We know this was fulfilled in Senacherib, for time was the best expositor of the truth of these prophecies, how incredible soever they seemed then. Let us hope then against hope that the same will befall those that tread in the steps of this tyrant, and by this and infinite other examples let us fortify ourselves and others in our miseries and calamities, out of which doubtless we shall be delivered, and shall behold the horrible vengeance which shall fall upon our enemies.   
Vers. 13. Hear, ye that are far off, what I have done: and ye that are near know my power. 
ISaiah makes a Preface here, as one minding to speak something of great importance: for he calls for audience of his hearers, which men are wont to do when any excellent or matter worthy of note is to be propounded. He speaks to them that were near, which should be eye-witnesses as it were of this spectacle: also he calls those a far off, which should hear of it by report. As if he should say, Such shall be the power of God, that it shall not only be manifested to some near bordering nations, but also to those that are very far remote from them. His meaning is then, that God will make his work known by some notable and special sign of his presence. Why so? Because the wicked which before quietly reposed themselves in safety as being exempt out of all danger, should now on the sudden be surprised with fears and terrors.   
Vers. 14. The sinners in Zion are afraid: a fear is come upon the hypocrites: who among us shall dwell with the devouring fire: who among us shall dwell with the everlasting burning. 
But some might reply, Object. that there is no such great matter here to use so solemn a Preface, as to summon all the world to hearken, was it a thing of so great importance that the wicked should be affrighted? I answer, Ans. If all be well considered it will be found no small testimony of God's power to awaken sinners out of their drouzines, and to make them (will they nill they) feel that God is their judge, but then especially, when they have covered their contempt of God under the mask of hypocrisy. For albeit it is a matter of great difficulty to awaken the profane ones, when their hearts are indurate: yet the obstinacy of hypocrites far exceeds theirs, who think God much beholding unto them. They are so bewitched than we see, that they contemn all threatenings, and scorn the judgements of God, and with their flouts & mocks they reject all the prophecies, 
It is a miracle to subdue an obstinate hypocrite.  so as it is a miracle to overcome one of them who so obstinately resist. Think therefore that it is not without cause that our Prophet is so sharp in rebuking of them. For doubtless he galls the bastard jews by mentioning Zion: who shrouding themselves under the shadow of the Temple, thought themselves secure in so invincible a fortress, that no harm could befall them. And truly, there are none more proud or haughty than they (as hath been said) which glory so much in the name of God, and in the titles of the Church.  
The word Manephich, is translated Hypocrites; but it may also be generally taken for traitors and revolters. Seeing they were so wicked then, as to mock at God himself, and his true Prophets, he denounceth, they shall feel him to be a sharp and severe judge, that so they might cease to take pleasure in their subtleties.  
He adds a confession, which hath an appearance of humility; the better to show, that such hypocrites as do not willingly obey the word of the Lord, shall in the end feel by experience (the mistress of fools) how terrible God's judgements are. When laughter shall be turned into gnashing of teeth, than they shall begin to confess, that all their force was nought else but straw and stubble. Now for the words: some translate; Who shall dwell for us? others; Who among us shall dwell? If we simply read it, For us; this will be the sense; who dare oppose himself against the fire? or, Will put himself between it and us, that the flame thereof touch us not? The other interpretations will bear the same sense; but the expositors differs in this, that some refer it to the King of Assyria; and others, unto God: which latter, I rather receive, as I have said already. For albeit the Assyrian was as a fire that burned up the country by his heat; yet our Prophet meant to express a more terrible thing than it; to wit, that inward torment and vexation of mind, wherewith the wicked are racked, the stings of conscience which cannot be avoided, and that unquenchable fire of offences which surmounts all torments. So than it is justice with God to deal with sinners as they deal with him. And therefore the Lord is called (in respect of them) a devouring fire, by Moses, Deut. 4.24. 
Deut. 9.3.  For the Prophets (as hath been often said) borrow their phrases from him: and the Apostle in Heb. 12.26. doth the like.  
The Prophet himself confirms this exposition, showing the cause of this fear: for some might object, that God was too severe to terrify men thus above measure. Indeed he is wont to show himself loving and gracious to the faithful; but therewithal severe and terrible to the wicked. Some think that the Prophet meant to convince all men of sin, that having scattered all trust of merit (into the air) they might with all reverence and humility, flee unto God's free grace by true repentance. As if he should say; None can stand before God's judgement seat, unless he be perfectly just: and therefore that all consequently are accursed. But he rather speaks in the person, and according to their meaning, who before scorned all threatenings: and so he now brings them in trembling and ask, who shall dare to present himself before the face of God? For this dolorous complaint, is a sign of that terror which he spoke of erewhile: where being convinced of their weakness, their distress extorted forth these words; Who is able to abide the Lords presence? Now because they ceased not to exalt themselves against God, notwithstanding these words were drawn from them against the hair, as we say: therefore the Prophet, that he might prevent their wicked replies, answers on God's behalf, that he is not terrible and fearful to men naturally; but it falls out so by their own default, in regard themselves are affrighted with the sense of their own guiltiness; so as God suffers not their consciences to be at any quiet.   
Vers. 15. He that walketh in justice, and speaketh righteous things, refusing gain of oppression, shaking his hands from taking of gifts, stopping his ears from hearing of blood, and shutting his eyes from seeing evil. 
NOw he expresseth that more fully which we touched before; to wit, that (these hypocrites) had no cause to accuse God of overgreat rigour, because themselves by provoking him to displeasure, did thereby put his favour far away from them. For he shows that God agrees with men well enough, if they will love and follow justice; if they give themselves to equity; if they keep their fingers clean from bribes, and walk in uprightness with their neighbours; but being infected with all manner of corruptions, and given to malice, slander, covetousness, extortion, and the like sins, must not the Lord astonish such with fears, and show himself terrible unto them? In a word, the Prophet's meaning is to stop the mouths of the wicked scoffers, that so they might cease to accuse God of cruelty, in bringing destruction upon them, seeing the whole cause thereof was in themselves. They make many turnings to escape God's judgement; but the Prophet affirms, that he is always good to those which honour him. And albeit Moses in this sense calls him a consuming fire, Deut. 9.3. lest his majesty and power should be contemned; yet whosoever he be that shall draw near unto him with a true desire to please him, he shall feel by the effects, that there is nothing more sweet and amiable than his presence. 
Though God titles himself a consuming fire, lest his majesty should be contemned, yet whosoever draws near him with a desire to please him, shall feel nothing so sweet as his presence.  At such time then as God causeth the light of his countenance to shine upon the faithful, they have peace with him in a good conscience: whence it follows, that he is not terrible of his own nature, but we, (we) by our perversity provoke him to be such a one unto us.  
Now this is specially directed to the hypocrites, who cover their villainies and secret mischiefs under the cloak of holiness; and thus abuse the name of the Lord to sin the more freely. But our Prophet setting down a definition of justice, by examples, doth thereby more clearly and plainly rebuke their ungodliness. And mentions some principal actions touching the conversation of men, whereby we may easily take trial of our godliness. For he sets before us the duties of the second Table (as he hath done often already) which is the best way to discover who indeed is a religious man. For as gold is tried by the fire, so by a man's ordinary carriage of himself, may you find how he is affected in the service empt from all troubles; but rather to be prepared to undergo all sorts of grievances and vexations. And yet, that they should know also that God cared for the kingdom of judah, and in his good time would deliver them out of the hands of those tyrants which held them tributaries and besieged them.  
The estate which the Prophet here describes is very miserable: for is it not a pitiful thing to see a people of a free condition so pressed under such a barbarous tyranny, that all their goods must come to be praised, their houses, possessions, families, & servants registered? Many of our times which have not been acquainted with these things, have yet some little taste how irksome this servitude is, when their goods are praised to the uttermost mite: and not only their yearly rents which are certain, but also the hope of future gain: and not money and possessions alone, but their names also are taken. Such devices there are to impose new tributes, not upon viands only, but even upon the smallest things: 
Note.  so that tyrants rake to themselves a great part of that, which the poor people can hardly bear: yet all these, and infinite other calamities will nothing abate the pride, excess, and rebellion of men. What will they be think you, being freed from these taxes? will they not easily forget all the evils passed, and the favour of God also, and be worse than ever they were before, in running into all lewd and wicked behaviour.  
It is not without cause then that the Prophet lays these things thus before his people, lest after their deliverance they should range after their lusts. As if he should say; What a shame were that? nay, rather acknowledge the goodness of God, who hath dealt so mercifully with you, and cleave unto him with your whole hearts. Some have falsely imagined, that Saint Paul allegeth this place in 1. Cor. 1.20. But so he should mistake the Prophet's meaning, and should apply these words to a wrong sense. The cause of the error grew from the word Scribe, which is not taken here for a teacher. For Isaiah calls him a Scribe in this place, 
What is meant by Scribe in this place.  who took the names of men and their families, and inventories of their possessions and houses. To be short, he which kept the register of all the taxes and tributes.  
By the poiser, he means him which received the imposts, for he weighed the moneys which were paid in: such as are our receivers and treasurers at this day. He adds yet a third sort, which was the most intolerable of all; to wit, he that counted the towers or chief houses; for they made search, and viewed every house, to know which were the richest, that they might get the more pence out of it. Tyrant's have such at command, who like bloodhounds, 
Bloodhounds in Common wealths.  have skill to hunt and smell out fat purses; that so, besides the ordinary taxes they may raise an extraordinary impost. No doubt but the sight of such exactors was grievous to the poor people, and not without cause: for they never left them, till they had sucked their blood to the very marrow. If any by this word had rather understand the officers of the King himself, who had the charge to pull down the houses adjoining to the walls; I hinder him not for following his opinion. I rather think it likely that the Prophet speaks of the exactors, which the conquerors set over them, whom they had vanquished, that they might the more securely hold their own, as they say.   
Vers. 19 Thou shalt not see a fierce people, a people of a dark speech, that thou canst not perceive, and of a stammering tongue, that thou canst not understand. 
SOme translate the word Noan, Strong; others, Impudently: but I verily think he meant to set forth the cruelty of the Assyrians, which he presently declares, saying; There is no communication to be had with them, for they speak a strange language, which thou canst not perceive. For there is nothing that moves men more to mercy, than an interchangeable speech, by which one may take knowledge of another's misery. But if this be wanting, what is left to cause an hard heart to relent? Alas, they know not what thou sayest, and therefore thou canst look for no more compassion from them by thy entreaties, then if thou hadst to deal with wild and savage beasts. Thus the Prophet further aggravates the woeful estate of this people, that by contraries he might let them perceive, how exceeding bountiful God was towards them, when he delivered them out of so great a fear. As in another place the holy Ghost magnifies the grace of God, in that he preserved his people in Egypt, albeit they understood not their language. Psal. 81.5.   
Vers. 20. Look upon Zion, the City of our solemn feasts; thine eyes shall shall see jerusalem a quiet habitation, a tabernacle that cannot be removed: and the stakes thereof can never be taken away, neither shall any of the cords thereof be broken. 
MAny read it in the vocative case; Look O Zion: but it is better to read it as I have translated it; Look upon Zion. The Prophet propounds a promise touching the restoration of the Church, 
A promise touching the restoration of the church  of which the faithful were to make special account: for if the Church shake or fall, where is their prosperity? But he shows that she shall be in such wise restored, that he sets the thing even before their eyes; 
The Prophets are wont to speak of things to come, as if they were already accomplished.  whereas indeed he speaks of a thing to come. And this he doth that his words might be the more effectual. As if he should say; Thou shalt see Zion restored, and jerusalem flourishing yet once again. And albeit you now see all things confused and on an uproar, so as you think Zion is laid in the dust, yet even in Zion shall you have a safe and quiet dwelling place.  
In calling it a City of solemnities, he shows wherein the restoration of Zion did chief consist; 
Wherein the restoration of Zion chief consisted.  to wit, because the people flocked thither to hear the law, to renew their covenant with God, to call upon his name, and to offer sacrifices: for when they were deprived of these things, they were as sheep scattered without a shepherd, or as a body separate from the head: in a word, as a people undone, and deprived of all joy. And therefore the captives in Babylon sorrow for nothing so much as that they were banished from Zion, and could not enjoy the comforts which there they were wont to find, Psal. 137.5. It also appears plainly enough by many places that it hath been the chief complaint of all the faithful.  
Moreover, he calls Zion, a City, because it stood in the midst of the City; and it is also called the city of David. The compass of the whole City of jerusalem was very large, for there was a double wall, as we have showed you heretofore, which is to be seen also in many other Cities. Note we here that in the restoration of the Church consists the fullness of all blessings, 
In the restoration of the church consists the fullness of all blessings.  as the only bliss which we are to desire and wish for; all other benefits abound they never so much, want we this, are nothing: as on the contrary, enjoy we this; we enjoy all things; for we can no way be miserable, as long as jerusalem, that is to say the Church, flourisheth. But when doth she flourish? When God sits as chief in our assemblies, and when we covenant in his name to cleave unto him for ever. The unbelievers are forward to crown themselves as it were with the title of God's name, as if their assemblies were gathered under his ensign: but all is hypocrisy. For though they draw near to him with their mouths, yet their hearts are far off from him, neither will they have him nor his laws to bear sway amongst them in any thing.  
In the next place Isaiah saith, that the faithful, which a long time had been tossed to and fro with many tempests, should now at the last have a sure and quiet abode in the Church of God. But howsoever the people had some small taste hereof under Hezekias, yet the full accomplishment thereof is performed in Christ only: 
What manner of peace and quietness it is which the faithful enjoy in this world.  understand me not, that ever since, God's children have had safe and quiet dwelling in this world. No, this rest is now hidden, for we are feign to wander and stray up and down here; and are driven many times to shift from post to pillar without any certain abode, tossed with divers tempests and whirlwinds, we are on every side assailed with infinite enemies, and yet these combats must we suffer, so as we can hardly get so much as a minute's rest here. Think not then that God promiseth such a peace as carnal sense can comprehend. No, we must dive into the deepest thoughts of our hearts, reform by the holy Ghost in righteousness and holiness, if we will enjoy this peace which passeth understanding, as Paul saith, Phil. 4.7. This peace shall we be sure to enjoy as the Lords gift, if we remain in the true Church.  
By tabernacle, and cords, he fitly and aptly describes the condition of the Church. For he might have called it a city well founded; but he calls it a Tabernacle, 
The Church rather called a Tabernacle then a City.  or Tent, which is apt in an instant to be removed from place to place. To teach us, that although the estate of the Church seem to have little stability in it, and is subject to many changes, yet that she shall stand steady and unmovable for all that: she shall stand against all storms and tempests, 
Though the Church in this world be subject to many changes as the Moon, yet shall she stand unmovable against all storms and tempests whatsoever, as is proved in the verse following.  against all the fury of enemies, although we think it unpossible, and can no way comprehend the reason of it. Faith alone is it that can make things so repugnant to agree together, to wit, that there is safer dwelling in a silly tent, then in the strongest Castles in the whole world. With this buckler must we bear off Satan's blows, which otherwise would shake and shiver us to pieces as oft as we see the Church not a little tottering only, but carried clean away as with a whirlwind now hither, now thither. Who would think there were any safety, or place of rest to be looked for in these tempestuous whirleings? But because the Lord will not have his servants altogether hampered in the things of this life, that they may depend wholly upon him; this promised protection of his ought to be more esteemed of us, than thousands of other stays beside.   
Vers. 21. For surely there the mighty Lord will be unto us as a place of floods, and broad rivers, whereby shall pass no ship with oars, neither shall great ship pass thereby. 
THe two particles Chi, and In, stand often for a double affirmation; but they are put here for expositives: we may also translate, For if, but I willingly retain that which is clearest. Well, the Prophet gives a reason why the Church which resembles a restless pavilion, is notwithstanding steadier than Cities well founded: to wit, because her Lord the Almighty is in the midst of her, for so she shall not be shaken, as is said Psal. 46.5. Separate God from the Church once, and she will fall of herself though no man put his least finger to it. For whereof doth she consist, but of a sort of poor▪ weak and frail creatures, yea, the frailest of all others. But when God dwells in the midst of us, than he susteines and bears up this feeble and weak nature, and is to us as a strong rampart, deep trenches; yea, even as walls and rivers which compass in a City round about. Now the Prophet had respect to the situation of jerusalem, which had nought else but a little river, 
The Church invincible as long as God hath his abode in the midst of her. Content thyself with a mean estate, for that which may be for thy advantage one while, may turn to thy hurt at another time.  nothing so large and boisterous rivers as Babylon and other Cities had. For they were commanded before Chap. 8.6. to content themselves with the only power of God, & not to covet after these great floods; as if he should say, We shall surely be invincible if God be resident amongst us, because his defence will be a shield and buckler of proof.  
The ship shall not pass.] Great rivers have this incommodity, that they make passage for the enemies to arrive therein with their ships sometimes more than were to be wished: and thus that which serves at one time for a help, many times may afterward turn to our hurt and loss. But the Lord saith, he will so serve as a river, that yet the entrance of no enemy need to be feared, in regard of any such incommodity. Now he mentions two sorts of vessels, to wit, galleys, and ships of burden: and thus he shows that the enemy shall no way prevail. From hence we may gather two very profitable doctrines. First, neither to seek, nor wait for salvation at the hands of any, but from God alone. Secondly, that it is in vain to gather together much artillery and defences, because they shall not only become unprofitable unto us, when God is against us, but shall turn to our own ruin and destruction.   
Vers. 22. For the Lord is our judge, the Lord is our lawgiver, the Lord is our King: he will save us. 

The manner how God si●s in his Church. 1. 2. 3. King.  NOw the Prophet shows how God visits in the midst of his Church; to wit, by being served and acknowledged as judge, lawgiver, 
Lawgiver.  and King. For those who obey and submit themselves unto God, as to their King, shall effectually feel that he is the safe keeper of their salvation: but those that glory in this falsely, shall look for salvation from him in vain. Submit we our necks therefore only to his yoke. Let us hearken unto his voice, and obey him: then will he for his part manifestly show himself to be our defence and protection. But if we contemn his voice, and rebel against his Commandments; what marvel is it, if in dangers he leave and forsake us? The true Church then, as you may observe, is she who acknowledgeth God for her King and lawgiver. 
That is the true Church, which acknowledgeth God for her Lawgiver and King.  With what face then dare the Papists brag, that they are the Church of God, seeing they reject the lawful government established by Moses, the Prophets, and by Christ himself, to bring in their own devices and trumperies in stead of the same? They exercise a cruel tyranny over the consciences of poor men and women: 
Papists exercise a cruel tyranny over the consciences of poor men and women.  and in taking that liberty away, which Christ hath purchased, they miserably vex the poor souls of his servants, and as much as in them lies, would draw them into perdition with themselves.  
But it is God's office alone to sit in men's consciences, seeing he is the only judge and lawgiver, whose right it is to rule us by his word. The Prophet conjoines three words together here; judge, 
judge.  lawgiver, and King; because it is a thing of such great importance, as ought not slightly to be passed over. If we then suffer ourselves to be governed by his word, he will never forsake us. Thus in few words, we have the only mean set before us how to obtain salvation.   
Vers. 23. Thy cords are loosed: they could not well strengthen their mast, neither could they spread the sail: then shall the pray be divided for a great spoil; yea, the lame shall take the pray. 
He turns his speech to the Assyrians, in whose person he also speaks to all the enemies of the Church. 
Verse 21.  For having promised her such stability, as shall never be shaken, he taxeth now the fond confidence wherewith the wicked are puffed up; as if they were so well rooted, that it were unpossible ever to displant them. Be it then that for a time they built their hopes upon their riches, as upon a strong City, and that the same was as an high wall unto them in their imagination: whilst they were so besotted therewith, yet Isaiah prophecies their sudden destruction to be at hand, because God's hand upheld them not. Now he goes on with the similitude which he used in the 21. verse, where he compared the Church to a very strong place, well environed with goodly rivers: by reason whereof, the enemy could not approach unto her. Now he compares the estate of the wicked to ships: signifying thereby their tottering foundation; notwithstanding they played the bugbears, and were carried with such fury and rage, as it seemed they would bear down all before them with a breath. Although they had furnished themselves then both with great ships and galleys to join in one the regions, which lay far distant one from another, and so meant to make themselves Lords of sea and land: yet should they feel that all was but vapours and smoke. The Lord would turn over their ships, break down their masts, and cut off their Cables, and sink all into the bottom of the sea. Let us not altogether then stand wondering and gazing at the strength, violence, or audaciousness of our enemies; but let us look up unto the Lord, & wait for that day wherein he will tumble their fury and violence upon their own heads.   
Vers. 24. And none inhabitant shall say, I am sick: the people that dwell therein, shall have their iniquity forgiven. 
NOw the Prophet returns again to the Church; for the ruin which he threatened should fall upon the Assyrians, tended not a little to the consolation of the faithful: for what security could the Church have had, unless God had opposed his help against the power of so many enemies, which assailed her on every side? Having in a word than touched the state of the wicked; to wit, that they shall all be brought to nought, because they persecute the children of God, he aptly returns where he left, to wit, that God will omit no occasion that may make for the good and salvation of his Church. He saith then that the Citizens of the Church shall be freed from all incommodities, because by the favour of God, they shall enjoy an happy estate.  
The second part of the verse serves for an exposition of the former: for sins being forgiven, the graces of God shall flow in upon us without any let or stay. Whence we gather, that all the miseries which assail us, proceeds from no other cause then from our iniquities. Otherwise, 
All our miseries proceeds from our sins. A Principle.  the reason which he yields, should be improper and far fetched: but this principle is to be holden, that all the miseries which God sends us, are so many tokens of his wrath. Thence it follows that God must needs use us with a fatherly respect, when our sins are pardoned; and out of his love, to give us whatsoever is good for us.  
Therefore if we desire to be eased of our troubles, 
What course we are to take, that would be eased of our troubles.  keep we this order. Above all things let us seek reconciliation with God; for the cause being removed, the effect shall forthwith vanish away. But because our desires are not well nor rightly ordered, caring only to get away the rod from our backs, and never consider deeply of the cause: we need not wonder if we lie groveling still under the smart thereof. They therefore deceive themselves which would be freed from crosses, and yet will delight in their sins: 
They deceive themselves, that would be f●eed from crosses, and yet delight in their sins.  nay, if such should be under no adversity at all, yet should they not cease for all that to be miserable people: for what rest or tranquility of mind can they enjoy, whilst their consciences in every place pursues then with the guilt of their iniquities?  
Wherein consists true felicity then? In having obtained forgiveness of sins, and in feeling sensibly, that all the good things we receive from God, are so many pledges of his fatherly good will towards us. Learn we also, that it is impossible to please him, or be accounted among the number of his children, unless he cease to impute our sins unto us. There is nothing then but free reconciliation alone, which can make us well pleasing in his sight; nor nothing but that, which can make way for his love to be shed abroad in our hearts.  
Now albeit we be continually under the cross, 
In what the faithful find contentment in afflictions.  yet that breaks not off the promise; for the faithful content themselves with this comfort and consolation in the midst of all their afflictions; to wit, that God is their God, and ceaseth not to hold them for his dear children, though he correct them. For being regenerate by his Spirit, they begin to taste of that happiness which Adam enjoyed in full measure before his fall: but being burdened with many sins, therefore have they need of a continual washing: 
Daily defilings needs daily washings.  and yet God so tempers his bitter potions, that he supports their infirmities still. He also lets them see that he hath a care of their welfare, by moderating the sharpness of his stripes, if he do not at once set them free. It is not without cause than you see, that our Prophet exempts the renewed Church from common miseries, because they carry in them a stamp of God's curse.  
Hence also we may note how childish the distinction of the Papists 
A childish distinction of the Papists.  is, touching the forgiveness of the sin, but not of the punishment; as if we were able to satisfy God's justice. But the Prophet teacheth us another lesson, as we may easily gather from other places of their writings. But if we had but this only text, can any man speak more plainly, then to say, that afflictions shall cease, because iniquity is forgiven? Truly it is all one as if it had been said; The punishment ceaseth, because the fault is pardoned. I grant that God sometimes afflicts the faithful, albeit he forgives the fault: but it is to the end that by this stroke of the rod, he might make them wiser for the time to come; and not to exact a satisfaction of them, as if he had been reconciled unto them by halves. But our Papists will needs have such punishments stand for satisfactions: as if the sinner in part should thereby redeem himself; which, we know, directly crosseth the doctrine of free remission of sins. And thus their fond inventions, both concerning satisfactions, and Purgatory, 
Satisfactions and Purgatory.  falls to the ground.  
It is also to be noted, that this privilege belongs only to the household of faith: for out of the body of Christ, which is the communion of Saints, what hope of reconciliation with God is there left? That is the reason why we are taught in the Symbol 
Two Articles in the Symbol.  to say, I believe, the catholic Church, the remission of sins. For as God loves none but those whom he finds members of his only Son; no more bestows he his free imputation upon any, but such as are lively members of his body. What remains to those that are without then, and are strangers from the Commonwealth of Israel, but that they must needs perish under the curse? Therefore to forsake the true Church, is manifestly to renounce eternal life. 
To forsake the Church, is to renounce eternal life.     

THE XXXIIII. CHAPTER.  
Vers. 1. Come near ye nations, and hearken ye people: let the earth hear, and all that is therein; the world, and all that proceedeth thereof. 
HItherunto our Prophet minding to comfort the children of the Church, hath preached as it were in the midst of their assembly. But now he directs his speech unto the Gentiles, and takes up the same argument still, albeit after another manner then before. For having showed that the Lord hath such care over his Church, that he will always provide means for her safety: he now also adds that which we have seen heretofore; to wit, that he will at last take his people's cause in hand, and revenge their quarrel, though for a time he hath suffered the wicked to take their pennyworths of them. He continues to handle the same matter then, but by a consolation of another kind. For he shows how severely God will plague those wicked ones, which have persecuted his Church. The Prophet according to his office therefore, summons them by proclamation on God's behalf (that he might the better awaken them) to assemble themselves together, and appear before his judgement seat. For thus the wicked must be roused out of their security, who in time of prosperity despise all admonitions; thinking that God either will not, or cannot punish their iniquities. Yet in speaking thus vehemently, his greatest respect was to the Church: for otherwise he found but deaf ears among the nations, they would have profited nothing at all by it.  
In this place he addresseth his speech to the Idumeans, who were like enough proudly to despise these threatenings, and therefore he calls heaven and earth to witness against them, saying, that the judgements which God will execute, shall be so apparent and manifest, that not only all people, but all the insensible creatures also shall see it: for it is the manner of the Prophets to speak thus to the dumb creatures, when men endued with reason and understanding, grow deaf; as we have seen before in the first Chapter.   
Vers. 2. For the indignation of the Lord is upon all nations, and his wrath upon all their armies: he hath destroyed them, and delivered them to the slaughter. 
BY nations, he means those enemies which bordered upon the jews, who were environed with many Countries: for they had as many enemies almost, as borderers. Now albeit there were other causes of this malice, to wit, envy: yet because they were of a contrary religion, that did wonderfully inflame their rage against them, in regard they thereby condemned their superstitions, which caused the Lord the rather to promise his help, as a judge to revenge their quarrel.  
He adds, upon all their armies, because the jews were but an handful of people, being compared with other nations. Although these nations then boasted, because of their great armies, and despised the small number of the jews; yet the Prophet affirms, that God can easily consume their multitudes, & bring them all to nought, rather than he will hazard the loss of his little flock, whereof he is the shepherd. And albeit he speaks of things to come, 
The Prophets use the present tense when they speak of things to come, to show the certainty of their prophecies.  yet useth he the present tense, because he might set the thing before the eyes of the poor jews, which were almost overwhelmed with afflictions. For, as I have touched before, he foretells not these things in respect of the Idumeans, who would receive no instruction; but in respect of the jews, whom he meant to comfort, because they were miserably vexed by their enemies.   
Vers. 3. And their slain shall be cast out, and their stink shall come up out of their bodies; and the mountains shall be melted with their blood. 
BY this circumstance he shows that the destruction shall be great: for if but a few persons be slain, they bury them. But when so many are slain, that those which be left alive, are not able to bury them, they care not much to leave them unburied: so as the stink of the carcases, as ye know, ascends and corrupts the air. Thus it appears that God is strong enough to root out infinite armies. It may be also the Prophet meant to set forth this judgement of God at large, because besides the kill of the nations, there would be shame and disgrace brought upon them, in regard their dead were deprived of the right and honour of burial. Afterwards he amplifies the horror of the discomfiture, in saying, that their blood shall flow from the mountains, as if they were dissolved or molten: as when breaches of great rivers do violently descend, and carry earth and all before them. And thus he again shows, that no means shall be left them to escape, because the slaughter shall be no less in the mountains, then in the plain where the battle is pitched.   
Vers. 4. And all the host of heaven shall be dissolved, and the heavens shall be folden like a book: and all their hosts shall fall, as the leaf falleth from the vine, and as it falleth from the fig-tree. 
ISaiah useth here an excessive manner of speech, as others of the Prophets likewise often do, to set forth the terror of God's judgement, and deeply to wound dull and dead hearts. For otherwise, his speech would have been of no force, neither would it much have profited the careless and secure person. He adds then, that the very stars themselves shall be darkened in this waste, as if they were constrained to fall: the better to manifest the wailing which should be there. For when the heavens are cloudy and gloomy, it seems the clouds wrap and fold themselves up one in another, the Sun and stars begin to grow wan and weak, and the whole frame of the heavens shake, as if they were ready to fall. Now he shows the like shall happen at this time, because every thing shall show signs of sorrow and lamentation.  
But this must be referred to the apprehension of men, for the heavens move not out of their place: but when the Lord manifests some tokens of his displeasure, we are as much terrified therewith, as if the heavens were ready to fall upon our heads, and to bury us under them. Not that such things befall the heavens; but he speaks as it were to brazen faces, whom he was feign thus to awake, that they might not take him as if he told them a tale of Robin Hood, as they say; no, you shall be so smitten with fear, saith he, that you shall imagine the very heavens are ready to fall about your ears. This is the just reward of a drowsy conscience, 
The reward of a benumbed conscience.  to wit, that wicked persons which cannot be touched with any fear of God, shall be afraid of their own shadow, and shall as much tremble at the falling of a leaf, as if the Sun and stars fell from heaven. And thus he also notes a woeful change, which shall trouble and mingle all things together.   
Vers. 5. For my sword shall be drunken in the heavens: behold, it shall come down upon Edom, even upon the people of my 
* Or, discomfiture, in judgement.  curse, to judgement. 
HE saith that the sword of the Lord is drunk with blood, as when one hath made a great slaughter, swords are bathed in blood. And that the speech might have the more force, 
My sword.  he brings in the Lord himself uttering of it. 
Note.  But why, saith he, it is in heaven? For God calls not men up thither to punish them, but executes his judgements here below in earth, and that by the hands of men. But the Prophet respects that secret counsel of God, by which he deliberates and ordains all things before the execution thereof: he understands it not then of the act itself, but commends the efficacy of his own prophesy, in regard that by the immutable counsel of God this slaughter should certainly fall out. Also he meant to inform the faithful hereby, that God examines the doings of the wicked in heaven, howsoever they give themselves to all jollity on earth, and go on in their bad courses unpunished. Lastly, that the sword wherewith they should be slain was already bathed in blood in God his account, even when he is only determined to punish them, which he will assuredly perform, notwithstanding all their prosperity.  

Gen. 18.20.  Sodom burned already in God's account, whilst she gave herself to drunkenness, dissolutions, and execrable villainies: as much may likewise be said of all other wretched people which lie fettered in Satan's chains, to be slain by the sword of the Lord of hosts, even then when they wallow themselves most in their voluptuousness. Let us not therefore stand gazing upon the prosperity of the wicked, whilst they enjoy more than their hearts can wish; neither let us linger after the same: for albeit no man molest them, yet are they not far off from ruin. Why so? poor souls! God is against them.  
But our Prophet names the Idumeans here, who were enemies to God's people, notwithstanding they were of affinity with them, and bore the stamp of the same religion, for they were children of Esau, 
Gen. 36.8.  and of the stock of Abraham, as was said before. As at this day, what greater enemies have we then the Papists, 
Papists the greatest enemies the Church of God hath.  which are baptised with the same baptism that we are, and make profession of the name of Christ? and yet they furiously persecute us, and would have us utterly rooted out, because we condemn their superstitions, and Idolatries. Even such were the Idumeans, and therefore the Prophet culled them out from amongst all the rest of the enemies of the Church.  
In calling them the people of his discomfiture, he confirms the former sentence: for it is as much as if the Lord had said, It will be but in vain for you to think you can escape my hands, seeing you are already ordained to destruction. For by this phrase of speech he pronounceth definitive sentence upon them, as being already condemned in his heavenly decree, and that no less, then if at that present they had been put apart, and cut away from off the land of the living.  
And lest it might seem that God did them any wrong, he adds, in judgement: for there is nothing unto which men are more prone then to accuse God of cruelty: so as the greatest part can not be brought to acknowledge him their competent judge, especially if he chastise them somewhat severely. Isaiah therefore shows, that this slaughter must needs be mixed with equity, seeing God never xceeds in overmuch severity.   
Vers. 6. The sword of the Lord is filled with blood: it is made fat with the fat, and with the blood of the lambs, and the goats, with the fat of the kidneys of the rams: for the Lord hath a sacrifice in Bozrah, and a great slaughter in the land of Edom. 
HE goes on still with the same argument, but by another description, which amplifies the matter greatly: wherein his drift is to rouse up the wicked who were wont to gibe and gear at all admonitions, as we have said before. Is it not needful than that God's judgements should be deciphered out in lively tables to wound the hearts of the enemies, and to animate the minds of the faithful with an holy pride, in assurance that their foes can not any way shift it for all their stoutness and rebellion, but that they must be brought to the shambles like beasts as soon as God doth but hold up his finger, as they say?  
He compares their destruction to the sacrifices: for as they were wont to sacrifice beasts for the service and honour of God, so should he be glorified by the slaughter of this people. The Prophet than confirms that here which he hath said before touching the judgement: for when the Lord executes justice, 
Vers. 5.  his glory shines thereby: men reverence and worship him, so as the destruction of the wicked you see is rightly compared to sacrifices, which were a part of his service.  
Indeed there was no great pleasure in beholding the sacrifices: for the cutting their throats, the gushing out of the warm blood, and the stink of the smoke served rather to drive men away; yet the honour and glory of God shined even in these things. So, this destruction of the Idumeans no doubt was an horrible spectacle to look upon, and made no such goodly show, as to bring one in love with the sight of it: but that the faithful even in this respect, might learn to sanctify the name of God, they were commanded to lift up their eyes to heaven, because God in executing such a vengeance, did as it were erect and set up so many altars for his sacrifices. And because they had unjustly afflicted the Church of God, and had cruelly entreated his chosen, without all compassion or humanity, Isaiah● pronounceth that the offering up of their blood, was a sacrifice acceptable and of a sweet smelling savour unto God, because it is the execution of his judgements.  
By lambs and goats, under a figure he means the people which should be sacrificed: and in alluding to the sundry kinds of offerings, he comprehends all the people, as well small as great: to show, that when God shall take his enemies in hand to punish them, he will not let so much as any one of them escape. He mentions Bozrah, which was the chief and head City of the Country, in which the greatest slaughter should be executed: and in the next place adds the land of Edom, through which this discomfiture should pass, without sparing any corner of it.   
Vers. 7. And the unicorns shall come down with them, and the 
* Or, calves.  heifers with the bulls: and their land shall be drunken with blood; and their dust is made fat with fatness. 
THis verse is annexed to the former, for it is no new thing he speaks of; but he continues the same figure, amplifying what he had said touching goats and lambs: to which, he not only adds calves, but wild beasts also. The sum is, that God's vengeance is bounden, so as he will spare neither age nor estate; for he will put to the sword as well the cruel and proud Giants, with their vain brags, as the feeble weakling: as if one prepared a sacrifice, in which, beasts of all sorts were mingled one with another. Neither should any think it absurd, that lambs are coupled with cruel beasts in this sacrifice: for by the word lambs in this place, he means not harmlessness and innocency; but the poor and weak are called so by comparison, because their mean condition held them under some appearance of modesty.  
Now albeit it may seem strange that the Lord should thus smite his enemies, without sparing of any at all; notwithstanding by the word sacrifice, he shows he doth nothing but that which is just and equal, and for which he ought to be praised. And indeed whosoever shall examine this fact, shall be enforced to lay his hand upon his mouth, and to confess, that God had just occasion to cut them off all, not one excepted. The like end are all reprobates to look for; namely, to be sacrificed by the hands of those that are as wicked as themselves. Some take the word Abbirim, for Strong: I had rather follow them which translate it Bulls, it being so taken, Psal. 50. Albeit by Bulls here, under a figure, he means the strong and mighty.   
Vers. 8. For it is a day of the Lords vengeance, and the year of recompense for the judgement of Zion. 
THis verse must be joined to the former; for it contains the end why the Lord corrected the Idumeans so severely, namely, because he meant now to maintain and revenge the quarrel of his people. For had he not added this reason, that which he spoke before, might have seemed not only dark, but improper. For it would be but a flitting and uncertain knowledge of things, unless in the consideration of Gods punishing of the wicked, we did also therein see, that he manifests the continual care and love which he hath to his chosen, in the preservation of them. 
From particular threatenings, we may descend to the general.  Now that which is here said of the Idumeans, aught to be applied to all the enemies of the Church; for under this one particular, our Prophet comprehended them all: and for this cause are we to cheer up and refresh our hearts with this consolation in time of adversity, and to sustain the injuries which are done us, which God shall revenge himself. For is he called the avenger, think you, for nought? See Psal. 94.1. It is not our Prophet's meaning then alone to say, that God hath power sufficient to punish the wicked when he thinks good, but also that he reigns in heaven, to revenge all wrongs in due season.  
But the two words, day and year, is to be noted: for thereby he gives us to understand, that God sleeps not in heaven, whilst he seems to wink at the enemy's cruelty; but only defers to punish, till the appointed time; to the end the faithful might learn in the mean space, 
Luke. 21.19  to possess their souls in patience, and suffer him to govern all things according to his incomprehensible wisdom.   
Vers. 9 And the rivers thereof shall be turned into pitch; and the dust ehereof into brimstone; and the land thereof shall be burning pitch. 
THis whereof he speaks, hath relation to that which went before; in which he adds a more ample declaration of this destruction. We told you erewhile why the Prophets do lively represent and set forth God's judgements in such plain tables as it were; even to bring men upon the scaffold, thereby constraining men to take knowledge of those things, which otherwise they would neither see nor comprehend; and if they did, yet they would utterly forget them as soon as they had seen or apprehended them. But besides this, we must note that the Prophets spoke of secret and hidden things, which seemed altogether incredible: for many thought the Prophets bolted out things at a venture in these matters. There needed many confirmations therefore: and such are those that he useth in this, and other the like places.  
The sum than is, that he speaks of such an horrible change, as shall utterly waste the land of Edom. Moreover, he alludes to the destruction of Sodom and Gomorrah: Gen. 19.24. which is a form of teaching much used among the Prophets: for in this ruin we have (as Saint Jude 
Jude 7.  tells us) a perpetual example of God's wrath against the reprobate: neither is it without cause that the Prophets do so often renew the remembrance thereof, for they would have all men learn thereby to tremble at God's judgements. Hitherunto appertains that which is said in the verse following.   
Vers. 10. It shall not be quenched night nor day: the smoke thereof shall go up evermore: it shall be desolate from generation to generation: none shall pass through it for ever. 
QVestionlesse the Prophet useth an excessive manner of speech; but the Lord is constrained thus to deal with us, to awaken our dullness; for an usual form of speech would not move or affect us. In saying then, that the wrath of the Lord against the Idumeans, resembles a fire that never goes out, he takes from them all hope of pardon: for as they ceased not to provoke him, so should they find him a severe judge unto them. And Malachi notes it as a sign of the reprobation of this people, that the Lord was angry with them for ever: Malachi 1.4. The opposition must be supplied, because God's children always receive some consolation, lest they should be discouraged. But we need not stand long upon this matter: it sufficeth that we have the drift and scope of the Prophet's words.   
Vers. 11. But the pelican and the hedgehog shall possess it, and the great owl and the raven shall dwell in it: and he shall stretch out upon it the line of vanity, and the stones of emptiness. 
AS touching these creatures which Isaiah here mentions, there are divers opinions: neither are the Hebrew expositors themselves well resolved touching the same: yet we may perceive the Prophet's drift well enough; to wit, that he sets out the face of a Country laid waste & desolate. For doubtless he speaks of hideous monsters in nature, which come not among men, neither are they acquainted with them. And this he doth the rather to describe the horror of this destruction. The first member of the verse than is clear enough of itself: but there is some difficulty in the second. Some expound these words, lines of vanity, by an 
* A figure, tha● hath a contrary meaning.  antiphrase, and understand it of the jews: but I rather think it should be referred to the Idumeans, as the former words are. And to the end we may the better know that this is the Prophet's true meaning, the same words are found in the first Chapter of Malachi, verse, 4, 5. who came long after our Prophet: in which place, he confirms that which Isaiah here denounceth. Though Edom say, we are impoverished, but we will return & build the desolate places; yet saith the Lord of hosts, they shall build, but I will destroy it; and they shall call them, the border of wickedness, and the people with whom the Lord is angry for ever. And your eyes shall see it, and ye shall say, The Lord will be magnified upon the borders of Israel. Malachi then plainly expounds that which Isaiah spoke somewhat darkly in his time: Isaiah saith, the Idumeans shall build in vain: the other, that they shall spread the lines of vanity: for it is all one in effect as if he had said, that the master-workmen (as Masons and Carpenters) shall but lose their labour in going about to build the Cities again: for men of such craft, use small lines and plummets to measure their works by. Those than that should take in hand the restoration of Edom, should bestow cost in vain: for they shall be so confounded, that they shall not know at what end to begin, nor where to make an end. And albeit God useth to mitigate the miseries which he sends upon others, by some consolation in the end, yet they must look for none at all.  
Hence we may collect a very profitable doctrine, which is this: do we at any time see that cities heretofore ruinated, are now built again and brought into some good fashion? Therein we may behold a singular note of God's favour: 
Except the Lord build the house, they labour but in vain that build it: Psal. 127.1.  for the labour of Masons and handicrafts men would have been to no purpose, unless the Lord had put his hand both to the beginning, midst, and end thereof; for what can prosper, unless he guide things from the laying of the first stone, to the last: and likewise, unless he keep them under his protection? Men may well disburse great sums of money then, yet in vain: yea, they shall vex themselves, without bringing to pass, unless he be pleased to govern the business, and to power out his blessing upon that which they take in hand. 
Pro. 10.20.  His only blessing therefore makes rich▪ ●nd that alone is it which upholds us in any estate or condition. For which cause it is said, that his hands built jerusalem: Psal. 47.2. Now as touching that which Isaiah here threatens against the Idumeans, the holy Ghost pronounceth the like elsewhere, against the house of Ahab: meaning that it should be razed even with the ground: 2. King. 21.13.   
Vers. 12. The Nobles thereof shall call to the Kingdom, and there shall be none: and all the Princes shall be as nothing. 
THis text is diversly expounded: but I will not trouble you with the reciting of the expositions; for in refuting of them, I should make myself more work than needs. That which is most probable, is this, They shall call the Nobles of Edom to rule, but it shall be in vain: As if he should say, In so miserable an estate there shall none be found that will willingly bear rule, or take upon him the government of state-matters. 
Chap. 3.6.7.  This sentence is read elsewhere, yea, we have had the same in a manner before, albeit somewhat differing in words. Now this manner of speech leads me to think, that the Prophet meant closely to tax the pride of this people, who were waxen over-haughtie, by reason of their peace and abundance. For as much then as the Idumeans being seated upon high mountains grew proud, the Prophet shows, that they should be brought down with shame, so as none of the Nobility should be left, neither should there remain any man of great place: for when kingdoms are ruinated, all government is also abolished. The people are as a body without an head, neither is there any distinction of persons, or places.  
Thus then by way of scorn he saith, that these brave Nobles which were so highly exalted, shallbe as Lords without Lordships, 
Lords without Lordships.  which appears yet better by the second member where it is added for expositions sake, that they shall be brought to nothing. The sum is, that Edom shall resemble a body shattered in pieces, in which shall appear nought else but an horrible confusion of all things. Oh fearful curse of God What do men differ from beasts, I pray you, if they want the execution of good laws? Is their condition any whit better? No surely. The beasts may well be without any head or governor, because they will not offer cruelty to those of their own kind: but Lord, what is more cruel than man, if he be not kept under! Is he not carried an end by his passions as a fury of hell to run out into all dissolutions?   
Vers. 13. And it shall bring forth thorns in the palaces thereof, nettles and thistles in the strong holds thereof, and it shall be an habitation for Dragons, and a court for Ostriches. 
HE continues on his speech, wherein he sets forth an Image of an horrible desolation: to wit, when beautiful houses and palaces are razed even with the ground; or, so laid on heaps, that men can have no use of them: being rather fit for thorns, briers, and nettles to grow in, then for dwelling places, which is far worse, then if they had been converted into meadow or errable ground. But see how the Lord punisheth the pride of such as delight in building of sumptuous houses, 
How God punisheth the pride of such as delight in building sumptuous houses.  and gorgeous palaces; they think to make their names immortal, as it were: but God drives them out, and makes nests therein for birds; and dens for wild beasts: and thus they serve as perpetual ensigns of their vain ambition, who by such buildings thought to make themselves garlands of their own renown and excellency. men's places than are inhabited of such beasts, 
The houses of men inhabited by beasts, answerable to their natures that dwelled in them.  who represent the nature & dispositions of those which built and dwelled in those so goodly houses. Now this overturning of order is also a woeful sign of God's wrath; to wit, when the earth which was created for the use of man, is constrained to receive inhabitants of other kinds, 
A note of God's curse in this change.  and to spew out their right and lawful owners: but by means thereof no doubt it shall be purged of that filthiness wherewith it was in times past defiled.   

Vers. 14. There shall meet also Ziim and Limb, and the Satire shall cry to his fellow, and the Skritch-owle shall rest there, and shall find for herself a quiet dwelling.  
15. There shall the Owl make her nest, and lay, and hatch, and gather them under her shadow: there shall the Vultures also be gathered every one with her make.  
SOme affirm that these beasts are Fairies, others, Hobgoblins; others, satires: neither do the Hebrues themselves agree about the proper signification of their names. But what need we stand much about the matter? It sufficeth us that we have the Prophet's scope and drift. He meant to decipher out an horrible desolation. As if he should say, Idumea shall be laid so waste, that it shall be left without inhabitants: 
The like was threatened before Chap. 13.21.22. against Babel.  for in stead of them it shall be replenished with wild beasts. See here the just reward of those vainglorious fools, which built such sumptuous palaces to continue the perpetual memory of their names forsooth. And here by the way also is a prediction of the chastisement wherewith this cursed nation was to be scourged for their cruelty, in regard they wholly bend themselves to seek the overthrow and destruction of their brethren and neighbours.  
Now howsoever it be doubtful whether the Prophet speaks here of 
* Ladies of the Fairies or Elves.  Fates, 
* A Skritch-owle, or an unlucky kind of bird.  Hobgoblins, or 
* Gods of the woods, having the head of a man, and body of a goat.  satires, yet all agree that these words signify such beasts as have the faces of men. We also see how cunning the Devil is by divers illusions, ghosts, and fearful apparitions; by sounds, and hideous noises, to enchant desolate places: but of this we have spoken in the 13. Chap. Now this vice which God hath so sharply punished in one people, is almost common to all: for who is he that builds such stately houses, but the price thereof is wrung out of the poor? sometimes by violence and extorsion; 
Sumptuous buildings for the most part reared up by extortions.  sometimes by continual molestations; so as the very mortar, stones, & wood, are replenished with blood, in God's sight: Therefore the stone shall cry out of the wall (saith Abacuch 
Abacuk. 2.11. ) and the beam shall answer unto it, Woe to him that builds a Town with blood, etc. Let us not wonder at these strange judgements and horrible changes then, when we see that ambition draws with it these wicked extortions and robberies, but rather let us seriously therein consider Gods just revenging hand.   
Vers. 16. Seek in the book of the Lord, and read: none of these shall fail, none shall want her make: for his mouth hath commanded, and his very spirit hath gathered them. 
BY the book of the Lord, some understand this prophecy; as if he stirred them up to read it diligently: and so it is, as if he should say, not one title of it shall fail, when the time is expired: as he adds by & by after. Others expound it more subtly of God's eternal decree, thus; Search whether he hath not so ordained it: but this exposition is too far fetched. 
The word Law expounded.  I expound it of the law itself therefore, which by way of excellency is called the book of the Lord, because out of it, the Prophets drew all their doctrine, as we have often told you heretofore. That the novelty of such a fact then, should not make them reject this prophecy, Isaiah saith, that they were advertised of it long before: and thus he privily taxeth their incredulity, for remaining so gross conceited, as to esteem this thing altogether new and unheard of.  
Now he hath good reason to bring them to the law, wherein God so often declares that he will have care of his people, and will punish the wicked sort. Seeing Moses therefore spoke of it so long ago, the Prophet saith, that none ought to be so incredulous touching the truth of his prophecy, seeing he tells them of no strange matters, but only confirms that which Moses hath long since testified and taught. This I take to be the native sense of our Prophet, who by these words meant to fortify the jews, to the end they should wait with patience for the promise of the Lord, as being assured that the event would manifest the truth of those things, which were already foretold to fall upon the Idumeans, and other enemies of the Church. Why so? Because Moses had testified (without cause of blame) that God would always protect and defend his people. Again, it was needful they should be advertised hereof, that when the Idumeans should be thus dealt withal indeed, they might not think it fell out by chance, but might acknowledge God the author of this judgement. For such is the perversity of man's nature, that he believes not, though he be forewarned, till the very pinch: and beside, he is given to attribute that unto fortune, which proceeds from the just judgement of God. Isaiah therefore prevents these inconveniences, in willing them to ask of Moses touching the truth hereof, because he was reverenced of all, in respect of his authority.  
None of them, to wit, of the beasts: for the Hebrews use these two words Isch, and Ishah, not only when they speak of men and women, but also of males and females of all kinds. For his mouth. He confirms that which he said before; for albeit God's works be manifest enough, yet he makes us comprehend them better by his mouth, that is to say, by his word, that thereby we may have a clearer sight of them: and this is the right viewing of the works of God, to wit, when with a quick eye we behold them in the clear glass of his word. For we are too bold and presumptuous, and give ourselves the rains too much, unless we be guided by this heavenly doctrine, as it were by torchlight. The pride and overweening of men therefore is here to be repressed, 
Men err, because they search not the Scriptures. Mar. 12  who will call into question, and censure the judgements of God and all his works, without being ruled by his word: for if they would seek in his book, and ask at his mouth, we should see greater piety and religion in them then there is.  
Now the Prophet in speaking of the mouth of the Lord, meant to confirm that which was said before touching this judgement; the reason is, because nothing can fail of that which issues out of his sacred mouth. Isaiah affirms it to be a thing impossible then, that that which is once decreed of God, which he also hath commanded him to publish in his name, should ever be called back by any means. And thus with this buckler, he repulseth all the difficulties which easily ariseth, as oft as the promises of God do surmount our reach.  
I grant he sometimes threatens with condition, as he threatened Abimelec, Gen. 12.17. and Pharaoh, Gen. 20.3. and the Ninivites, jonah. 1.2. whom afterwards he pardoned, because they repent: but if he have once determined to punish men indeed, he will show by the effects, that he is both true of his word, and able to perform it, as well as he is able to deliver his in the time of need.  
This the Prophet expresseth again when he maketh the mouth and spirit or breath to consent together: for albeit the spirit of the mouth and the word, do often signify one and the same thing; and that the Hebrews are wont to repeat one thing twice: yet here he makes an elegant allusion unto the breath, from which the words proceed, and of which they be form: as if he should say; this prophecy shall not want his efficacy, because God, who by his voice hath commanded the brute hests to possess Idumea, will also draw them thither with his only breath.  
Now he speaks of a secret inspiration. What marvel is it then, if all beasts assemble themselves together at Gods first beck; as we see it came to pass in the deluge; yea even in the creation of the world; when Moses testifies, that at God's commandment all beasts came by and by unto man, to subject themselves under his government? Gen. 2.19. & 7.15. 
The bruit beasts would have been subject to man, if man himself had been subject to God.  And would they not think you have been subject and obedient to him still, if he himself had not been deprived of this authority by his own rebellion? But being now revolted from God, the beasts forthwith began to band themselves against him, and to offer violence unto him.   
Vers. 16. And he hath cast the lots for them, and his hand hath divided it unto them by line: they shall 
smite the ears in speaking, and should not therewithal cause the same to sink into our hearts, all would be to no purpose. In that he attributes this efficacy unto the word then, let us also therein know that it is himself from whom that power proceeds, that so it might not be spoken fruitlessly, but might work inwardly upon the conscience, 
The Lord works not upon all, nor at all times, inwardly upon men's consciences.  not at all times, nor upon all, but then, when it pleaseth him thus to work by the secret power of his holy spirit.  
Hence we gather, that by the same word we be brought into the right way of God's service, for without it we should remain ignorant, all our reason would fail, and not only stagger, but our infidelity would make us become wholly brutish. It is more than need then that the Lord succour us this way, that our fears being appeased, & our weakness strengthened, we may be fitted to walk on in our christian course. For if we had these words Fear not, Behold your God, well fixed in our hearts, 
How to be eased of fainting fits.  all faintings would soon vanish. Men no sooner feel that God is near unto them, but they cast away fear, or at the least so resist it, that they are not overcome of it. In nothing be careful saith S. Paul, for the Lord is at hand, Philip. 4.5. and 6. of which sentence we have entreated at large elsewhere. It seems also that the Apostle to the Hebrues alludes to this place, Chap. 12.3. and 13. where having forbidden them to be grieved or discouraged with God's correction, he recites the words of our Prophet, and applies this sentence to all the faithful, that so they might stir up themselves unto perseverance, and constantly to hold out unto the end, in regard they were to suffer many assaults.  
Neither is it superfluous that the Prophet adds your God: for if we be not assured that he is ours, his coming shall bring us terror rather than comfort. Therefore he sets not God forth here in his Majesty, which casts down the pride of the flesh; but his grace which comforts the afflicted & weak. We see than it is not without cause that he thus adorns God with this title, namely, that he is the protector of the faithful, to retain them in safety.  
Object. If any object that God must needs be dreadful when he comes to punish in his wrath: I answer, Ans. that this vengeance is threatened against the wicked, and the enemies of his Church; so that albeit it be terrible unto them, yet it shall bring consolation to the faithful. This is the cause why he adds, that he will come to save: for otherwise the jews might have replied, What benefit shall the destruction of the enemy bring us? What shall we be the better for it? Should we delight in their calamities? This is the cause I say why he saith expressly, that he will turn this vengeance and recompense (touching their enemies) unto their salvation: 
The punishment of the wicked is alwa●es joined with the salvation of the faithful.  for the salvation of the godly is always joined with the punishment of the wicked. We showed in the seventh Chapter vers. 4. how the faithful are delivered from perplexed cares by this favour of God, and by the hope of his defence. For the present; let us observe, that God is ready armed with vengeance, to the end his children may learn to rest upon his help, and not to think him idle in the heavens: this is the cause of these repetitions, for infidelity hath gotten such fast rooting in us, that is not plucked up by and by.  
In the end of the verse there may be a double reading, to wit, either that God shall come with a recompense, or, that he will come with the recompense of God; choose whether of the two you like best, for the sense is all one. Notwithstanding if you read Elohim in the genitive case, Recompense shall be called the recompense of God, because it properly belongs unto him, that so the faithful may know assuredly that he is no less a rewarder, then God.   

Vers. 5. Then shall the eyes of the blind be lightened, and the ears of the deaf opened.  
6. Then shall the lame man leap as an heart, and the dumb man's tongue shall sing: for in the wilderness shall waters 
* Or, be digged.  break out, and rivers in the desert.  
HE speaks still of the promise touching the restoration of the Church, that he might comfort the hearts of the faithful who should be sharply assaulted with the grievous calamities of which he had foretold. Now seeing Christ is the fountain from whence this restoration springs, we must of necessity still have recourse unto him, if we will have the right understanding of that which Isaiah saith in this place, for by him alone it is in deed that we are begotten again to the hope of the heavenly life. Now it is not unlike but our Prophet alludes to the prophesy which we have seen in the 29. Chapter vers. 9.10. where he threatens the jews with a fearful blinding of their eyes, and an hardening of their hearts, for which cause he here promiseth that at Christ's coming men's minds shall be enlightened and cleared by regeneration, whereas before they sat in darkness.  
There is great force in the word Then: for thence we may gather, that being out of Christ we are dumb, blind, and lame: 
Being out of Christ, we are spiritually blind, dumb, and lame.  in a word, void of all ability to perform any thing that is good; but Christ renews us by his spirit, that in him we may recover our true health.  
By tongue, eyes, ears, and feet, he means all the faculties of our souls, which in themselves are so corrupted, that we can not draw thence so much as a good thought; till we be made new creatures by the benefit of Christ: for our eyes 
Eyes.  can not see the truth, our ears 
Ears.  can not understand it, neither can our feet 
Feet.  walk in it, until we be united unto Christ. The understandings of men indeed are very acute in apprehending mischief, 
We are naturally prone and wise to do evil, but to do well we have no knowledge. jere. 4.22.  their tongues eloquent and prompt unto slanders, perjuries, lying, and vain speech, their hands and fingers but too nimble to theft and violence, their feet to shedding of blood: in a word, all the powers both of soul and body not only inclined, but also set on fire to do wickedly. But come we to the performance of that which is good, every finger is a thumb, as they say. Is it not more then needful then that we be reform by the power of God, that thence we may begin to understand, comprehend, speak, and put in execution those things which God hath called us unto? 
1. Cor. 12.3.  for none can so much as say, that jesus is the Lord, but by the holy Ghost.  
This reformation than we see proceeds only from the grace of Christ: those therefore which are converted unto him, do recover new strength, whereas before they were wholly unfruitful, and as good as dead. For out of him, we are either deprived of all good things; or else they are so corrupted in us, that they can be applied to no right use, but are rather profaned by our abusing of them. 
Mat. 1.11.5. & 15.3.  jesus Christ hath both fully testified and taught the truth of this point, when he gave speech to the dumb, sight to the blind, legs to the lame and impotent: but that which he did to the body, was but a glimpse of that which he works much more abundantly and powerfully in our souls.  
In saying that the waters shall be digged out, he adds other benefits wherewith the faithful are enriched soon after the establishing of Christ his Kingdom: as if he should say; You shall not need to fear any want, after you be reconciled unto God through Christ; for plentiful and perfect felicity streams from him upon us. But these things the Prophet sets before us under borrowed speeches.  

We are poor and beggarly, ●ill God enrich us with Christ's benefits.  First, he saith the waters are digged. For whereas all things were barren before, now there should be great abundance. How poor and beggarly are we then, unless God, for the love which he bears to jesus Christ, powers out his blessing upon us; which jesus only brings with him from his heavenly Father, and then imparts it to the members of his body. I deny not but the wicked thrive wonderfully in outward abundance; but all is accursed of God; because they are out of Christ: from whom only flows that true and saving influence of all riches. Truly it were much better to wish death, 
Death is rather to be wished, than that abundance with which we must needs swallow God's curse.  rather than the abundance of wine and oil, with which we must needs swallow the curse of God. When Christ then shall begin to manifest himself, then shall rivers and waters flow forth, to the healthful use of the faithful.   
Vers. 7. And the dry ground shall be as a pool, and the thirsty as springs of water: in the habitations of dragons, where they lay, shall be a place for reeds and rushes. 
HE confirms the former sentence; to wit, that Christ shall come to satisfy his chosen with abundance of all good things. Why so? Because waters shall issue and flow out of the dry ground. But we must remember what I said erewhile; to wit, that the Prophet here desciphers out unto us, an image as it were of everlasting happiness: for howsoever this outward change appeared not visible to the eye at Christ's coming; yet Isaiah not without good cause affirms, that under his government, all things shall be fruitful: for he hath said before, that without him all things are accursed unto us. This whole world will be but as a parched heath and wilderness, 
The world but a wilderness without Ch●ist. Psal. 67.9, 7. Psal. 84.11.  where lions, dragons, and wild beasts range after their prey, until the kingdom of our Lord jesus Christ be erected and set up amongst us: let it be once established; the faithful shall feel no want at all.  
The Lord did set his seal to the truth of this doctrine, when he delivered his people out of Babylon's captivity. Yet we are to seek the accomplishment of this prophecy in jesus Christ, who sets all things that are out of frame, in their perfect estate again. For that deliverance was but a dark shadow of this; and yet we are not to seek the full accomplishment of this promise in this world; neither, because as our blessedness consists only in hope, so must we frame our minds to wait for the same till the last day; 
As our full blessedness consists in hope, so must we patiently wait for the same till the last day.  when we shall be put into the full possession of our happiness, which now for the present is hidden as it were from us. It sufficeth us that God gives us some sweet taste thereof in these our conflicting days, that with the greater affection we might learn daily to aspire to that full felicity which is reserved for us in the heavens.   
Vers. 8. And there shall be a path way, and the way shall be called holy: and the polluted shall not pass by it: for he 
* Or, shall go.  shall be with them, and walk in the way, and the fools shall not err. 
THe Prophet promiseth the jews here, that they shall be set at liberty to return home again into their country, to the end that being afterward carried captive into Babylon, they might not imagine it to be a perpetual banishment. And yet me thinks this sentence should extend itself further. For as heretofore he promised them abundance and store of blessings, 
Vers. 7.  where there was nothing but barrenness; so he saith now, that the place where none dwelled, shall be inhabited and frequented by multitudes. To be short, that judea shall be in such league and amity with other nations, that one of them shall mutually pass to the other without any danger at all: for where places are not inhabited, what traffic can men have there? You shall see no man pass to and fro there. He saith then it shall come to pass that the jews shall have egress and regress (as we use to speak) to traffic with others, after they are come home, and shall be settled in their Country.  
But it is not without cause our Prophet adds, that the way shall be holy. For where there is much concourse of people, vices and corruptions have their swinge on every side. How could it be avoided then, but these great troops must needs pollute the land, yea, and infect one another with a mutual contagion. The Prophet's meaning is then, that not only the land, but the minds of men should be purged and renewed by the benefit of Christ, that both the one and the other which in times past were wont to be profaned by their uncleanness, should now be sanctified. And yet we must keep that in mind which I have touched before, to wit, that the jews whose way shall be made holy, should return into their country again to serve their Redeemer therein. As if he should say, The land shall be purged from those filthy sinks which in times past were in it, that it may be inhabited by the true servants of God.  
He adds also a more ample exposition when he saith, that no polluted shall pass by this land now hallowed by the Lord for his children. As if he had said, God will so separate the faithful from the profane, that they shall no more be mingled one with another: and this doubtless was to be esteemed as one of the principal blessings that the Church received. But this is not accomplished in this life, for hypocrites and contemners of God intrude themselves pell mel into the Church, and many times hold great places in it: and yet we may see some sign of God's favour this way, when he takes off the scum from his Church by divers means; 
The Church sh●ll not be fully purged till the last day.  only we must wait for the full purgation of it until the last day: yea, even the servants of God themselves, who are regenerated by the work of his holy spirit, are yet compassed about with many corruptions: for albeit the Lord hath begun to sanctify them, yet it shall not be perfected in this life: their old man is not wholly mortified, but only tamed and repressed to give way for obedience to the new. Now because the Lord lives and reigns in them, and subdues their lusts, they are called holy, in respect of the principal part of regeneration in them. 
The elect are called Saints, in regard the principal part is regenerated.   
The expositors turn the end of the verse diversly, where he saith, he shall go with them: for some translate, They shall walk that way, and shall not err after they have been accustomed to walk in it, no, not they which knew it before others. This way shall be for the children of Israel, those which walk in it shall not err though they be foolish. But me thinks the pronoun demonstrative he, may better be referred unto God. As if the Prophet had said, God shall go before you to prepare the way, and the scope of the text also requires it to be so understood: for it was not enough for them to have an open way, unless God went first before to direct his chosen. Our Prophet then magnifies this inestimable grace, by bringing in the Lord walking with-his people: for if he show us not the way we shall always err, being of our selves wholly addicted to vanity. Nay, though the way be plain, and be before our eyes; yet can not we discern it from that which is crooked: and although we have made some good entrance, yet will our folly carry us hither and thither out of it by and by.  
But our Prophet tells us, that we shall not need to fear missing of the way when we follow God, whilst he goes before us; seeing it pleaseth him to take this office upon him. It is very likely also, that he alludes to the history of the first deliverance, because God then led his people in the day under the cloud, and in the night under a pillar of fire, Exod. 12.21. Therewithal he also shows how needful it is that God should govern us: he also taxeth us all of folly (be we never so wise in our own conceit) when he adds that the fools shall err no more: for God lets them wander by crooked paths, which think themselves wise enough to be their own guides: if we therefore desire to keep him in the way with us, let us acknowledge that we stand in need of his direction. In the mean while he offers us a good recompense when he promiseth that all such as forsaking their own counsels shall be content to follow him, shall not err in any thing though they be none of the wisest. And yet his meaning is not that the faithful shall remain fools still after the Lord hath taken them by the hand: but he shows what they were, before God vouchsafed to lead them the right way.   
Vers. 9 There shall be no lion, nor noisome beasts shall ascend by it, neither shall they be found there, that the redeemed may walk. 
HE adds yet another favour of God, and that is, that the people shall be delivered from all dangers, though they walked through the deserts. Before, 
Chap. 30.6.  among other curses of God he put this; that wild beasts should meet the jews in all places which way soever they travailed: but now, being received into favour, they should be assailed neither by lions, nor any other cruel beasts, because God would chase them away, that his redeemed might pass without hurt or danger. For albeit they had liberty to return, yet they might well meet with many impediments in the way, and therefore he saith, The Lord shall remove all anoyances that might any way stop their passage. 
He that gins a good work, will accomplish it unto the day of Christ Philip. 1.6.  Hence we gather a very necessary doctrine, to wit, that the Lord not only gins the work of our salvation, but continues it unto the very end, lest otherwise his grace might be fruitless and vain in us. First than he opens the way to give us entrance. Secondly, he makes it plain and easy, and takes away all impediments. Thirdly, he goes with, and before us in the way. Lastly, he so continues forth this grace in us, that at the last he brings us unto his perfection. 
We ought to make use of this doctrine for the whole course of our life.  We must make use of these four points every day. For albeit our hearts be set (whilst we live in this world) to aspire to our inheritance which is in heaven, yet Satan lays many stumbling blocks before us, and we are environed on every side with infinite dangers, but the Lord who hath set us in this way, and goes before us, leading us by the hand, will never leave us in the midway, but will fully perfect that unto the end which he hath begun in us by his Spirit. We may also observe, that the mouths of ravening and wild beasts are muzzled so by the grace of God, they cannot hurt us, nor exercise their cruelty upon us; according as it is said in Hose. 2.18. I will make a covenant for you with the beasts of the field, and with the birds of the air.   
Vers. 10. Therefore the redeemed of the Lord shall return and come to Zion with praise: and everlasting joy shall be upon their heads; they shall obtain joy and gladness, and sorrow and mourning shall flee away. 
THe Prophet confirms the former doctrine; to wit, that nothing shall hinder the Lord from working the full redemption of his people; because he hath decreed it. He calls them the redeemed of the Lord: first, that he might provoke them to the consideration of his power: secondly, that they should not measure the promise of their return, by looking unto human helps. Moreover, he shows that they shall come to Zion. Thereby giving them assurance, that God will not bring them out of Babylon, to leave them in the way. Hence we learn, that we cannot enter into Zion, which is the Church, until God have redeemed us: 
We cannot enter into the Church till God have redeemed us.  for in this example of the ancient people, we have a pattern set before us, in which we may see that no man is delivered from under the tyranny of the devil (whose vassals we are all of us by nature) until God have prevented us by his grace. For who is sufficient to be his own redeemer? Now because the work of this redemption belongs in particular unto the kingdom of Christ, it thereupon follows, that he is only the finisher of it; as himself saith, john 8.36. Again, it is not enough to be once redeemed: for mark what the end of it is here, to wit, that he might remain in the Church of God, and grow daily from faith to faith. Hath Christ redeemed us then? let us aim at this mark with all our might.  
Object. If any shall reply, that we need not go far to be received into the Church, for we are brought into it by Baptism: I answer, the Prophet under this figure, Ans. speaks of the whole course of our life; because the redeemed of the Lord are then said to be truly come into Zion, when having ended this their pilgrimage, they enter into the possession of the heavenly life. We may therewithal also note that the more we profit in the grace of God, and prosper in the Church, the nearer we are unto him.  
By the words of joy and gladness, he means there shall be such felicity under the Kingdom of Christ, that we shall have ample matter of rejoicing. But wherein doth true joy and gladness consist? And surely the true and only way to obtain gladness▪ is to feel that God is reconciled unto us, whose favour alone is sufficient to yield us perfect felicity; yea so far, as to make us rejoice in tribulation: Rom. 5.1, 2, 3. Contrariwise, what can comfort or glad us, if God bereave us of this reconciliation? Hence we gather a sure doctrine; to wit, the faithful cannot be said to rejoice as they ought, unless they join praises unto God therewith: this spiritual joy therefore must be distinguished from carnal and profane joy and delights, into which the wicked plunge themselves: for they rejoice indeed, but the issue shows how dangerous this lasciviousness of the flesh is, when we flatter ourselves in the contempt of God. It is not without good cause therefore that S. Paul calls this joy spiritual; for it consists not in the enjoying of earthly things, as in riches, honours, treasures, which perish and come to nothing in a moment; but this joy is secret, it hath his seat in the heart, and out of it can it not be removed nor taken away by any means whatsoever, though Satan endeavours with might and main upon all occasions to disturb and afflict us.  
And therefore our Prophet adds very well, that it is everlasting, and drives away all sorrow: for albeit the children of God do every day undergo many anguishes, yet so great is the power of their consolation which they have by the Spirit, that in the end it swallows up all sorrow and mourning. We glory, saith Paul, Rom. 5.3. even in our tribulations: now this glorying or boasting cannot be without joy. The Apostles went away rejoicing from before the Council, that God vouchsafed them the honour to suffer rebuke for the name of jesus: Act. 5.41. I grant the faithful are not exempt utterly from sorrow: nay, they are oftentimes plunged in great distresses: it is most true, but they are not overcome of them, because by faith they look directly unto this redeemer, by whose power they are more than conquerors. For they may be compared to one that being gotten up to the top of some high mountain, 
Simile.  beholds the Sun, and is gladded with the brightness of it; and in the mean while should see others underneath him below in the valleys, so choked and stifled with fogs and mists, that they could not behold this light.  
The history contained in the next Chapter, and that which follows, is as it were a seal set unto the former prophecies.    

THE XXXVI. CHAPTER.  
Vers. 1. Now in the fourteenth year of King Hezekias, Sennacherib King of Ashur came up against all the strong Cities of judah, and took them. 
IN this Chapter, and in that which follows, the Prophet recites an excellent history, which is set as a seal unto the doctrine of the prophecies before going, touching the afflictions of his people: in which also, God promised to show them mercy by repulsing the Assyrians, that so he might deliver jerusalem and the holy land out of their hands. By this so manifest an effect then, the people perceived that the Prophet had not foretold these things in vain. Furthermore, God had also a purpose to inform the posterity to come, albeit those, which then lived had no less need of such a spectacle than their predecessors. Our Prophet hath often threatened that God's vengeance was at hand; that the Assyrians tarried but till God gave them a sign to employ themselves as his scourges in his service: on the other side, he published promises of consolation touching the jews; to wit, that God would succour them when all things should be brought to an after deal. And these things were all fulfilled, but the greatest part of the people closed their eyes, when they should have beheld these famous judgements of God: nay, which was worse, they shamefully despised the succour which God offered them. By all which circumstances, their sottishness was altogether inexcusable.  

The ends and uses of this history.  But this served no doubt for the comfort of the little flock, who would not by their infidelity cast disgrace upon so excellent warnings, but rather by believing, endeavoured to purchase credit unto them, for their sakes that should succeed. And the Prophet for his part was hereby encouraged to hold on his course with the greater affection, and with the more invincible constancy, when he saw before his eyes, that God did as it were from heaven so gloriously confirm the doctrine which he had preached. And because the truth of God is never honoured according as it deserveth, if it be not furnished with infallible testimonies of his mighty power, he being willing to relieve our infirmity, makes us here behold as in a glass, his works and word joined together; so that look what the Prophet taught upon earth, God confirmed from heaven. But his calling was then manifestly confirmed indeed, when the Lord delivered jerusalem from the siege of Sennacherib, all things being then in such a desperate case, that the faithful could not, but confess that they were rid out of death by his only power. Now ye see the reason why I have said, that this history is as an authentic seal set to the former doctrines, the which (if it had been wanting) would not have been believed.  
In the fourteenth year.] It is not without cause that he notes this circumstance of time, in which these things were done. For Ezechiah had then established the worship of God in his Country: and not content therewith, he had also summoned the Israelites by posts and messengers sent from all parts, with commandment that they should come to jerusalem to offer sacrifices; to forsake that their long revolt, that with one consent they might be reunited again into their most holy faith, & serve God according to his word. Read 2. Chro. 30 31.32. Chapters. Even when the Kingdom was brought into this good order; to wit, 
2. King. 18.4  when superstitions were abolished, the Temple purged, and Gods true worship erected and set up: 
Note.  then came the Assyrians to assail judea, who wasted the Country, took the Cities, and subdued the land under his command. jerusalem only remained, within which Hezechiah was mewed up as in a prison.  
Let us consider a little now in what dumps this good King and his subjects were cast: for if we judge of this calamity according to reason unreformed, a man would think that God did unjustly suffer his servant to be brought into such extremities; because it seemed in some sort, that his godliness n●ght deserve protection at God's hands, and that he should have exempted him from all encumbrances; because his whole desire was bend to serve his God purely. For we may well think that God brought not this scourge upon him now for his negligence, excess, or wantonness; much less for his superstitions or idolatry, seeing at the very first entrance into his Kingdom, he employed himself to the utmost, with exceeding diligence to establish religion in the purity of it. What was God's purpose herein then? Surely he meant to try the faith and patience of his faithful servant.   
Vers. 2. And the King of Ashur sent Rabshakeh from Lachish towards jerusalem unto King Hezekiah with a great host, and he stood by the conduit of the upper pool, in the path of the fullers field. 
THe order of the history may seem somewhat here to be altered: for he said before, that Sennacherib had taken all the Cities of judah: vers. 1. and now he sends Rabshakeh from Lachish which he had besieged: Lachish was not taken yet then. But we are to note that oftentimes the course of an history is disjointed, so as that is recited last which was done first. Besides the Scripture have this figure frequent in them (as in this place) where it is said, that all the strong Cities were taken, although some no doubt escaped, which Hezekias notwithstanding was unable to secure. It seemed then that the Assyrian was become Lord of the whole land, seeing nothing was left but jerusalem, in which Hezekiah was imprisoned.  
This history is described more at large in the second book of Kings 18. & 19 Chapters. where it is showed that Hezekiah used all the means he could to redeem his peace, for he would have had it almost upon any condition. He gave 3000. talents of silver, and 30. of gold, which this tyrant exacted, for payment whereof, he was driven to rob the Temple of the vessels that were in it, and of the plates of gold which were fastened upon the gates thereof, because his own treasure was spent. But as such insatiable gulfs can never be filled, so when he had received this money he than falls to demand greater things, and imposed upon him harder conditions than the former, that he might vex and afflict this good King to the full. For having once wrought upon his mildness, he thought the second time to draw him to whatsoever himself listed, only he waited for fit opportunity to begin wars afresh.  
But the people no doubt for their parts had well deserved to be thus scourged for their wickednesses, according as it had been before prophesied: for albeit religion flourished in outward show, yet their lives remained unchanged, impiety overflowed, and their hearts were as foul within as ever they were before. For as much as the people repent not of their sins then, was it not needful they should be chastised with the greater severity in regard of such a malicious obstinacy? But because the measure of their iniquities was not yet full, God pacified the rigour of his wrath, and gave them an admirable deliverance when all things were become utterly desperate.   
Vers. 3. Then came forth unto him Eliakim the son of Hilkiah, the steward of the house, and Shebna the Chancellor, and joah the son of Asaph the Recorder. 
MEntion was made of this Eliakim in the 22. Chapter: to him the Lord promised the chief place in the kingdom after the death of Shebna. But it seems this was but a vain and idle promise, seeing he is sent to the enemy to sue for favour, as one, being ready to yield and submit himself to the mercy of such a cruel Tyrant. This might also astonish the hearts of the faithful, even to make them call the truth of God's promises into question. Besides, this good king was so destituted of good servants, that he was constrained to send Shebna with the rest, though he knew him to be a disloyal traitor. The word Sopher signifies a Scribe, and therefore it is often taken for Teachers, or such as are learned: sometimes for those that keep books, and have the disposing of the rolls or charters of Kingdoms. I have translated it Chancellor: for it can not be referred to the knowledge of the Law: we may also gather that this Shebna was in great credit, though he were put from the estate of being steward, or great master of the king's household. The word Mazkir signifies a secretary, or a master of the requests.   
Vers. 4. And Rabshekeh said unto them, Tell you Hezekiah 
* This clause I pray you, is not in Master Caluins' text.  I pray you, Thus saith the great king, the king of Ashur, What confidence is this wherein thou trustest? 
THe Prophet shows that these three Ambassadors (which represented in a manner the whole state of the kingdom) were not only repulsed, but received disgracefully, & galled with insupportable injuries by the Captain of this Tyrant. For he is so impudent as to ask how Hezekias durst presume to rebel, no less then if he had been a man convinced of Rebellion. Some expound the particle Na, I pray you, but it can not well stand with the honour (as you would say) of so proud and insolent a Tyrant, to come unto them by way of entreaty. He speaks rather like those who impose conditions upon others, who are either vanquished, or are ready to yield themselves for fear, whom such are minded to receive to mercy, which we commonly call, Summer, that is, To call upon, or To Summon one. But that his Summons might be of the greater authority, this Captain speaks in the person of his King: and with big words sets forth his greatness; the rather to daunt the heart of Hezekias, when he should hear he had to deal with so powerful an enemy. For his meaning was not only to say that Hezekiah was far inferior to his Master the chief Monarch of the world; in comparison of whom, Hezekiah was to be esteemed no better than a mean Gentleman: but he calls him the great King, the King of Ashur; that by these titles of his power and magnificence he might as it were darken the glory of all other Kings, that so all might seem to rest in him alone. Which thunderbolts had been sufficient to have terrified and feared the heart of Hezekiah, especially seeing he was mewed up, as I said before, within the walls of the City, out of which he could not escape; much less was he any way able to make his party good against the violence of this Tyrant.   
Vers. 5. I say, 
* Or, they are but words of the lips.  Surely I have eloquence, but counsel & strength are for the war: on whom then dost thou trust, that thou rebellest against me? 
WHereas we read in the holy history, Thou hast said, it may be expounded thus, to wit, that Rabshekeb makes as if he knew Hezekiah his thoughts: as if he should say; Thus thou deliberatest with thyself. But the sense comes all to one, though we read this word in the first person: for Rabshekeh speaks as one that had gauged the depth of Hezekias his enterprises, and had been made acquainted from point to point with all his purposes; and therefore scoffingly reproaching him, saith, I perceive thy consultations well enough: but alas! they are but words of the lips.  
Now this clause is diversly expounded: some read, Thou sayest thou hast not the words of the lips only: that is, thou braggest not only of eloquence, but of courage and counsel. Others, Thou hast speech indeed, but counsel and strength are fit for war. But I approve not of them who take words for prayers; for that would be a sense constrained, and too far fetched.  
Thus understand it then; Hezekias hath words of the lips: that is to say, he tickles your ears with goodly discourses and sweet promises, to keep you from revolting: he hath indeed plenty of words, as they say, but of what value are they to wage war against a mighty potentate? as if he should say; I am not ignorant what Hezekiah doth, nor upon what principles he stays himself, even upon sweet words: but these are nothing worth to wage war withal; for counsel and strength are needful for that. It may also be well referred to the Egyptians: as if he should say; that Hezekias played the fool to suffer himself to be gugled with fair promises. For we need not doubt but the Egyptians were forward enough in promising mountains and wonders, although they were slow enough in performing any thing. 
Vers. 6.  But forasmuch as he will speak of this matter anon, I willingly think that he derides Hezekias, as one who being stripped of all furniture fit for war; only entertained his people with words full of vain boasting.   
Vers. 6. Lo, thou trustest in this broken staff of reed on Egypt; whereupon if a man lean, it will go into his hand, and pierce it: so is Pharaoh King of Egypt, unto all that trust in him. 
IT is very likely that this is distinguished from the former sentence. For having said that Hezekias entertained his people only with glozing and flattering words, & thence concluding that his confidence was vain: he comes now to other particulars, and endeavours by all means to weaken the hearts of the people, that by the discouraging of them, he might with the greater facility cause them to yield. First, he labours then to bring the King into disgrace with his subjects: secondly, he awakens the hearts of the subjects, by telling them that the helps upon which they relied concerning Egypt, should no way help them; and therefore they were very unwise to expect any succour thence.  
First, he compares Egypt to a staff of reed; because of their weakness: then by way of amplification he adds, that it is broken: thirdly, that it is so far from staying him that leans upon it, that it will rather pierce his hand. The sum of all which is, that the confidence which the jews had in the Egyptians, should not only be frustrate, but also hurtful. And no doubt but Rabshekeh had had good cause thus to tax them, if Hezekias had indeed relied upon the Egyptians. But he falsely & shamefully accuseth this good King of that whereof he never had so much as a thought. And yet God in the mean while paid this rude and rebellious people home with this reproach, which they worthily deserved, in suffering so wretched a caitiff, thus to scorn their revolt and disloyalty. Our Prophet had sharply censured this offence before, but his reprehensions were rejected; every one turned away his ears: 
They that cannot endure to hear God's voice in the ministery of his word, shall be forced to hear of the same things by such as shall be little to their liking.  was it not good reason then that the jews, who so unworthily disdained the Prophet, speaking unto them in the name of God, should be sent to school to such a Master as railing Rabshekeh was.  
By this example we are admonished, that it is no marvel if at some time unbelievers (who cast off the counsel of God, which tends to their salvation, setting light by all prophecies) be forced to hear these and the like flouts from their enemies, with which Rabshekeh the Captain of the King's army here proudly and disdainfully scorns the jews. Also we may see how great difference there is between the admonitions of the Lord, 
What difference there is between the Lords admonitions and Satan's reproaches.  and the reproaches of Satan. When God would withdraw our minds from trusting in the arm of flesh, he pronounceth this general curse; Woe be to him that trusts in man. That all the world being brought to nothing, we might content ourselves with him alone. But to encourage those whom before he had cast down, he sets this remedy before them; Blessed is the man that trusteth in the Lord, and whose hope the Lord is, etc. jer. 17.5. & 7. Contrariwise, Satan accusing us for our vain hopes, therewithal solicits us unto despair, draws us from evil to worse; and in the end, to use unlawful means, as Rabshekeh here doth; who scorns the hope which the jews had in the Egyptians help, that he might bring them from that to rest upon God only: but he puts the Assyrians between, as if salvation could appear from no place else. He names Pharaoh but he also comprehends all Egypt.   
Vers. 7. But if thou say unto me; We trust in the Lord our God, is not that he whose high places and whose altars Hezekiah took down, and said to judah and to jerusalem; Ye shall worship before this altar. 
RAbshekeh useth an argument which consists of these three members; to wit, either Hezekiah thinks himself strong enough to resist, or he looks for help from Egypt, or, he trusts in God. If he rest upon his own strength, it is his folly: for what is he in comparison of my master? As for Egypt, let him never expect help thence, but rather hurt and loss. His only stay that he rests upon, must be the help of God; but hath he not overthrown his altars, and abolished his service? will he not therefore rather punish than help him? Rabshekeh then in a word strips this good King at once, of all succour both of God and man. Satan's drift in this, was not only to pierce the heart of the King, and to overwhelm him under the burden of this affliction; but also to stir up the Commons (who commonly are factious and inconstant) to rebellion. Many whereof no doubt yet doted upon their old superstition, and would easily have been drawn to a revolt by this subtle device; because the ancient religion forsooth, which had long custom joined with it, was now changed by Hezekias, who in their conceit was justly punished for his rashness. For example, if any thing now fall out otherwise then well, the Papists by and by cry out with open throats, that it is a just vengeance of God upon us, because we have been so bold to abolish their traditions and ceremonies, received for so many hundred years.   
Vers. 8. Now therefore give hostages to my Lord the King of Ashur, and I will give thee two thousand horses, if thou be able for thy part to set riders upon them. 
HIs conclusion is, that Hezekias shall do best to yield himself without trying it out by fight, and to promise obedience for ever unto the Assyrian. Which, that he may the rather persuade him unto, he casts his poverty again in his teeth. As if he should say; If I should give thee two thousand horses, wert thou able to furnish them with sufficient riders amongst all thy people? For he offers him not horses by way of honour, or that he meant in good earnest so to do; but rather to afflict and wound the heart of this good Prince. The clause, I will give thee, must be thus resolved; Although I should give thee two thousand horse, yet wert not thou able to find horsemen enough for them. I am not ignorant what the expositors writ upon this place: but whosoever shall consider every circumstance well, will easily judge that this was spoken in contempt.   
Vers. 9 For how canst thou despise any Captain of the least of my Lords servants, and put thy trust on Egypt for chariots and horsemen? 
he now confirms the former sentence, & shows that Hezekias is so far off from resisting the power of Sennacherib, that he is scarce worthy to be compared with the least of his Captains. But what is the reason that he lifts himself thus arrogantly? No doubt because the jews should not presume any thing at all in regard of the absence of the King of Ashur, who was now besieging Lachish. For albeit he was not yet come with all his host, Rabshekeh brags notwithstanding, that his Lieutenants are strong enough; to the end Hezechias and the people might without delay yield themselves under his obedience.   
Vers. 10. And am I come now up without the Lord to this land to destroy it? The Lord said unto me; Go up against this land and destroy it. 
NOw he sets upon Hezekias another way; namely, that he shall assemble his forces in vain, together for his defence. For he pretends that the King hath not now to deal with a mortal man like himself, but rather with God himself; because he is come up to destroy the land of judeah at his appointment. As if he should have said; As many of you as shall resist me, shall resist God: and then your resistance will be to small purpose. Hence let us learn, that albeit we be given to piety, faithfully endeavouring by all means to advance the Kingdom of our Lord jesus Christ, yet we must not look for all that to be exempt from all crosses, but rather to fit ourselves for the bearing of them. For the Lord will not always crown our virtuous life with earthly rewards: 
God crowns not virtue always with earthly honours.  truly such recompenses were unfitting for us. As namely, abundance of riches, enjoying of outward peace, and having all things that heart can wish. For are not the wicked therefore esteemed the only happy men in the eyes of the world, because they are frolic, quiet, healthful, and have the world at will. Thus than it might seem that our condition should be no better than theirs.  
But it behoves us always to set this example of good King Hezekias before our eyes, 
Note.  who after he had wholly bend himself to reform religion, and to set up the pure worship of God, was yet sharply assailed with afflictions, so far forth, as he was not far off from despair; to the end, that when we shall think we have done much, we be still ready notwithstanding to sustain all sorts of combats and persecutions. Neither to be out of heart, if at the first our enemies be too hard for us; in such wise, that we look every moment to be swallowed up alive of them. For these great crackers, and haughty spirits, will easily be taken down, after they have cast up their first bubbles: yea, after they have spit forth their venom, all their pride will quickly vanish and come to nought.  
Rabshekeh magnifies the greatness and power of his King, to affright the heart of King Hezekias, see I pray you what course the wicked sort takes with us: they assail us by threats, they labour to shake our faith and patience by many fears; or rather, Satan himself doth it indeed in their persons. For who sees him not speaking here in the person of this railing miscreant? 
Satan speaks by the mouth of Rabshekeh.  Nay, which more is, he takes unto him even the person of God himself, and so transforms himself into an Angel of light. 
2. Cor. 11.14  For what saith the Holy Ghost in other places? He that rests upon the help of man, seeks his own destruction, 
jere. 17.5.  because man is a thing of nought, weak and brittle. Doth not Rabshekeh affirm the same here? Speaks he any otherwise then if he were a Prophet sent of God? 
We must wisely distinguish between the voice of God, and the voice of men.  It behoves us therefore wisely to distinguish between the voice of God, and men, who deck and adorn themselves with his name under false pretences, for the Devil can turn himself into many shapes, that he may appear in the likeness of God. But this railer had no cause at all to reproach Hezekias with this, as hath been said: for he trusted not in his forces, neither was he puffed up in any confidence of the strength of Egypt.  

It is the portion of the faithful to be railed upon when they do the most good.  But it is our portion even then to be railed on when we do the most good. Satan hath skill enough in deed to assail us by such engines, and causelessly to make us stink as it were in the presence of men, which I confess is a very dangerous temptation: for we desire to maintain our credits with men, and are much offended when they take that in evil part which is done with an honest and upright affection; and therefore Satan labours in nothing more, then by slanders to cast disgrace upon that which we have done with pure consciences, for either he forgeth against us some crime whereof we are innocent, or chargeth us with falsehood, imputing things unto us which we never meant. 
The integrity of the faithful aught to be unto them as a wall of brass, to fortify them with invincible constancy.  But our integrity must be unto us as a brazen wall, whereby we may remain unmovable, as Hezekias here doth against all such accusations and slanders.  
As touching the latter member of this sentence, wherein Rabshekeh taxeth the King, because he had abolished Gods true worship: who sees not that this is a mere slander. Hezekias had indeed overthrown the Idols, and the Idolatry which God abhorred. 
unbelievers know not how to distinguish between religion and superstition.  But what marvel is it if the Infidels know not how to distinguish between the false god and the true, between religion and superstition? but we have too much experience of this even amongst ourselves. For the Papists who are plunged over head and ears in their superstitions, accuse us for abolishing infinite human traditions, and complain that we have almost clean overthrown Gods whole service, 
The railings of Papists.  and thus they stand railing at us as this Rabshekeh doth. Should God help these heretics who have destroyed his Altars, profaned his Temples and all things else, which were by us set up in such a decent and goodly order? For the Papacy was all glorious without, every one admired it: but alas, we retain nothing but a few bare and naked ceremonies altogether without pomp. Will you see the reason then why they think the service of God is overthrown? It is because they measure it by outward things. Therefore when any adversity befalls us, then by and by they cry out: nay, it is well enough, all the fault is in themselves. These heretics have brought the whole world unto ruin by their heresies. And if they see us plunged into any misery, than they open their mouths wider against us then ever before. Yet must we still remain strong in the faith against such horrible outcries, and must also let them know, that that which they pretend to be the service of God, is not; but is rather mere dotages, which we have worthily abolished: yea, we must not let to tell them, that all such things as have been forged in man's brain appertains not at all to God's worship, but are to be esteemed as the illusions of Satan, being of all other things the most dangerous. We ought then as you see to stand out with an invincible faith against all sorts of these imputations, whereby Satan endeavours to darken and smother the light of true religion.  
But one might have thought it strange at the first blush, 
2. King. 18.4 Exod. 20.4.  that Hezekias had overthrown all the Altars but one; and profaned all the Temples, only one excepted: but this only defence may serve in stead of many, that nothing was done for which he had not good warrant out of God's word; and therefore was he contented with one Altar, because God had forbidden them to erect many: he broke down all the Images, because they had been unadvisedly erected and set up, against the doctrine of the law. We at this day have the same difference with the Papists, for they blame us for nothing more, then that we have cashered an infinite number of their bald Ceremonies, and have only retained those things which God hath ordained. But in this matter we are not to dispute to nor fro touching that which may please men; but rather how we may approve our actions unto God.   
Vers. 11. Then said Eliakim, and Shebna, and joah, unto Rabshekeh, Speak I pray thee to thy servants in the Aramits language (for we understand it) and talk not with us in the jews tongue, in the audience of the people that are on the wall. 
WE further see by this circumstance how far Hezekias abased himself, whilst he sought by mild entreaties unto the servant of his enemy, by his Ambassadors. Secondly, 
Verse 12.  the pride of Rabshekeh, in rejecting so currishly these humble requests. Thirdly, the indignity of such a refusal, which is the greater, in regard the suit was for the obtaining a thing of so small importance. Hereby it is manifest that Hezekias was so careful to appease the rage of this Tyrant, that almost quite forgetting his royal dignity, he endeavoured to pacific him with as lowly terms as was possible: if we be therefore wrongfully oppressed, let us not think much to part with some of our right in giving soft answers.  
Now in that he thus humbled himself in the sense of his own weakness, 
Hezekias' his example worthy one imitation.  because he was unable to resist the Assyrian, it serves greatly for the setting forth of God's glory, because he saved this people as it were out of the lions jaws: for this deliverance had never been so glorious, if they had been freed only from some petty danger. But seeing they were at the pits brink; the power of God shines so much the more, in that by so rare a miracle he chased away and discomfited the enemy, who now had put his knife to their throats as it were.  
The Ambassadors besought Rabshekeh that he would not speak thus before the people; because they were naturally mutable and inconstant, and therefore might suddenly be drawn to revolt: secondly, they were timorous, and therefore would quickly tremble even at the shaking of a leaf: and therefore they request Rabshekeh not to speak in the jews language, for they sought nothing else but how they might find a sit means to redeem their peace. This good King likewise did all he could to appease the rage of the tyrant, but to no purpose; for the Ambassadors obtained nothing of Rabshekeh. The more he entreated, the fiercer grew he, and overflowed in all pride, as the property of the insolent is to do.   
Vers. 12. Then said Rabshekeh; Hath my master sent me to thy master, and to thee to speak these words, and not to the men that sit on the wall, that they may eat their own dung, and drink their own piss with you? 
WE see here the madness and wouluishnesse of this tyrant: whence also we may perceive, that the state of King Hezekias was in great danger. For Rabshekeh speaks here like a conqueror, and behaves himself towards Hezekias, as if he had been no King at all, but rather his vassal or slave. In that we see him then thus swollen with pride, we must needs think that Hezechias on the other side was not a little cast down, even as one overwhelmed with sorrow, and left destitute of all succour: so as both in his own, and all men's judgements else, there was no way but one with him. Let us also gather hence, that Rabshekeh was not sent thither to offer any conditions of peace, but rather to receive the King to mercy, and to terrify the people; for the bringing whereof to pass, Sennacherib had given him a puissant army.  
He also makes his brags, that he hath not to do with the King, so much as with the people; to whom he spoke forsooth for their benefit and commodity. Now that he might make them quake and tremble yet more, he sets before them the miseries and calamities into which they plunged themselves, if they hearkened unto Hezechias; to wit, that they must needs die for hunger; because the extremity would be so great, that of force they shall be constrained to eat their own dung, and to drink their own piss. They should therefore show themselves wise, and such as had care of their own safety, if they forthwith yielded themselves to his mercy.   
Vers. 13. So Rabshekeh stood and cried with a loud voice in the jews language; and said; Hear the words of the great King, of the King of Ashur. 
THe Prophet shows by what practices Rabshakeh endeavoured to discourage the hearts of this people. And first he tells us that he spoke in the jews language, 
Verse 11.  notwithstanding that the Ambassadors had besought him to speak in the Aramites. Now it must needs be a great corrosive to the hearts of the faithful, to hear this holy tongue, which was dedicated to the mysteries of heavenly wisdom, to be thus profaned and prostituted to such horrible blasphemies: neither could it be avoided, but this tentation shrewdly shaked the unfirm and weak. 
No enemies worse than those that speak out own language.  But hence we may note, that there are no enemies more noisome than those that speak in our own tongue. Of which, we have experience now in very many who learn our tongue, that is to say, our manner of speech; that they may the better insinuate themselves into the ears of the simple and ignorant, to turn them away from the truth.  
Thirty years ago the Papists had a barbarous language, 
Note.  utterly estranged from the style of the holy Ghost: there was scarcely to be heard amonsts them, one word that savoured any thing at all of Christianity: but now they have learned to varnish over their blasphemies with the language of Canaan, that so we might take them for honest men. And thus we see the devil hath filled and furbushed their tongues; for he is their father and instructor, as he was in times passed unto Rabshekeh.  
When it is said, he stood up; it is to set forth the pride and insolency of this varlet, for his outward gestures manifests sufficiently how arrogantly he behaved himself. No doubt he stood before; but now he raiseth up himself, to be the better seen and feared of the jews. And having yet once again told them the greatness of his King, 
Satan's policy.  he adds unto it the message with which he was sent. For it is one of Satan's policies with high words to set forth the power of our adversaries, and to make the dangers seem greater than they be indeed, to bring us out of heart: for we faint by and by, as soon as our eyes are but a little dazzled with the glory of earthly things. Against it therefore we are to oppose the power of God, which will be sufficient to arm us with strength, against all the powers of darkness. The enemies cease not to brag proudly, even with open mouth of their greatness and power, and scorn our feebleness and weakness; but if the Lord be with us, what should astonish us?   
Vers. 14. Thus saith the King; Let not Hezekiah deceive you: for he shall not be able to deliver you. 
IN giving to his Master the title of a King, he speaks of Hezekias as if he were but some common person, and gives him no title at all. Also, not content to continue his slanders against this good man, he now disgorgeth his venom even against God himself, calling the trust & confidence which Hezekias had in his favour, (whereunto he also exhorts all his) nothing but impostures and deceits.  

Slanders of the Papists.  We at this day are assailed with the like slanders of the Papists, when they say, we do nothing else but seduce and lead men into perdition, by teaching them to trust perfectly in one only God. But we need not marvel much if they cast those reproaches upon us which were cast upon this good King, seeing they proceed from the same author and father of lies, even the Devil. Where he saith, Ezekias is unable to deliver his people, it was very true in deed, unless God did also put to his hand. Neither did Hezekias attribute this unto himself, to rob God of his honour: but freely protested, that his own safety, and the safety of his people depended upon God only. But it was needful that this adversary should disguise his words, as the wicked do at this day, when they mean to defame our doctrine, for they forge fair and goodly pretexts to make our words heretical in show, so as they easily deceive the hearers, unless they have their eyes in their heads, to consider of all things wisely.   
Vers. 15. Neither let Hezekiah make you to trust in the Lord saying, The Lord will surely deliver us: this City shall not be given over into the hand of the King of Ashur. 
NOw Rabshekeh recites Hezekias his exhortation, by which he encoraged the people, and adds his refutation, as if it had been but a vain speech, even the inventions of his own brain: whence it appears, that the wicked make none account at all of the power of God, although they can speak of it to serve their own turn. For albeit he denies not plainly that God is able to help his people if he would, but makes them believe he is angry with them, and therefore is their enemy, yet in overthrowing their faith (as much as in him lies) he abolisheth the power of God, because his meaning was so to smite the hearts of this poor people with terror, that they should be constrained through despair to subject themselves to the laws of this victorious Tyrant.  
Moreover, by another subtlety he also endeavours to wring from them their trust in God's help, in that he allures them as we shall see in the next verse with promises of enjoying plenty and ease. For what is able to work in us a desire to revolt from God sooner, than when we are drawn thereunto with the show of profit and pleasure. If the world gins once to smile a little upon us, and to glad our hearts, then behold the hope of eternal life gins forthwith to vanish, for our senses always dote upon present things. Rabshekeh having armed himself with this engine, gives them this admonition, Depend not upon uncertain hopes, rather take that which is certain. This manner of speech hath great efficacy in it to allure us to a revolt. For men are apt to nothing more, then to be possessed of that which may bring them profit: and it is exceeding irksome and tedious unto them to be deferred, or to hang in suspense, so as to prefer the good which is yet far off, before the commodities which are before their eyes. See Rabshekehs argument then: 
We must walk by faith, and not by fight. 2. Cor. 5.7.  Hezekias promiseth you help from God, but you see no such matter: he therefore seeks to captive your wits in the expectation of things uncertain: but the King my Master will not only promise, but will perform in giving you those things which you see. This might seem to be a very strong argument. But let us find out the fallacy, for Satan is often wont by such sleights to turn us from depending upon God's providence.  
The Lord calls us to the hope of eternal life which as yet is hidden from us: 
Rom. 8.25.  (for we hope for the things which we see not.) He promiseth that he will be our Saviour: in the mean while he suffers us to languish and faint many times, so as it seems all our hope is but in vain, 
We have need to put on the whole armour of God. Ephes. 6.11.  if we only keep our eyes fastened to the estate of present things. Satan sets now upon us, and thus gins to whisper in our ears. And why dost thou hope thus in vain? What is the fruit of thy faith? What expects thou out of this world? In a word, we must be armed to wrestle thus against Satan every day. When Christ calls us to heaven, Satan endeavours to hold us groveling to the earth. We must therefore stick close to the promises which are set before us, that hoping above hope, we may stand fast in the Lord, and never suffer ourselves to be seduced nor withdrawn from trusting in him by any allurements whatsoever.   
Vers. 16. Harken not to Hezekiah, for thus saith the king of Ashur, 
* Or, make a blessing.  Make appointment with me, and come out to me, that every man may eat of his own vine, every one of his own figtree, and drink every man the water of his own well. 
Whilst he deviseth how to estrange the people's hearts from Hezekias, he therewithal enticeth them unto present pleasures, that they may quite forget God, and wait no longer upon him. As if he should say, Trust not in God, Trust rather in my King. See how Satan plays the Sophister: for in darkening God's goodness by his fogs and mists, and masking us with veils of false hopes, he sets up the creatures in stead of the Creator, to wrap us up in his nets.  
Well, Rabshekeh presents profit, pleasure, and ease before them by this vain brag; to wit, God offers you benefits, but they are far off: I have mine here in mine hand. Now albeit he useth Hezekias his name here, yet upon the matter, the comparison stands between God and the Assyrians. For Hezekiah being indeed the true servant of God, he played not the hypocrite in boasting of his trust and confidence falsely: but resting upon the immutable and unchangeable promises, he faithfully exhorted the people (as his duty was) to rest quietly upon God. Contrariwise, Rabshekeh clothes his King with God's spoils as it were, and as the servant and vassal of the devil, endeavoured to withdraw the people's minds from their true allegiance unto God, to all impiety.  
To make blessing with him, signifies friendly to pacify: as if he should say; Fight not, venture not yourselves that way; but yield yourselves, and submit you freely to my King. Now Sennacherib not only craves audience, but would also have them to do homage and fealty; which that he might the better draw them unto, he covers this odious term of servitude, with the word blessing. He counsels them to redeem their peace and other commodities, which they enjoyed before at his hands, by this woeful revolt; to wit, that they should forsake Hezekias to cleave unto him. Now it was the most servile and miserable condition that might be, to forsake this good King whom God had established, who also bore the image of Christ: for what was it else but to renounce God himself, who had erected and set up in the midst of them this sign of his heavenly favour?   
Vers. 17. Till I come and bring you into a land like your own land, even a land of wheat and wine, a land of bread and vineyards. 
NOw he adds a condition much more vile than the former: for he shows that peace can no way be procured with Sennacherib, but by yielding themselves unto banishment. And what was that but to forsake Gods true worship, to throw themselves into superstitions; and willingly to cast themselves out of that inheritance which God had given them? But in regard that Rabshekeh speaks to men desolate, and such as were astonished with the present danger, he boldly challengeth of them, whatsoever himself listeth; to the end they may at the least procure the safety of their lives.  
And here we see as in a glass, that his words are nothing else but a lively representation of those temptations & assaults, wherewith Satan daily lays siege against our faith. For all his practices tend only to pluck us away from our confidence in God, by the allurements and pleasures of this world. What? is it not good to sleep quietly in a whole skin, and to redeem thy peace any way? Thou wouldst be happy; doth not happiness consist in the plentiful enjoying of all things? But then especially he assails us thus, when he sees us in misery; then is he bold, & dares more vehemently solicit us to shake off God's yoke; but so, that still he doth it with fetches and close conveyances, as he may best cover our revolt with the show of some good.  
Now when he hath gotten us in his nets so far forth, that we esteem better of things present, then of those to come, 
Satan's conditions which he usually adds to his temptations.  he adds this condition with it always; to wit, that we will now be his servants, and run at his beck: and this we can by no means escape, when he hath once tickled us with his deceitful hopes, and with the taste of earthly things.  
But because this word exile, sounded somewhat harshly and unpleasantly in the ears of this people, it being no easy matter for them to leave the sweetness of judea; Rabshekeh willing to let them know that they should lose nothing by abandoning their Country, tells them, that the Country into which they should be carried, was no less fruitful and plentiful than theirs. And thus he went about to dazzle their eyes, that they might not think themselves to be losers any way by the bargain. Yet doth he finely omit that which was the principal, to wit, the service and worship of God, the Temple, the Kingdom, and sacred order & government, with other matters appertaining to the heavenly inheritance. For alas! without these, what felicity is there? Wherefore let every one of us in the fear of God learn, to fix the right knowledge of spiritual benefits fast in our hearts: for it is not for nought that David saith, he would rather be a door keeper in the house of his God, 
Psal. 84.10.  then (with all the delights and pleasures of this world) to dwell in the tents of the ungodly. For he that once suffers his heart to be glued to the love of earthly things, is in danger thereby to deprive himself of true happiness. For this is that horrible judgement whereby God often avengeth himself upon men's incredulity. Let all the faithful therefore fear before God, and beware that they faint not under any calamities or afflictions whatsoever.   
Vers. 18. Lest Hezekiah deceive you, saying; The Lord will deliver us. Hath any of the gods of the nations delivered his land out of the hand of the King of Ashur? 
Here is now another argument differing from the former; by which he labours to seduc● the people's hearts from their allegiance to King Hezekias, and from their trust and confidence in God. 
Verse 10.  He bragged before that he was God's servant, sent of him to destroy the land of judea: for which cause he promiseth unto himself assurance of the victory. But now the miscreant fears not to advance himself against the Lord of hosts. For you must know that the wicked do not always at the first chop discover all their impiety touching their contempt of God's majesty; 
Note.  but the Lord by degrees lays open their thoughts, and constrains them to cast up the poison which lay hid within them. This wretch now then goes on further in his blasphemies, and fears not to rush against the highest Majesty, as if he were the stronger.  
But he speaks in the person of his Master, who had obtained great victories over many mighty nations, which indeed had their gods; under whose protection they thought themselves safe. Sennacherib having subdued these, thought also that he had overcome their gods, upon whose help they rested. Thence it comes that he puffs up himself so far in pride, that he dares justle against the living God: yea, he is carried away with such madness, that he fears not to oppose his strength against the power of the Almighty.  
You see then, that albeit the wicked seem at the first to be far from the contempt of God's majesty, yet in the end they manifest that they attribute all to themselves, and utterly exclude him. In words I grant they will give the praise of their victories unto their gods, but forthwith they sacrifice unto their own nets, and offer incense to their yarn, as Abacuk saith, 1.16. which practice our hyppocrites imitate at this day. For if they obtain any victory, they by and by run and thank their Idols: but when that is done, they also thank their own counsels, policies, manhood, and their forces: so as a man may well perceive that upon the matter they attribute all their success unto themselves, and not unto their Idols. In this his proud boasting then, he shows himself to be a liar, when he acknowledged God the author of his victories.  
On the other side it could not be but the heart of good King Hezekias must needs be wonderfully grieved in hearing God to be thus charged with breach of his promises, when this wicked one railed thus against God, and matched him with Idols. But these things are written, 
Hezekias' his patience worthy our imitation.  to the end we might consider the patience of this good King, and also follow his example when the like shall befall us.  
Have any of the gods of the nations?] When he opposeth himself against all Gods, as one that had overmatched them, it is so far from common sense, that the wicked themselves do shudder and tremble at it: and yet if the Lord do but a little press them, he easily draws forth of them such confessions as this. When they have premeditated what they will say, than they can feign themselves God's servants forsooth, but soon after he enforceth them to confess and utter forth that which was concealed within. Let us know then that superstition is always joined with pride, so as it is unpossible but he should advance himself above all that which is called God, which in his heart acknowledgeth him not. We need not wonder then that wicked men are proud and rebellious, for it is only the pure and right knowledge of God which is able to humble our stout hearts. And yet this miscreant is no way excused, for casting the vanity and feebleness of these Idols justly in their teeth: for we must look at his intent and pride, seeing he scorns not so much the superstition and vain confidence of the Gentiles, as through their sides to wound (if he could) even the highest Majesty. Even as that tyrant Dionysius, 
Dionysius.  who resisted God, and provoked him to the fight, whilst he scorned his own Idols: for against his conscience he derided the God which he could scarcely comprehend in his shallow brain. The like is to be said of all other Infidels, who have mocked at false religions, which they thought were of God.  
Note we here also the other blasphemy by which the divine Majesty is wickedly violated, when Rabshekeh couples the true God with the false, as if he were one of their consorts. For what blasphemy is greater than to match the immortal God, the author of all things, with dunghill gods: truth with lies, glory with ignominy, and hell with heaven? The Lord our God is great, and worthy to be praised, saith David: yea, he is to be feared above all gods: for all the gods of the Heathen are Idols, but the Lord made the heavens, strength and glory are before him, power and beauty are in his sanctuary, etc. Psal. 96.4.5.   

Vers. 19 Where is the God of Hamath, and of Arpad? Where is the God of Sepharuaim? Or how have they delivered Samaria out of mine hands?  
20. Who is he amongst all the gods of these lands, that hath delivered their country out of mine hand, that the Lord should deliver jerusalem out of mine hand?  
SOme think Hamath to be Antioch in Syria: Arpad, that City whence people were taken to inhabit Damascus, and that Sepharuaim was situated in this country. If these things be so, then Rabshekeh recites here the ancient names of the Cities whence in times past many nations came forth: but afterward they not only lost their renown, but their proper names also, that such a change might the rather affect and move them. Howsoever it be, he expressly notes out the neighbour cities which were best known by name to the jews, that the ruin of them might touch them the more near: neither do I doubt but these places were of Syria, and Israel. As if he should say, You see these two kingdoms subdued, which notwithstanding had so many gods and patrons, and do you think that your God can resist me? The expositors take the particle Chi for an interrogation in both places. Have the gods of the nations delivered them? Shall your God deliver you then? But that the sense might run the better, I had rather translate it thus, Let your God deliver jerusalem out of mine hand? This seems also to be spoken tauntingly, as if in scorn he should have said, Yea, I warrant you, your God will deliver you, as the gods of the Gentiles delivered those that worshipped them. Now this ignorance of the wicked proceeds from this, they know not that God punisheth men's sins when adversity befalls them. First of all than they deceive themselves by making an overthwart comparison: Oh, I have overcome this or that people, therefore it is I that am the efficient in this matter: for they know not that God by their hands executes his wrath upon the people, whom he for their iniquities hath destinated to destruction. For though they will not utterly deny but they have received somewhat in their victories from him, howbeit it is but feignedly, because they neither see his will nor his justice therein.  
In the next place they step one degree higher; that is, even to equal themselves with God: I have overcome them whom God protected; & therefore I have also overcome himself. Hear is a lively description of that which we saw before in the tenth Chapter. Ha! Ashur the rod of mine indignation: but he thinks not so. There the Lord admonished the faithful, that although Sennacherib in his outrageous pride, strove to abolish all divinity; yet he was always to hold this principle, that he could put nothing in execution, but what God himself from heaven should suffer.  
It is our parts then to acknowledge that God corrects us by the hands of wicked men, who are the rods of his wrath: and therefore to turn our eyes from them, and cast them upon him, who justly corrects us for our transgressions. 
A good lesson.  If the wicked prevail, let us not think that God's arm is therefore broken: but let us know that we were unworthy of his help. For he it is that arms tyrants against us for our ruin; he puts weapons and munition into their hands, he drives them to and fro which way soever he thinks good, and delivers us up into their hands, when we have shaken off his yoke of obedience from our necks.  

Turk.  When we see the Turk to swell so proudly as he doth at this day against us, and is already become master of an infinite multitude of Christians▪ we must not be troubled at it, as if God's arm were shortened, or as if he wanted power to deliver us. No, but we ought rather to consider how many ways those of Grecia & Asia have provoked God's wrath against them, whilst so many villainies and abominations have had the full swinge in these countries, whilst so many horrible impieties and superstitions have been suffered to reign there. 
Note.  It was requisite then that the chastisement should be the sharper, that the iniquities of such as made profession of God's name in hypocrisy, might be suppressed. Thence hath the prosperity of the Turk sprung; thence followed those horrible wastes which we see in all the eastern parts. And yet how insolent is the Turk? How sets he up the crest, scorning our religion, and wonderfully extolling his own, or rather worships himself indeed, and sacrificeth to his yarn, as was said before out of Habacuck of other infidels.  
Let us be warned to lay these judgements of God near to our hearts, and not imagine that the Turk was able of himself to conquer so great an Empire, but that it was the Lord who let him lose thus to punish the iniquiries of men. But his pride in due time shall be repressed. 
The Turks pride shall be repressed in due time.  Now albeit prosperity in itself be a testimony of God's favour, yet we must not begin there, if we will judge thereof as is meet. For so play the Turks and Papists: if they obtain the victory, they conclude by and by that they have God at their beck forsooth. But when we know him as we ought, his benefits shall come to us in their order; to wit, they shall serve as testimonies to assure us of his favour and power. And yet we must be exceeding wary how we attribute any thing to ourselves: for our minds are no sooner possessed with a false confidence, but we shall be so transported & carried away with fury, that God shall be found no more worthy afterward to be matched so with us. At the first, the wicked will detest so much as manifest an impiety; but when they are once besotted with devilish pride, to array themselves with God his spoils, it is then easy to fall into this beastly ignorance. I grant that Sennacherib had some show of piety; for we shall read afterward, that he was slain in his Temple whilst he was worshipping Nisroch his God, 
Chap. 37. 38.  to procure his favour and good will: but as he here confounds the Creator of heaven and earth, with the gods of the Gentiles, so also when occasion should have offered itself, he would have made no bones at all to have railed upon his own Idol.   
Vers. 21. Then they kept silence, and answered him not a word: for the King's commandment was, saying; Answer him not a word. 
THis is added that we might yet better conceive in what a woeful case judea was: for this good King having but weak means left, is constrained to put up all wrongs, and to let his enemy have the last word. He had sent his Ambassadors to appease his fury: when this prevailed not, he forbids them to commune with him, that they might no further insense this cruel wolf, who was but too much enraged before. Yet it is not easily discerned whether the Prophet speaks here of the Ambassadors, or of the people, to whom Rabshekeh uttered these blasphemies. It is most likely that it should be referred rather to those which kept the walls, who notwithstanding stood still without tumult, albeit the enemy gaulled them to the quick by his reproaches; because they obeyed the commandment of their King. 
A pattern for true subjects.  Whence we gather, that it is a singular grace of God to see a peaceable and an obedient people, especially when all things are confused and at the last cast.  
But some may object, that it was no time now to command them silence, Object. when such blasphemies were disgorged against God: for we are not to dissemble the matter, whilst the wicked stand breaking their jests upon his Majesty, no, though it were with the danger of our life? At least we ought to make it some way appear, that we cannot endure to hear his honour and glory to be trod under foot. But it is not said, Ans. that they held their peace, as giving consent to that which he spoke, or to approve of those blasphemies which he belched out against God, which no doubt vexed them sore, albeit they uttered never a word. For the Ambassadors sorrowed and wept, & from their inward grief which pressed them, proceeded the renting of their garments: 
Verse 22.  by which outward sign, they testified that they abhorred his blasphemies. Now in as much as it had been but time lost, to have reasoned the case with Rabshekeh, they return quietly without any word at all: the people on the other side, who could have gotten nothing by contending, are content to oppose their sighs against this miscreant's pride.  
And truly it is a very commendable fortitude not to be bowed, 
A commendable magnanimity.  but quietly to keep our standings, when it is not permitted us to answer. Hence learn, that we are not to contend against the wicked at all times, when they tear the blessed name of God in pieces by their outrages; because in so bitter a combat, and amidst so many railings there is no room left for defence of the truth.  

A good caveat.  And yet we must not so give the reigns to our cowardliness, that we should think ourselves excused, if we keep silence when the wicked lift up themselves against God. For our silence is not to be approved of, unless in some sort we show that it greatly disliketh us, and that we give them to understand, as much as in us lieth, that there is nothing more insupportable to us, then to hear the holy name of God rend in pieces. We must give testimonies of our zeal then, lest the enemies should think that we lightly esteemed the honour of God, in that we are not moved when they blaspheme.   
Vers. 22. Then came Eliakim, the son of Helkiah, the steward of the house, and Shebna the Chancellor, and joah the son of Asaph with rend clothes, and told him the words of Rabshekeh. 
NOw we see that Eliakim and the other Ambassadors were not silent, as if they had approved of the impieties of Rabshekeh, or, that they temporised in respect of the danger: for they rend their garments, and thereby showed how much they were offended with these blasphemies. I except the hypocrite Shebna, who was forced with shame to do as others did, though but for fashion's sake only. The jews and other eastern people were wont to rend their clothes, when they meant to show their great detestation of something: for as their constitutions were much more fierce than ours, who dwell in these cold Countries, so were they more violent in their outward gestures, manner of their attire, doings, and such other signs. We must also note in this place, that those who passed by the injuries which were done to their own persons, yet rend their clothes when they heard the name of God blasphemed: for those that are unreconcilable in a particular injury, where patience is required, and are not moved when they hear the holy name of GOD rend with revilings, such show (I say) that they have no zeal at all in them.    

THE XXXVII. CHAPTER.  
Vers. 1. And when Hezekiah heard it, he rend his clothes, and put on sackcloth, and came into the house of the Lord. 
THe Prophet shows that nothing remained to this good King but one only hope of salvation; namely, to power out his complaints into God's bosom, who is a just judge: according as it is said, Psal. 123.2. The eyes of the faithful wait upon him, even as the eyes of bond servants wait upon their masters and mistresses, when they are oppressed. When jerusalem then seems lost, Hezekias destituted of all human helps flees unto God for his protection. And thus he confesseth, that this is the only remedy when things are become desperate. Now herein Gods grace shined in such wise, that it was a manifest miracle showed to all, when the King with all his subjects were delivered out of the mouth of the lion. This circumstance therefore is to be noted, to the end we may take knowledge of the excellency of so great a benefit.  
Hear we are also taught what course to take in extreme dangers: 
God calls us to him by extreme perils, therefore we must not be slothful in craving his aid & assistance.  we must not be slothful nor idle in craving help of God, who by this means calls us unto him. We must not then stand amazed nor dismayed, but rather be pricked forward by our necessities, which press us to seek his assistance: for that use Hezekias makes of his afflictions. He goes forthwith into the Temple, no otherwise then into a place of refuge, to hide himself and his people under the shadow of God's wings.  
Thereunto he also joins the outward signs of repentance, he rends his garments, he puts on sackcloth, and covers himself with ashes, & doth other things, which were then solemn signs of godly sorrow, by which (being under sore afflictions) they condemned themselves before God as poor malefactors, and humbly sought pardon of him. Now the modesty of this holy King is wonderful, 
Hezekias' his modesty.  seeing he is not ashamed to prostrate himself in the presence of his God, though he had brought so worthy things to pass, and was adorned with so many rare and excellent virtues. On the other side we may behold in him a wonderful courage of mind, and steadfastness of faith, 
Hezekias' his steadfast faith.  in that the weight of so great a trial hindered him not freely to seek unto that hand for help which sharply assailed him. There is not one amongst an hundred to be found but will murmur if God do touch him but a little more than ordinary; yea, they will be ready (if they have done any good) to twit God in the teeth with it, and think themselves but hardly recompensed for the same at his hands. Others will complain and say, It is but in vain and time lost to serve God, when they see things fall not out as they would have them. But we see none of these things in Hezekias, for he is not ashamed to confess his fault, notwithstanding he was endued with the true fear of God.  
Therefore if we desire to seek reconciliation with God, and to feel his favour in the day of adversity, let us give some testimonies of our repentance, and frankly acknowledge and confess our sins: for afflictions comes not out of the dust, job. 5.6. but God solicits us thereby to amendment of life. I grant that sackcloth and ashes serve to little purpose, unless the affection of the heart go foremost: for hypocrites (as we know) are but too forward and over-liberal in their ceremonies. The Holy Ghost (as we have seen before) requires these exercises, and gives them their just commendation; yet so, as they be always used to a right end. And no doubt it was also a sign of singular modesty and meekness, to see this good King and all the people by these helps to stir up one another to the fear of God: also, in that he clothed himself with this deformed and base apparel the more freely to confess his fault, which is an humility that Kings and Princes are ashamed to imitate.   

Vers. 2. And he sent Eliakim the steward of the house, and Shebna the Chancellor, with the elders of the Priests clothed in sackcloth, unto Isaiah the Prophet, the son of Amos.  
3. And said unto him, This is a day of tribulation, and of rebuke, and blasphemy: for the children are come to the birth, and there is no strength to bring forth.  
BY this embassage he not only meant to call Isaiah to lament this calamity with him, but also to have some consolation from the mouth of the Lord; 
Prayers unstable, unless they be supported by the word.  for if prayers be not grounded upon the word of God, they will be but so many words cast into the air. We know that the unbelievers will make both loud and long prayers, and yet flee away from God, either by despising, or in utter rejecting his promises. Here is a sign of Hezekias his true devotion then, that being kindled with the zeal of prayer, he adds thereunto a confirmation of his hope, lest he should faint under the temptation; also, in that he keeps himself close to the means ordained of God, and desires to hear his voice by the mouth of his Prophet Isaiah. For albeit he rested upon none but God only, yet he rejects not the testimony of a mortal man like himself: and this is the cause why the title of the Prophet is here expressly mentioned, because he sent to Isaiah to be confirmed by some new prophesy. And thus he names him, not as a private man, but as the servant of the Lord, whose office it was to comfort the King by some word of consolation.  
There are two notable remedies then by which we are succoured in affliction. 
Two sovereign remedies by which we may receive comfort in affliction.  First, we must call upon God for his deliverance: Secondly, we must send for the Prophets of God (if they be to be found) that they may give us some word of consolation: for it is their charge to comfort and refresh the afflicted, by setting the precious promises of life before them. But if Prophets be wanting, yet we shall have sufficient and full consolation in the word itself. For we must ask counsel of these Prophets which God hath sent, not only during the term of their lives, but for ever afterwards, and of those that succeed them: for although themselves be dead, 
2. Pet. 1.19.  yet we have their books still with us: their doctrine lives, and shall remain for ever: but the sum is, we must always ask counsel of God.  
Some may demand, Quest. whether Hezekias was not sufficiently instructed, and furnished with the promises, was it not a sign of infidelity in him then to seek for new promises of the Prophet? I answer, Ans. It is not to be imputed to him for infidelity or distrust that he seeks a new promise, because being best acquainted with his own infirmity, he was not ashamed to seek new confirmations of his faith. The flesh always solicits us to distrust, 
The flesh evermore solicits us to distrust, therefore we ought never to despise new succours.  therefore we ought not at any time to despise new supplies: nay rather it stands us in hand to use all the best means we can to beat back the multitudes of temptations which daily press us. For Satan environs us so close on every side, that if we be not well furnished indeed, it is not possible for us to wind out of his snares and entanglings. Although we be well instructed in God's word then, and have learned that he will surely help us in the day of trouble, yet when some extraordinary surge or wave ariseth, it is all the need then to get us to the mouth of the Lord again and again, 
Although our faith be well confirmed in the● promises, yet upon new assaults we ought once yea twice to get new confirmations from the mouth of the Lord.  and still to seek out new confirmations to comfort, quicken, and strengthen our faith. We have no particular prophecies now, but we ought to apply the generals to our particular uses, because they were written for our learning, Rom. 15.  
In that Hezekias sent Ambassadors to Isaiah, and went not himself, it was because he prayed in the Temple: for it appears the mourning was general, in regard that both the elders and counsellors were clothed in sackcloth, it is also very probable that the King had proclaimed a public fast. Let us also note, that Isaiah lived not in the King's house to give himself to jollity there: but in his absence, God meant to prove the faith of this good King.   
Vers. 4. If so be the Lord thy God hath heard the words of Rabshekeh, whom the King of Ashur his master hath sent to rail on the living God, and to reproach him with words, which the Lord thy God hath heard, then lift thou up thy prayer for the remnant that are left. 
Object. IT seems that Hezekias' doubts whether the Lord would hear or no: for the particle Vlai, is translated, if peradventure; and it is taken in this sense almost throrowout the whole Scripture. Ans. But we must note that the faithful are accustomed to speak thus, though they be most assured that God will succour them. They are indeed somewhat perplexed, but it is only in regard of the difficulty, of the temptation wherewith they are pressed. Hezekias' might well doubt, if we look upon the estate as it then presently stood: but having turned his eyes towards the word of God, he became more certain of Gods will, and then ceased to tremble any more. Now because it cannot be avoided, but the flesh will always fight against the spirit in the faithful, and so overcharge them, that they are feign still to drag the wing or to trail the leg after them, they sometimes fit their words according to the difficulty which presents itself before them. And in other places we may observe, that God's servants have spoken on this manner, though the matter were out of doubt. For when Saint Peter exhorted Simon the Magician to repentance, 
Acts 8.22.  he adds; If peradventure the thought of thine heart may be forgiven thee: but he therein counsels him not to tremble, or to pray in unbelief, because such a prayer had been in vain: but he sets before him the greatness of his sin, that he might quicken him up with the greater fervency to awaken at the last, that he might prove a true convert indeed. This word if then, is not put here in a doubtful sense, but signifies that which we usually speak, it may be, when we dare hope or promise something to ourselves.  
Neither doth Hezechias speak thus, as if God understand not what the wicked say, or as if he were utterly ignorant of it, but because this principle was fixed in his heart; to wit, that the Lord is near unto all such as call upon him in truth: he now therefore arms himself with prayers, and is fully resolved to withstand all distrust. And for as much as he could not attain the goal without great strife, he saith, peradventure, or, it may be. Note also that he adds here two sorts of hearing, which in part resolves this question. True it, is that at the first there seems to be some repugnancy in these words; It may be he will hear the words which he hath heard: but it is a very apt kind of speech; for Hezekias is certainly persuaded that nothing is hidden from God. He only disputes in himself, whether God would examine this miscreant's blasphemies. For in regard that he often defers his punishments for a time, and seems to wink at men's impieties, it seemed that he now also took no knowledge of these blasphemies. Lastly, he takes it for granted, that all things are manifest & naked before God's eyes: only he asks in some perplexity, whether the Lord indeed will show himself displeased with Rabshekehs railing, by some outward sign or no; that is, not to let him escape any longer unpunished? To be short, he desires to see the execution thereof, which is then performed, when God sets those things in order again, which before were cut of frame and confused; and when he shows himself the judge. For than we prove by experience, that he hath indeed had respect unto the welfare of his people. Thus Hezekias asks; Lord, couldst thou not hear the blasphemies of Rabshekeh, to revenge the same? or, art thou not able to show that the glory of thy name is dear and precious unto thee?  
When he calls the Lord Isaiahs' God, his meaning is not as if he were peculiarly served by one man only; neither doth he hereby cut off himself from the number of the faithful: but because prayers flow from doctrines, this holy King speaks honourably of the Prophet's ministery, and testfies, that he is the true servant of God. Sometimes this relation extends itself further; for all the faithful do jointly call upon God, who holds them all in the number of his people. 
How God is said to be the God of Isaiah and Paul.  But he is called Isaiahs and Paul's God, in regard of their particular calling.  
Lift up prayers.] This is the second cause for which Hezekias sent his Ambassadors unto Isaiah; to wit, that he might also enjoy the benefit of his prayers with others. In which we see, it is not the Prophet's office only to comfort the afflicted, by setting the promises of life before them, but also to pray for their salvation. 
It is the Ministers duty not only to comfort his people out of the word, but also to lift up his prayer unto God for them in their distresses. What is meant by this phrase. To lift up prayer. Lam. 3.41.  Let not the Ministers and Preachers of the word think that they have discharged their duty then, when they have exhorted and taught those that depend upon them, unless they add prayers thereunto; for it is all our duties so to do. But Hezekias sent to the Prophet chief, that he might show the way unto others by his example.  
To lift up prayer, signifies nothing else but to pray; yet the phrase of speech is to be noted, for it shows how our affections ought to be ordered in prayer. The Scripture in every place wils us to lift up our hearts unto heaven, for otherwise we shall pray without any due reverence at all to God's Maieslie. Besides, our blockishness is so great, that as soon as we enter into prayer, there comes gross imaginations touching the majesty of God into our minds; so as if he should not call us away from them unto heaven, we would rather seek him under our feet, than there.  
To lift up prayer then, is so to pray, that our hearts be not glued to the earth, nor yet that we conceive aught of God, that agrees with carnal or fleshly conceits: but attributing that unto him which suits best with his divine nature; also that we aspire unto heaven with an ardensie of zeal, and with all our affections. It is in this sense that David saith; Oh, let my prayer come before thee as incense, and let the lifting up of my hands be as the evening sacrifice.  
Moreover, Hezekias desires Isaiah to pray for the remnant that were left. This circumstance might serve to bow the Lord: not that he is to be bowed, as men are: but thus he deals with us, and is contented to stoop down to our weakness. Be it that our case is so desperate then, as we are even at the pits brink, as they say; yet must we lay forth our miseries before God, that thereby we may gather some consolation; because himself protests, 
Psal. 9.9.18. & 10.17.18  that he hath respect unto the poor and needy. Yea, the nearer we are to destruction, with the greater affection ought we to crave his aid and assistance; as we see Hezekias here doth, when all things were become desperate.   

Vers. 5. So the servants of King Hezekiah came to Isaiah.  
6. And Isaiah said unto them; Thus say unto your Master, Thus saith the Lord; Be not afraid of the words that thou hast heard, wherewith the servants of the King of Ashur have blasphemed me.  
AS the Prophet hath told us before, that the only refuge the King had, was to ask counsel at God's mouth: so now he shows that it was not in vain, because he received such comfort and consolation from him as his heart desired.  

If in our distresses we power out our hearts before God, he will never disappoint us of our hope. Note.  By this example we are admonished, that if we seek relief from the Lord, by discharging all our cares into his bosom, we shall never be left succourless. And albeit such Prophets, as Isaiah was, are not always to be had in the world, yet will he not fail to meet those that wait for his help in due season, and with such means as shall be answerable to their necessities.  
Now Isaiah saith in the first place, that he answered them in the name of God: for he affirms that God is the author of this his message. The Prophets were always to have regard that they spoke nothing of their own heads: also, it was necessary that God should come between with his authority, in a matter of so great consequence. Thus than our Prophet shows, that God prevented (as it were) the prayers of this good King. The false Prophets brag much of God's name, yet falsely: but Isaiah being the very organ of the holy Ghost, doth justly come in his name that sent him: and in that he forbids him in the first place to fear, he therein would have Hezekias to hold fast his confidence, or at least to wait in hope and silence. 
As oft as we hear this voice, Fear not: ●hat peace which faith brings forth is commended unto us.   
As oft as we hear these words fear not, let us know that peace which faith begets in us, is here recommended unto us: for all they which in resting upon God, do wait for deliverance from him out of their trials, such obtain victory by their patience, over all sears; so as they enjoy sweet peace in the midst of the sharpest troubles. Moreover, that this good King might with the more cheerfulness expect a joyful and an happy issue, our Prophet plainly shows, that God takes himself as a party in this cause, which he now minds to take into his own hands: for he cannot endure that the wicked should abuse his name. And therefore they are to look in the end, that he will show himself a just judge in punishing them for the same.  
By the word servants, he amplifies the indignity of the fact: for had the King himself uttered these blasphemies, it had been a thing insupportable, that the Lord of glory should have been so proudly disdained and reproached by a mortal man; much less than should he endure to be railed upon in such wise by one of his vassals. And thus the condition of the person that railed, makes the offence more odious.   
Vers. 7. Behold I will send a blast upon him, and he shall hear a noise and return to his own land: and I will cause him to fall by the sword in his own land. 
SOme translate; I will put my Spirit within him: as if the Prophet spoke of some secret instinct of heart; but this is too constrained. The similitude is very apt, in that he shows God hath a whirlwind in his hand, which shall drive Sennacherib away before it into another place. The holy Scripture is often wont to use such a kind of speech, 
Psal. 1.4.  in comparing the wicked to straw and chaff; because God is able with the least blast of his mouth to scatter them whither soever he will; even then when they think themselves at the strongest. He compares the trouble then which fell upon the host of Sennacherib, to a whirlwind, which carried him violently out of judea. In the next place, he showeth that it will be as easy for God to chase this enemy away, as it is for a whirlwind to drive chaff or straw before it. The like is to be said of all tyrants, be they never so strong and mighty.  
We may perceive that the clause, 
The enemies of the church compared to chaff.  he shall hear, is added by way of exposition: & therefore I had rather resolve it into a particle of showing the cause, thus, For he shall hear a noise. For he speaks of this blast, which as soon as it was blown, it forthwith repulsed and constrained Sennacherib to return into his own Country, by reason of the news which he heard from Egypt and Ethiopia.  
When the Prophet adds, that this tyrant should fall by the sword, it is as much as if he had said; he vexeth others, and endeavours to enlarge his Monarchy; but God will raise him up enemies in the midst of his own Country, which shall bring him to nought. Many expound; the Country, or, the land of Israel: but it is too constrained, for it is spoken of the country of the Assyrian. And there is in this clause a close opposition: He which conquered the Kingdoms and Cities of other Princes, shall not be able to defend his own, but shall there be slain.   
Vers. 8. So Rabshekeh returned, and found the King of Ashur fight against Libnah: for he had heard that he was departed from Lachish. 
HE shows now how Rabshekeh returned to his King without striking any stroke, and returned not to the place where he left him: for his meaning is, that Sennacherib had raised up his siege before Lachish, and was gone down into Egypt to lay siege to Libna, which some think to be Pelusium: others say, it was a City of judeah. For it is very probable, that having heard news of the arriving of the enemy, he directed his army towards Egypt, to stop the passages before them. Now albeit the Lord abated the fury of this tyrant by new wars, that he might thereby give some rest to the jews, yet he would not overcome him by the hand of man, but only manifests and brings his untamed pride forth upon the stage, because he ceased not still to belch out his wont blasphemies, notwithstanding himself was in great danger, as we shall see afterward.   
Vers. 9 He heard also men say Tirhakah king of Ethiopia, Behold, he is come out to fight with thee: and when he heard it, he sent other messengers to Hezekiah, saying, 
BY that which follows we may conjecture what the cause was why the Assyrian so suddenly departed from judeah. For the Kings of Egypt, and Ethiopia had made a league one with another against Senacherib, because they saw he grew too mighty, 
Note.  and ceased not to invade Country after Country: for they thought if his violence were not resisted betimes, they might be sure to look for the like measure. These Kings meant not to defend judeah by working his woe, but respected their own safety, because the power of so mighty a man is for the most part worthily had in suspicion of other Princes and their people. It is wisely done of them therefore that in foreseeing dangers, they join their forces together to make resistance ere it be too late: for they had been easily overrun had they been separated one from the other. Thus you see why they join their forces into one, to wit, that they may withstand the violence and fury of this Tyrant.  
The Assyrian being entangled in so desperate a war, send new Ambassadors to Hezekias, thinking by threats to enforce him to yield: wherein we may see how Tyrants are carried away with pride, and an overweening of their own greatness, so as they think to make all the world to tremble & quake at their words, or at the only hearing of the sound of their names, or at the sight of their very shadow. This man being somewhat prevented by a new & difficult business, thinks notwithstanding to subdue judeah, whence he was forced to departed. It may be he was ashamed to be thus disappointed of his purpose, and thus abruptly to raise up his siege: but he thinks to obtain that in his absence which he could not accomplish in his own person. Howsoever, the Lord did wonderfully work in succouring his poor servants, who esteemed themselves as sheep appointed to the slaughter. Now that he might abate the rage of this Tyrant, he occupies his head, and fills his hands with such intricate businesses, as out of which he could not easily wind himself: as if one should hamper a furious beast, or should hold him fast by the snout, as the Prophet will show anon. I grant, their cruel and revengeful natures are not tamed thereby, but yet they are so restrained, that they can not do the hurt they would.  
We see the truth of this now amongst us. How many tyrants are there which thirst after the ruin of the Church? How many plots do they lay to bring it about? 
God will turn the counsels of all Achitophel's to foolishness. 2. Sam. 25.31. and 16.23.  How busy are they in corners, secretly taking counsel together? And with what power and policies are they endued? But when they think to have their purpose, it may be the Lord suddenly descries their designs, and raiseth up enemies against them. Sometimes he sets them together by the ears, and brings the cruelties which they thought to execute upon his children upon their own heads. Yet they continue as obstinate and as fierce as ever they were before, and cease not to imagine mischief still: as this Sennacherib; he is hindered of his purpose you see, yet he is not weary of molesting this good King, but domineers over him with majestical terms, as if he had been a poor slave: yea, he commands him as if he were his vassal. And not content with that, he proudly exalts himself even against the Lord of glory, and goes beyond the pride of his Captain Rabshekeh. For although Rabshekehs words and his are all one in sense, yet he offers outrage against the Lord with greater impudency, and with an open throat as it were.   
Vers. 10. Thus shall ye speak to Hezekiah King of judah, saying, Let not thy God deceive thee in whom thou trustest, saying, jerusalem shall not be given into the hand of the King of Ashur. 
WHat an horrible blasphemy is this? He accuseth God to be a liar and a deceiver, as if he played fast and lose with those that put their trust in him. For take away his truth from him, and what remains? That is the thing he most esteems. But he drew these words out from the mouth of this miscreant, who before seemed to reverence some god. It is not long you see then but he discovers himself to the full. Whereas he saith in the person of God, that jerusalem shall not be given. Some do thence conjecture, that the traitor Shebna had informed the king of Ashur of Isaiahs' prophesy, and the words do sound somewhat that way, but there is no need of any such conjectures, for the Assyrian knew well enough that Hezekiah trusted in God. The promises made to David, and so consequently unto him, were not unknown. This is my rest, here will I dwell for ever, for I have a delight therein: Psal. 132.14. Not that this tyrant studied the prophecies to profit by them; but they were manifestly known to all, yea, that the jews did wonderfully glory in them, and often boasted of God's help and protection against their enemies. This tyrant opposeth his blasphemies against the promises; Let not thy God deceive thee: and thus he flies in God's face as it were, as if he had been too weak to defend jerusalem; and as if himself was not only stronger than all men whatsoever, but also stronger than the Lord of hosts.  
He goes about to prove this by examples. He first had vanquished other nations which worshipped other gods. Secondly, he takes an argument from the power of his predecessors; They were stronger than the gods of the nations, but I am more mighty than they by many degrees: therefore the God of Israel shall not stand before me. 
Tyrant's grow proud by having good successes.  See how the wicked are wont to grow more and more in their overweening, by having good successes; so as they even forget that they are men. For they not only attribute a divine majesty unto themselves, but think they are a degree above that also. Which more is, when they have rejected all difference between good and evil, 
Tyrant's glory in their shame.  they take pleasure in doing mischief, they glory in the sins of their ancestors, and think themselves no small fools, in that they came of such thieves and robbers. For he that shall note the rising of these monarchs well, it often falls out that he which is grown the mightiest, may well be called the rich son of a great thief. 
A rich son of a great thief.   
This tyrant cares not whether it were by right or wrong, that his predecessors conquered so many Countries: for such never respect equity, when they mean to make themselves great: let them have the stronger side, and then it is no matter by what means they come by it, justly or unjustly, all is one so they have it; all is fish that comes to net, as they think. 
The saying of a Poet.  They put in practise the saying of a certain Poet; If a man will be wicked, let him get might, that he may be so. This vice hath not reigned in one age only, but we feel by experience, that it hath the full swinge now more than ever heretofore.   
Vers. 11. Behold thou hast heard what the Kings of Ashur have done to all lands in destroying them, and shalt thou be delivered? 
We must here note a double comparison; for he compares Hezekias to other Kings of judah (his predecessors) which were more mighty than he, and yet were overcome by the Kings of Assyria. But Sennacherib on the contrary, being more mighty than any of the rest, proudly advanceth himself: it follows then that Hezekias is not able to resist him. The other comparison is of the Kings of Assyria, and Sennacherib himself, with the idols of the Gentiles. 
Vers. 12.  If the idols than could not protect the people which honoured them; it thereupon follows, that the God of Israel is no more able than they, to save his people. But when we read here how sharply the faith of Hezekias was assailed by these wonderful temptations: let us furnish ourselves with the like artillery, and prepare ourselves to the fight. Yea, whilst time lasts, let us carefully store ourselves, that we may constantly and courageously resist when the like danger shall approach. If Satan object unto us the ruin of many nations, 
We must buckle our spiritual armour about us, to resist temptations before they come. We must distinguish between infidels and ourselves.  let us distinguish our condition from theirs: for albeit we are indeed subject to the same calamities, yet we have sure promises touching our salvation, which the others had not.   

Vers. 12. Have the gods of the nations delivered them which my fathers have destroyed: as Gozan, and Haran, and Rezeph, and the children of Eden which were at Telasser?  
13. Where is the King of Hamath, and the King of Arpad, and the King of the Cities of Sepharuaim, Henah, and juah?  
MEntion is made of Gozan, in 2. King. 17.6. And thence we may garher that it was a City of the Medes, although others affirm that it was situated in another Country: but it sufficeth that it stood eastward from judeah. Touching Charan, it is often mentioned in the Scriptures. Pliny 
Pliny.  saith it was a City of Arabia: but it is commonly placed in Mesopotamia. Which is confirmed by Abraham's voyage, who came thence with his father, when he departed out of Caldea: Gen. 11.31. Act. 7.4. The profane Historiographers call it Charras in the plural number, and say that Crassus and his sons were slain there.   
Vers. 14. So Hezekias took the letter of the hand of the messenger, and read it: and he went up into the house of the Lord, and Hezekias spread it before the Lord. 
THe Prophet now shows what refuge Hezekias fled unto in his great affliction; to wit, he went forthwith into the Temple to bewail his misery (which he could not remedy) before the Lord, and to discharge his cares and sorrows into God's bosom. For it was no confused or disordered complaint, but by prayers & tears he meant to bow the Lord to his request, that he might yield him secure. By this example we are taught, 
The only way to escape out of trouble.  that there is no easier way to wade out of our calamities when they press us, then by casting our burden upon the Lord: for all comforts beside, shall do us more hurt than good, if this be wanting.  
He spreads not the letters before the Lord, as if he had been ignorant of them; but God is well pleased we should deal thus with him: therein applying himself to our infirmities. For our prayers, tears, and complaints, discover not our necessities before his eyes, 
Mat. 6.8.  seeing he knows them all before we once begin to open our mouths; or to ask aught at his hands. But we now speak of that which is profitable for us; to wit, that God may show that he hath heard the blasphemies of our enemies; so as those who have uttered them, may not escape unpunished. This is the reason and end wherefore Hezekias spread the letters of this cursed tyrant before the Lord, namely, to put the greater edge upon his prayers, and to kindle and inflame his zeal more and more.   

Vers. 15. And Hezekiah prayed unto the Lord, saying;  
16. O Lord of hosts, God of Israel, which dwellest between the Cherubims: thou art very God alone over all the kingdoms of the earth; thou hast made the heaven and the earth.  
BEcause Sennacherib had been the instrument of Satan to shake the faith of Hezekias, he now opposeth his rampart against him; to wit, that God is the Lord of hosts, and therefore of infinite power. For there is no doubt but he rouseth up his spirits, in assuring himself to obtain that he asks, when he adorns the Lord with these excellent titles. Will we have our prayers to prevail with God? let us hold this principle; that God will be found of them that seek him: 
A principle ever to be held, namely, that God will always be found of them that seek him.  Heb. 11.6. But this good King had special need to lay hold of this sentence; to wit, that God's power always remains one and the same, albeit the wicked strive to lessen it by their railings & scoffs; and to take heart the more freely and boldly unto him, to set himself valiantly against the lets by which Satan endeavoured to hinder his course. Now herein we may behold the heroical magnanimity of this good King, who ceased not to resist this tyrant for the maintenance of God's power, but bare a loyal affection inwardly in his heart thereunto, and also made God a witness of his inward affection. Before he gins to frame any prayer then, he breaks through the fallacies whereby Satan went about to put him to the wall: so that he not only magnifies God's power, but maintains the sovereignty which he hath over the whole world.  
Now he meditates on these things, the better to confirm himself in the assurance which he had in God's providence, by which all things in heaven and in earth are ordered and disposed. And this foundation ought all the faithful first to lay, that so they lose not their labour in praying. The King's prayer had not been of such force and efficacy, if he had only said, Incline thine ear O Lord, and hear, etc. or such like words: as when he keeps this principle first in his heart; that God hath care over all the works of his hands. For he persuades himself that God will take this cause into his own hands, and will not suffer the tyrant thus proudly to advance himself; but will rather speedily put him down, sith the government of the whole world belongs unto him. Also, seeing Sennacherib attributed that unto himself, which of right appertained unto God; that he could not escape unpunished.  
Where he subiecteth all the kingdoms of the earth under God's hand and power, he applies it unto his own particular use. In the mean while, such a title never agrees to any but to God only; because he rules over all Kingdoms. Notwithstanding he denies not but Kings, Princes, and Magistrates have their just titles; yet so, as themselves be subject unto God, & maintain his right & dominion: for it belongs only to God to be King of Kings, & Lord of Lords, as S. Paul saith. 
1. Tim. 6.15.  Not that he therefore abolisheth the names of Kings and Lords, with their dominions, but shows that all depends upon God only, how great or mighty soever they be; that they should not think themselves hail fellow well met with him, but that they ought rather to acknowledge him to be their Lord and King. King's then hold their authority, as you see; if so be they will keep the mid way between God and men, and will not presume to climb higher.  
Moreover, Hezechias gathers this title from the very creation; for it is not possible that the Creator of heaven and earth should ever forsake the works of his own hands; nay, do we not see on the contrary, that he governs mankind by his providence, which is the chiefest part of the world? It were too absurd a thing then to limit the creation within so narrow bounds, that it should only serve as a witness of a certain power of God, that lasted but a while, and stretched itself to a few things: no, it ought to be extended to a continual working in all things. By this it appears, that those tyrants which will take liberty to rule as they list, do therein bereave God of his honour; and therefore when things fall out otherwise then well unto them, they may justly impute it to their own pride and presumption.  
Hezekias also allegeth other epithets, for the confirmation of his faith. And first, in that he calls him the Lord of hosts, he again extols his power: but when he adds, the God of Israel, he notes out a more near and particular presence: for it was no small sign of God's love, to have taken the safety of this people into his own custody. Hereunto appertains his sitting between the Cherubims: as if he should say; Thou hast placed thy throne here, and hast promised protection to such as call upon thee before the Ark of the covenant: now resting myself upon this promise, I come to thee as to the only guardian of my safety. 
Exod. 25.18.  But Hezekias doubtless had respect to the form of the Ark, which was shadowed with Cherubims. Some expound these Cherubims, Angels, as if it were said, God reigns in heaven, and sits among the Angels. But this exposition suits not. For it is said, that he sits between the Cherubims, because of the Ark which was thus composed. Now we know it was a true and certain sign of God's presence, albeit his power was not shut up within the same: but Hezekias in mentioning thereof meant to affirm, that God was there present, because he had vouchsafed to gather his people unto him, by stretching his wings (as you would say) over them. For as much then as there is a great distance of place between God and us, Hezekias lays hold upon this notable pledge of adoption, and yet kept he his mind free from being tainted with any carnal conceits touching God's Majesty, whereinto the superstitious plunge themselves, who strive by all means to draw him down from heaven: but the King contenting himself with faith in the promises which he had received, concludes, that he needed not to seek far for God's favourable presence.  
Let us observe this phrase of speech well therefore, which teacheth us to mount by little and little unto heaven by the light of the promises which do shine clearly before us: yet so, that in seeking succour, we imagine not that God should be absent from us, seeing he hath chosen his dwelling place in the mids of us. For in regard that his Majesty much surmounts heaven and earth, it is not lawful for us to bond him within the narrow scantling of our understanding: yet we may comprehend him according to the small measure thereof, because he hath revealed himself unto us by his word: not that we must needs pull him down from his heavenly throne therefore, but that our minds which are of themselves weak and dull, might by degrees approach nearer and nearer unto him: for we have good reason to press with boldness towards his highness, in regard he calls us unto him by his word and Sacraments.  
And if we conceive of these things aright, the spiritual knowledge of God shall always bear sway amongst us, so as we shall not need to tie the Lord any more to stones nor stocks. 
If the spiritual knowledge of God bears sway in our hearts, we shall not need to tie his presence to stocks or stones.  No, we shall imagine nothing of him that is earthly or carnal: for the nearer we shall draw towards him, the more will we endeavour ourselves to use all lawful means which he sets before us, that our spirits may not rest upon earthly things: for he applies himself to our shallowness only, to the end that his Sacraments might serve us as ladders to climb up unto him by: but this superstition hath perverted and turned it to a clean contrary use.   
Vers. 17. Incline thine ear, O Lord, and hear: open thine eyes, O Lord, and see, & hear all the words of Sennacherib, who hath sent to blaspheme the living God. 
HEnce we gather in how great perplexity Hezekias was: for the vehemency of his prayer discovers unto us a wonderful measure of grief, so as a man may see that he endured great combats which he overcame not without much ado. For albeit the affection and zeal of his prayer shows the strength and power of his faith; yet he therein represents unto us as in a glass his passions that boiled within him. As soon then as we are to endure any such assaults, let us learn from the example of this good King to oppose against the passions wherewith we are tossed, that which may best serve for the confirming of our faith, that by the tempest itself we may be brought to a safe and quiet haven. Let not the sense of our weakness any whit astonish us then; no, not when fear and dread shall press us above measure as it were. For the Lord will have us wrestle valiantly even till we sweat and tremble, 
God will have us wrestle till we tremble and sweat.  because we must not think to go to heaven in a featherbed, or at ease, as we use to speak, but after many combats God hath promised an happy issue to them that fight as they ought to do, which in the end he will undoubtedly bestow upon us.  
But why doth Hezekiah desire God to hear? Thinks he that he sleeps, or understands not? No such matter. But we are wont to speak thus in some desperate cases, either when we think God absent, or when he seems to make light account of our afflictions. We see he was so perplexed then that God (as he thought) had forgotten him; that is to say, according to the sense of the flesh: for had he not beheld him present by the eyes of faith, he had utterly quailed. It is as much then as if Hezekias had desired the Lord even effectually and openly to show some work for his salvation, which he had long hoped for before in the secret of his heart.  
But why doth he pray that God would open his eyes, and see? It is as much as if he had said, Lord, let it appear that thou hast care of these matters. Now he sufficiently shows where his pain held him most, namely, he longed to see some vengeance showed upon these blasphemers which offered such outrage against God's Majesty: for albeit this good King took great thought for the preservation of his kingdom and people, yet had he respect unto God's glory above all other commodities whatsoever. 
Hezekias' respected Gods glory above all things whatsoever.  And truly the advancement thereof should touch us nearer, and move us more than any thing else, especially when we know that his glory and our salvation are things that can not be separated.  
Thus Hezekias having brought forth this Tyrant upon the stage as a blasphemous and hateful enemy of God, because jerusalem gloried in this title, The God of jacob, and in his protection, he thereupon concludes, that God can by no means cast off the City which he hath taken into his own custody, unless therewithal he should renounce his own name also. Seeing the Lord then of his infinite bounty is pleased to join his glory with our salvation, let us hold fast these promises, and let us fortify ourselves with them, namely, that although the wicked go on in a vain hope, thinking to scape scotfree whilst they blaspheme God, and cast up that poison out of their hearts which lurked before in them, yet there is not a syllable thereof which he understands not, and he will in his due time bring them to an account for the same.   

Vers. 18. Truth it is, O Lord, that the Kings of Asshur have destroyed all lands, and their country.  
19 And have cast their gods in the fire: for they were no Gods, but the work of man's hands, even wood or stone: therefore they destroyed them.  
HEzekias gins here to put a difference between the true God and the false, which we also had need diligently to do: for the wicked that are not enlightened have many confused thoughts of some divinity, which by and by vanisheth away, so as either they think there is no God at all, or if there be, yet they regard him not. But God would not have us lightly touched with some idle or vading conceit of him, 
What knowledge of God is required to be in Christians.  but that we should acknowledge him to be the true God, who by the brightness of his power scatters abroad all the darkness of ignorance. It is not enough than you see to acknowledge a divinity of I can not tell what, as profane ones do, but God ought to be so known and received, that he be discerned from all Idols; and the truth separated from lies. And questionless, when he hath once cleared our judgements; all opinion of false religions which possessed our minds before, will immediately fall to the ground.  
And so much the rather are we to hold fast this doctrine, by how much the more many please themselves in fond speculations, thinking it sufficient for them if they acknowledge a God at random. Whether they ought to worship the god of the Turks or jews they know not: and thus they hover in the air, and touch neither heaven nor earth, as they say. There is not a worse plague to be found, than such an imagination, for thereby the true God and Idols are mingled together, whose Majesty is then tumbled down from his throne, unless he be held as supreme head, and all false gods with their worship laid at his feet. The beginning of true piety therefore consists in a wise distinguishing of this only God, from all the troop of idol gods.  
But Hezekias useth two reasons by which he shows they were no Gods. First, because they were made of corruptible matter: Secondly, they were the work of men's hands. Now what is more absurd then to see a man so much past shame as to be the forger of a God; not only because himself is not eternal, and God is: but because he can not consist by his own power, not so much as one minute of an hour. For example, 
All the world not able to form a silly flea.  let all the world do their utmost to put all the wit & force thereof into one man if it could be, yet is he not able to make a poor flea: what pride is it then for a man at his pleasure to put his hands to the work, and to forge as many gods to himself as he list? for seeing all that is in us is merely earthly and transitory, we can expect but treen gods to come from the work of our own hands. Add further, that it is the greatest folly in the world to imagine under pretext of art, 
No folly like this, to imagine that a piece of wood should become a God as soon as the workman by art hath given some form or shape unto it.  to fasten a kind of divinity to a corruptible and an insensible block; as if a piece of wood or stone began then to be god, as soon as it hath some portraiture given unto it. Thus we may easily overthrow all the superstitions which men have invented: for steadfastness and constancy must be sought further off then in men's shallow brains: nay, I say more, all that which they have invented in that shop, is condemned as lies, and things of nought.   
Vers. 20. Now therefore, O Lord our God, save thou us out of his hand, that all the kingdoms of the earth may know that thou only art the Lord. 
NOw this good King in the conclusion of his prayer overcomes all fear, against which he had fought a long time; for there is no doubt but the helps wherewith he hath hitherunto furnished himself, did much encourage him with boldness to add this short clause. Now albeit God delivers us not always from outward troubles, yet in regard he had promised to preserve and keep the City, Hezekias was bold to believe that this tyrant which plotted his overthrow, should little avail by any of his devices. And whereas he again urgeth the Lord with this motive, That his glory shall be wonderfully advanced, by the deliverance of this City: thence we gather, that we ought to wish nothing more than to see the same flourish every manner of way: for it is the principal end of our salvation, from which we must not turn one jot, if we think to find him merciful unto us. In the second place we gather hence, that such are unworthy of God's help, who contenting themselves only with their own salvation, either forget, or set light by the end for which they are saved. For God by this unthankfulness is not only dishonoured, but they therein offer him great outrage in separating those things which at any hand ought to be joined together. Doth not the glory of his name shine in our salvation? And is it not the chiefest comfort and consolation we have, that it doth so, as we have said already? Yes doubtless.  
Moreover, Hezekiah not only desires that the God of Israel may be only exalted of men, but would have him exalted so far forth, that all Idols also might be abolished: for many Idolaters at that time would have been content that the true God had been worshipped amongst the rest of their dunghill gods; but because he can away with none to fit check mate with him, all the gods which men have forged must be brought to nought, that he only may obtain the sovereign Monarchy.   

Vers. 21. Then Isaiah the son of Amos sent unto Hezekiah, saying, Thus saith the Lord God of Israel; Because thou hast prayed unto me concerning Sennacherib King of Ashur,  
22. This is the word that the Lord hath spoken against him; The virgin, the daughter of Zion hath despised thee, and laughed thee to scorn: the daughter of jerusalem hath shaken her head at thee.  
NOw behold the fruit of prayer: for things being brought to an after deal, God suddenly reacheth Hezekias his hand, by the ministery of our Prophet Isaiah. 
God will have our faith still exercised.  Not that he so reached or stretched it forth, that the enemy was forthwith put to flight; but in promising deliverance by Isaiahs' mouth, he still exerciseth the faith of his servant. Now as the Prophet for his part, could not of himself have given this consolation; so had it been but a ridiculous thing to have promised it, unless Hezekias had also believed that this message was sent him from God. He therefore contented himself with this bare promise, waiting in silence till God should manifest his power. Now by this we are taught, that it is our duty at all times to ask counsel of the Lord, if we mean to feel his comforts in our afflictions and distresses: for if we set light by the message which he sends us by the ministery of his faithful servants, we are then utterly unworthy to receive any consolation from him. But albeit we be never so well instructed, and filled as it were with the knowledge of this doctrine, yet it stands us in hand to know it every day better and better, still drawing thence new testimonies to confirm our faith withal, to the end we may have remedies at hand when new assaults shall befall us, and may not at any time be destitute of comfort in the midst of our greatest calamities: for he that is best furnished and fortified this way, can never be too well provided. We have in Hezekias here a singular example of faith and constancy; and yet the Lord contents not himself to have comforted him once, and by one prophecy only; as in verse 6, 7. but he now confirms his faith many ways; that we who are far short of that constancy which was in him, might learn to know what need we have of many helps for the sustaining and upholding of our faith continually.  
Because thou hast prayed unto me.] The holy history expresseth no more but this verb, I have heard thee: the word because therefore is a relative in that place: but here it is an expositive, or a particle of giving a reason, as in many other places. For it is forced and constrained to supply the verb To hear; as many expositors do: and the sentence runs well being read as it is; when God therein shows that he will overthrow all the practices of Sennacherib, and repress his violence and fury, because Hezekias hath prayed. As if he should say; I give thee such an answer as fits thy request. And doubtless whosoever he be that directs his prayer unto God, 
Ask, and it sh●l be given you: Mat 7.7 See Ezech. 36.37.  he shall in the end feel how much the Lord is inclined to answer: indeed he often holds his peace, and offers us no consolation by his word, but it is because we have been mute in our afflictions.  
The sum of the prophecy comes to this; that Hezekias, as feeble and destitute as he was of all succour, yet needed not for all that to fear in beholding this tyrant so to advance himself: for God would be the moderator in this case, who protests that he will take the quarrel into his own hand: as if he should say; Sennacherib indeed hath offered outrage against thee and thy people, but the weight of it falls upon my Majesty. And thus he shows that he will be revenged of the heathen that knew not his name; and withal admonisheth the faithful not to sorrow as men without hope, if the world for a time do tread them under foot, for he hath store of succours ready in heaven to sustain their infirmities. But it hath much greater force, in that he speaks to the whole Church, then if he had spoken to Hezekias particularly: for this circumstance augments the indignity of the fact, because Sennacherib scorned the mean estate of this poor people, as if God's help had been a matter of nothing. The Prophet than taxeth the blindness of this Tyrant, who having no respect unto God, thus proudly insulteth over his poor and desolate Church.  
It is an usual thing in the Scriptures, to call Cities daughters: sometimes goodly Cities also are called virgins, as we have noted before in another place. But here Isaiah meant to note out jerusalems' weakness, who was as a poor virgin, succourless and comfortless, which this vile ruffian, and cursed cutthroat vexed and reviled: whereas God on the other side, as the father to whom this injury was offered, shows that he is acquainted well enough with the plots of this miscreant, as also in what estate the whole land of judea was.   
Vers. 23. Whom hast thou railed on and blasphemed? And against whom hast thou exalted thy voice, and lifted up thine eyes on high? even against the holy one of Israel. 
IN the verse before going, he described the matter as if it had been seen and heard of all: now he raiseth their thoughts higher, showing that the Tyrant hath not only bend himself against jerusalem, but against her God also. 
This sentence ought to be called to mind when the Church is afflicted.  Let this place come to our remembrance as oft as we are exposed to the scoffs and taunts of the wicked: for albeit we are forlorn, and there be no eye to pity us, nor any to plead our cause, in regard of the enemy's rage which is more and more inflamed against us, yet our God is at hand, who will cover us in such wise, as we shall have strength and defence sufficient: for all they that persecute us, do not only war with us, but with him which is the living God. These things were not written for one age alone; but rather as this promise is perpetual, I will be thy buckler, 
Gen. 15.1.  and thine exceeding great reward: A friend to thy friends, and an an enemy to thy enemies: 
God perfects his power in weakness.  Gen. 17.7. so, even then when we have least means and strength to resist, let us be so much the more resolved, that the hand of our God is the nearer to deliver us. Since God hath been pleased then in the person of Abraham to strike a covenant with us, upon condition that himself will always take our quarrel into his own hands: let us assure ourselves, that he will faithfully perform his promise, and will manifest it, that the wrong which is done unto us, redounds to his own person. In a word, he is so made one with us in his Christ, that he will have ours made his, and that which is his, made common to us.  
To be short, he is so conjoined with us, that he means to make a community of all that is his and ours together. And therefore he took the outrages and wrongs which Sennacherib did to the Church, as done to his own person: to show, that wicked men greatly abuse themselves, when they are puffed up with an overweening of their own greatness, as if therefore forsooth they should escape unpunished, when they have trod the poor Church under their feet. For we know they basely esteem of God his providence, and especially when they see the faithful lie panting under the burden of the Cross and afflictions, they think them unworthy the succour of God: who for that cause awakes himself as it were, and declares by unanswerable arguments, that he is no less wronged when his little flock is thus halled to and fro, then if open violence were offered to his own Majesty. Let it be granted then that our enemies think our God cares not for us, when outward means fail us, and that they then spoil with greater liberty, as if we were given into their hands for a pray; yet God on the contrary affirms, that our salvation is dear and precious still unto him.  
But our Prophet with many words sets forth the pride and insolency of this tyrant, as of a man altogether insupportable; to wit, in his speeches, looks, and gestures which he used with head, hands, feet, and all the parts of his body: for as such proud tyrants have a vain conceit of their own greatness, so they advance themselves, and behold others with a scornful eye; as if they were some petty gods, newly fallen from the clouds. For a conclusion, Isaiah adds, that albeit the affairs of this people went but meanly forward, yet God notwithstanding, who holds them under his protection, remains in heaven, and is as almighty as ever he was: wherein he taxeth the madness of Sennacherib, who esteemed the people according to the outward appearance, never considering that they were dedicated and consecrated unto God. That we then may rest safely and securely under his power and protection, and that he may spread his arms over us for our succour in the time of need; we must for our parts be sure that we be his Israel; which we shall be, if resting upon his word and promises, we quietly sit us down under the shadow of his wings.   
Vers. 24. By thy servants hast thou railed on the Lord, and said; By the multitude of my chariots, I am come up to the top of the mountains, to the sides of Lebanon, and will cut down the high Cedars thereof, & the fir trees thereof: and I will go up to the heights of his top, and to the forest of his fruitful places. 
SEe how the indignity and spightfulness of this outrage is further amplified; for the injury that is offered by a servant, is not so easily put up, as when it is done by the master; because the baseness of the person makes the wrong evermore intolerable. And therefore the proud ones of the world, when they will threaten in the most despiteful sort, they will brag that their wills shall be executed by their servants and horsekeepers: that they may make it known, how basely they esteem of those whom they purpose to mischief. By this circumstance than the Prophet meant to show how execrable this blasphemy was, when Sennacherib was not content to vomit it out of his own mouth; but had set on his servant Rabshekeh, to make him rend the sacred name of God in pieces.  
As touching that which is recited afterward in the person of Sennacherib, some take it generally for the former victories which he had won, and by this means had subdued many nations, as we have said before: but I had rather take it more particularly, in referring it to this last siege. For when he saw the whole land in a manner under his obeisance, and the mountains which environed all the Country, possessed by his soldiers, he brags as if he had gotten all, and threatens that he will enjoy the castles, mount Libanon with his Cedars, fir-trees, and other commodities: as if he should say; Nothing shall let me to be master of all the forts of judah, and to deal with the Country as I think good. See how Tyrants glory that the good successes of their wars are in their own hands, although often constrained to acknowledge the fight to be dangerous.   
Vers. 25. I have digged and drunk the waters, and with the plant of my feet have I dried all the rivers 
* Or, of the siege.  closed in. 
THis Tyrant proceeds here, glorying still in his forces, and threatens to bring so mighty an army, that the multitudes of his soldiers shall be able to drink the fountains and rivers of jewrie dry. By the rivers of the siege, some understand the river Shilo, and the Cisterns which the besieged jews could not lose but they must forthwith perish for thirst. Yet in the first member he seems to affirm, that he fears no want of water, though the whole country were destitute of it, because he hath men enough to dig pits. In the second place he saith, he is furnished with means sufficient to dry up all the waters of the City, thinking thus to terrify the jews. His meaning in a word is, that jerusalem will not be able to endure the siege, nor be able to stand out long against him, but must forthwith be constrained to yield. Now when the wicked make their vaunts on this manner, God sits in heaven, whence at the last he will denounce his just sentence against them. 
The prophet's drift in this narration.  For the Prophet's discourse tends to inform us of God's just and wonderful judgement against this Tyrant.   
Vers. 26. Hast thou not heard how I have of old time made it, and have form it long ago? And should I now bring it, that it should be destroyed and laid on ruinous heaps as Cities defenced? 
THe expositors for the most part expound this verse as if the Lord should say, That this Tyrant neither hath done nor shall do any thing but that he hath foretold by the mouth of his Prophet, and thus affirms, that himself is the author of these things. But I expound it otherwise; to wit, that jerusalem shall be delivered by God's assistance, because he is the protector of it: and that his speech might have the more weight, he names not the City, but useth the pronoun demonstrait, as if all other Cities were nothing in God's account in comparison of this.  
Others refer these words, I have made it, to the deliverance which depended upon the secret counsel of God: but whosoever shall diligently weigh the scope of the Prophet's words, will confess that it is here spoken of jerusalem. God complained, as we have seen, that he was so despitefully blasphemed; and yet in reciting the words of Senacherib he only mentioned Libanon, and the quarters adjoining: now to show that under the name of Libanus, war was proclaimed against himself, he affirms (as in many other places) that jerusalem was founded with his hand, and built at his command: whence it follows, that Senacherib could not overthrow it, unless he first plucked God down from his throne.  
This doctrine is often met withal in the Scriptures, and wonderful comfort is contained in it, upon which the faithful may at all times boldly lean in all their trials and afflictions, be they never so hard and difficult to be borne; to wit, that they shall ever be preserved under God's protection, because he hath elected them. 
God's argument in this place.  For thus stands the argument, I have made and form the Church: the salvation of it shall stand for ever, 
Phil. 1.6.  because I will not leave the work that I have begun unfinished, but will bring it unto perfection. In a word, the Lord testifies that he will go on with his work, and will preserve it, because it concerns his own honour, and our salvation.  
Moreover, he is called the former of his Church in another sense then that in which he is said to be the Creator of heaven and earth: for we are his peculiar workmanship, saith S. Paul, being reform by his Spirit: 
Ephes. 1.10.  of which point we have spoken heretofore in other places. This work therefore of all others is the most excellent, yea, above the creation of the whole world. Be it far from any man therefore to affirm that he was incorporated into the Church by his own power or industry: for it is not without cause that we are called his workmanship, Ephe. 2.10.  
But it may be demanded why the Lord saith he form jerusalem long ago, Quest. for there were many Cities more ancient than it. I answer, Ans. that this ought not to be referred to the outward form or building, but to the eternal decree of God, according to which he had chosen this City for his dwelling place. For albeit it was then only said when the Ark was made, This is my rest, here will I dwell, Psal. 132.14. And by Moses, I will come unto thee into the place wherein I shall put the remembrance of my name, and I will bless thee, Exod. 20.24: yet had God long before ordained it. For we were chosen before the foundations of the world were laid, as S. Paul teacheth, Ephes. 1.4. And S. james saith, That we were begotten by the word of truth, that we might be the first fruits of his creatures, jam. 1.18. He will then conserve us above all his creatures, and will never suffer us to perish. Now as Christ is called the first borne of every creature, Colos. 1.13. so the Church also, which is his body; obteines in this world the pre-eminence of dignity and honour.  
I leave the Rabbins to their rave, 
Rave of the Rabbins.  when they say, that God created the Messiah and jerusalem with a throne of glory before he form heaven or earth. But we must hold this principle, that he will be the faithful guardian of his Church, seeing he hath vouchsafed to prefer it before all the world beside.  
As touching that which follows in the end of the verse, And should I now bring it to this point? Some draw it to a sense altogether wrested. I deny not but the Prophet's words are in the preterperfectence; Now I have brought it, and put it: but because the change of the tense is very familiar and usual in the Hebrew tongue, it is certain that the Prophet having affirmed that God is in such wise the former of his Church, that it is the chiefest of all his works, he now thence concludes, that it can not be ruinated as other common things are. It must be read by an Interrogation then, Shall I bring it now, or, should I suffer it to be brought? As if he should say, Should I suffer it to be razed as other Cities which are quite overthrown and laid on heaps? For he compares jerusalem with other Cities which were destroyed and subdued by the Assyrian, that so they might know that this Tyrant should not so easily obtain that which he desired, because the difference is great between it and other Cities which have been razed to the foundation. It must not be compared then with other Cities how well fortified soever they be, because they with the earthly matter of which they consist, shall easily fall: but albeit the Church be but weak and feeble in outward show, yet hath she such a stable and firm foundation laid in God's secret election, that it can never be overturned by any tempests whatsoever.  

The glory of the Roman Empire gone.  We see strange changes have befallen the world: Commonwealths have been turned topsy-turvy, Empires abolished, mighty nations subdued, and their renown and glory extinguished. What is now become of the glory of the Roman Empire? What is become of the Nobles of this people, who were the Lords of all the earth? If any relics thereof remain (which is very small) is it not brought under the miserable slavery of that cursed monster, 
That Antichrist of Rome, an exec able monster.  I mean Antichrist, who exerciseth his tyranny over all the earth? Where is now the liberty which Rome once enjoyed? Where is that goodly form of a Commonwealth, which was once to be seen there? Rome may now well be called the shop of all mischief and impiety, 
Rome may now be called the shop of all imip●ty.  and a cage of every unclean bird? But in the midst of all these horrible confusions, the Lord shows that he will preserve jerusalem; that is to say, his Church: and albeit among these changes, she be tossed up and down, and diversly afflicted, yet she shall stand fast notwithstanding. At least, the shake and persecutions which she suffers, shall not hinder her so, that by many resurrections (as it were) she should not still be renewed and multiplied from age to age. Now although the members of the Church are not always of one rank in this world, yet it is one and the same body knit by joints and bands to one head jesus Christ. Thus then, The Lord will keep and defend the City, and will cause the children of his servants to continue, that their seed may be established for ever: Psal. 102.28.   
Vers. 27. 
* Or, For the.  Whose inhabitants 
* Ebr. are short in hand.  have small power, and are afraid and confounded: They are like the grass of the field and green herb, or, grass on the house tops, or corn blasted before it be grown. 
THe Prophet now better expresseth that which he touched in brief before, to wit, that the estate of the Church is not to be judged according to that which she is in this world: for though the strongest Cities be taken, that the most valiant do fail in heart, and fall into their enemy's hands; yet the Church shall remain and flourish, because she rests not upon her own strength, neither hath she her foundation from earth, but from heaven. For there is a close opposition here between strong Cities which the inhabitants cannot keep, because they are frighted and troubled; and the Church of God, which being upheld by his only grace, sustains all assaults, and is never vanquished: for she refers all things to God only, who gives her beginning and being, continueth her strength, endues her with constancy and all sorts of benefits: in a word, with all the parts of her salvation. Hence we are taught, that all the fortresses in the world are nothing, unless God be the watchman. All the forces of men are but as shivering reeds, unless they be sustained by his power: castles, ramparts, and weapons, be they never so many and invincible, without him, shall serve their turns nothing at all.  
This is yet better expressed by the similitudes which are added. For it was necessary that the faithful should be well informed touching the love and singular affection which the Lord bore towards them, lest they should be offended at the prosperity of the profane and wicked. Albeit human forces than be never so glorious in outward appearance, and make all the goodly shows that can be devised; yet the Prophet affirms that it is but like the grass and flowers of the field, 
The first Simile.  which are green and flourish for a time, and suddenly are gone. He abaseth them more by the other similitude which he adds touching the grass upon the house tops, 
The second Simile.  whose stalks are high and easy to be seen of all: but if they grow upon any high place, then are they nearest their withering, being never fit for any use: as the Psalmist saith; for the reaper fills not his hand, nor the gleaner his lap; and therefore the passers by say not so much as God speed you: Psal. 129.6, 7. So albeit the enemies of the Church be like the tall Cedars, whose tops touch the heavens as it were, and flourish by enjoying the world at will, yet shall they in a moment whither and come to nothing. As the corn then which grows on the ground, serves to much better use than the unfruitful grass which grows on the house top, so the Lord shows that the base and abject condition of his servants, is much more excellent than theirs, who by reason of their power, exalt themselves so far, as to justle against the Lord of heaven and earth.  
Some think that that which is added touching the corn blasted, should be the fourth similitude: but as I think the Prophet would have it serve as an exposition of the former similitude: as if he should say; This grass shall whither away afore it is come to a stalk or to any ripeness. As the Psalmist also saith, It withereth before it be plucked up.   
Vers. 28. But I know thy dwelling, and thy going out, and thy coming in; and thy fury against me. 
HE returneth and toucheth the insupportable pride of this Tyrant, who attributed I wots not what to himself, as if he had been inferior to none: yea, he durst blaspheme and rail upon the living God, as if he had been nothing in comparison of him. But God takes down his pride and arrogancy: as if he should say, yet do I know all thy haunts well enough; yea, thy sitting down, and rising up. The wicked exalt themselves, thinking they should be subject to none, no not to the providence of God itself: but he shows, that they have no more power but that which is given them from above.  
Sitting and going forth is taken here for consultations, imaginations, and enterprises of the profane and wicked, who invent sundry plots how they may overwhelm and destroy the people of God: but on which side soever they turn themselves, and what way soever they take to bring their purposes to pass, yet they shall not perform a jot more than God hath willed. For they are restrained by his providence, which drives them to and fro, and often turns their wicked plots to a good end, though they meant the clean contrary. But God (whose proper office it is to direct men's paths, Pro. 20.24.) conducts them which way it pleaseth him.  
He saith also, I know thy fury: thereby minding to show, that whilst the wicked play the bedlams on earth, God sits still in heaven laughing their madness to scorn. And because Sennacherib behaved himself malepertly, and thought to go scotfree, the Prophet adds these words expressly, to the end the faithful should not imagine this to be new, or unknown to the Lord, or as if he esteemed them not.   
Vers. 29. Because thou ragest against me, and thy tumult is come up into mine ears, therefore will I put mine 
* Or, ring.  hook in thy nostrils, and my bridle in thy lips, and will bring thee back again the same way thou camest. 
THe more the wicked are carried away with rage, furiously exalting themselves against God, the more severely doth he at the last oppose himself against their pride. He lets them take their swinge for a time, and suffers them to enjoy the world at will, but after long forbearance he tames them, and restrains them, lest they should think they had all under their command. Sennacherib is a singular example hereof, for the more audacious he is to foam out his rage and fury against God, the more heavy did he feel his wrath to fall upon him whom he thus braved: which all the pack of persecutors ought to expect as well as he.  
Now he doth aptly and pleasantly scorn the fond overweening of this Tyrant, as if he should say, I see well enough how the world goes, I shall gain nothing by handling thee gently, because thy wrath is become desperate: seeing than thou canst not be tamed, I will hamper thee like a wild beast. 
Verse 28.  And thus God shows more plainly, that he is not only acquainted with the plots and imaginations of this miscreant, but so moderates and holds back his tyranny, that in spite of his teeth he leads them whither soever he lists: as if a wild beast have a ring put thorough his snout, a man may lead him whither he will. Some translate the word Kaki, an hook, but I had rather expound it a ring: because an hook is fit to catch fish withal then wild beasts, Sennacherib then was constrained to turn from whence he came, and hastened away without doing any thing; although his purpose was to have possessed Egypt and judah wholly: neither would he have been disappointed of his purpose willingly if God had not drawn him away by his secret work.   
Vers. 30. And this shall be a sign unto thee, O Hezekiah, Thou shalt eat this year such as groweth of itself: and the second year such things as grow without sowing: and in the third year sow ye, and reap, and plant vineyards, and eat the fruit thereof. 
NOw he directs his speech unto Hezekias and to all the people: for he spoke not before to Sennacherib as if he had heard him, but it was to the end he might the better quicken up the people to be of good courage, seeing the Lord did thus despise this Tyrant. If he had only said, Hezekias, be of good comfort, albeit Sennacherib insults over thee, yet I will repress his pride when I see it fit; these words (I say) had not been of such efficacy, as when together with the same he turns his speech towards the Tyrant himself, in thundering from heaven upon him: for by this means he emboldens the faithful to set light by all his threats. Therefore having first spoken to the Tyrant, now he turns himself very fitly unto Hezekias and to the people, promising them deliverance: and that not only out of the paws of this cruel bear, but also that Hezekias should enjoy his kingdom still in peace and prosperity, and that the rest of the people should likewise have all things necessary for an happy and quiet life. And thus he amplifies the benefit of their deliverance, the rather to show that he will not only succour his people in one kind only, but many ways: for in deed his deliverances are not only limited to once or twice, but he would have us feel his benefits in large and in abundant measure, that the fruit thereof might last for a long time.  
But it seems the Prophet fits not his sign to the present purpose, Object. seeing that which he promiseth came not to pass till after they were delivered: for if God meant hereby to comfort these poor besieged ones, it was now the fittest time (one would have thought) to have showed his power, and not to have deferred it till the siege had been raised. Ans. 
Two sorts of signs.  I answer, there are two sorts of signs, one goes before, and leads us by the hand as it were to the thing promised, the other comes after and confirms it, that it may stick fast in our memories, never to be razed out. As for example, when the Lord brought Israel out of Egypt, he gave many signs afore hand unto Moses, but afterward he ordained one which should follow the deliverance: to wit, You shall sacrifice unto me three days, Exod. 3.12. Why so? To the end they should not forget so great a benefit, but might yield him thanks, after they had had experience of so exceeding a favour.  
Such a sign is that which Isaiah here describes: & questionless, it serves also for a good confirmation of our faith, to have such an everlasting testimony as it were still before our eyes, which may cause us to consider how many mercy's the Lord hath showed us. Now though the enemy was driven back, yet there was great likelihood of famine to ensue, which usually follows wars: for it is not possible but great dearth must ensue where the fields have been wasted and spoiled. But against this necessity which was likely to befall, the Lord promiseth continuance of food, and propounds this as an evident sign of their deliverance, the better to persuade the people that he was the author thereof, or at the least, to fix the memory of it the faster in their minds. This was a thing incredible, and seemed far to surmount all their capacities: but it was needful that the faith of Hezekias and the people's also should be thus awakened, that having intelligence of so rare a deliverance, they might be the better prepared to hope, and that the issue also might show how it came not to pass by chance or fortune; unto which, for the most part, these so many admirable works of God are attributed.  
The Prophet's meaning than is, After the Lord shall have frayed the enemy away, he will hold him so short, that he shall never be able to renew his army again: and thus thou shalt live quietly in thy kingdom, which shall bring thee forth fruit in such abundance, that thou shalt want nothing. Now in regard that part of their store was spent, and the rest wasted, as it comes to pass ordinarily in such public calamities, and that it was not permitted them to till the earth, being now either besieged, or else fled; he promiseth them corn without sowing, unto the third year.   
Vers. 31. And the remnant that is escaped of th● house of judah, shall again take root downward, and bear fruit upward. 
THis appertains to the former sentence: for his meaning is, that the Lord will deliver jerusalem in such wise, that he will care for it also for the time to come, and will keep it unto the end. Truly all the benefits the Lord bestows upon us, are so many signs and testimonies of his perpetual good will towards us; to the end we might assuredly know, that he will never leave nor forsake us. But in this sentence we are chief to observe that which we have also touched before; to wit, that the Lord defended jerusalem, because he had pitched his Sanctuary there, out of which also the Messiah was to come. The word Peliaih, properly signifies Deliverance; but it is here used as a noun collective, which signifies those that are delivered, or, are escaped: as in other places the word captivity, is taken for the captives. Now it is not without cause that he promiseth increase to this little remnant: for albeit the siege was raised, yet the people being much diminished, they had small cause to rejoice: & it was a thing very unlikely to expect a full restoration of such an handful of people.  
That he might a little revive their sorrowful hearts then, he shows that the Country shall be filled with inhabitans, no less then if a fair and goodly plump of trees should fill the granges which were empty before. But it was not only the waste of the land of judah, which wounded the hearts of the faithful thus with sorrow, but the great diminution of the ten Tribes their brethren, which had also been carried away captives. Now albeit they were thus scattered, yet Isaiah promiseth that God would set them again into their first estate, so as they should multiply into an infinite number: 
God often suffers his people to be brought to low ebbs, that his glory might the better appear in their deliverance.  for the Lord often suffers his to be diminished & brought to nothing, that his glory may the better appear afterwards in their deliverance. And we at this day are to expect the like favour from God, which he hath heretofore showed to his people, that when we see the Church at the last cast, giving up the ghost as it were; yet then we may assure ourselves notwithstanding, that God hath means enough ready at hand to multiply this small remnant again. For such a restoration must not be measured according to the scantell of our reason.  
But he saith, the Church shall be brought to so low an ebb, that every one will esteem it quite forlorn, even as if it were plucked up by the roots: and truly the kingdom of Israel was a most sorrowful specta●le of this plucking up. Yet the Prophet in the name of God promiseth such an increase, that the tree which was stubbed up by the roots, shall again take deeprooting downwards. Albeit the church then have not that goodly outward hue & beauty which the kingdoms of this world have, 
The Church of God must live by faith, and not by fight.  yet will the Lord give it such an inward and secret power, that by means thereof she shall flourish and grow; contrary to all hope and reason of flesh and blood. Let us not be out of heart then though the Church seem to want roots: neither let us not think she hath none, because they appear not to our sight; for the Lord hath promised she shall take root downward.  
Now he adds the fruit also; because the Church flourisheth not only as the grass on the house top, which is the estate of the wicked, as we observed in the 27. verse; but she shall bring forth plentiful increase: and thus the Lord will finish in her the good work he hath begun.   
Vers. 32. For out of jerusalem shall go a remnant, and they that escape out of mount Zion: the zeal of the Lord of hosts shall do this. 
BEfore, he promised the deliverance of the Church under the similitude of roots and fruits: now he sets it forth in plain terms, without any figure. In these words therefore he alludes to that siege of Sennacherib, which enclosed this small remnant of people up in jerusalem, as in a prison; by means whereof they were brought to great extremity. Now saith he, they shall come forth: that is to say, all passages shall be laid open, so as you shall walk to and fro again at liberty without any annoyance. For going forth, is here opposed to the straits into which the poor jews were brought, in regard of the fear of their enemies. Albeit, this word not only signifies liberty to go and come, but the multiplying of the people which were few in number. When the land of judeah then was overspread again with great troops, and that out of these small remnants there came forth men and women like flocks of sheep, 
jer. 30 16.17.18.19.20. & 31.10.11.12.13. Zach. 8.2.3.4.5.6.7.8.  which were dispersed into all the quarters of the world, it could never have been brought to pass, unless the Lord of this little handful, had created, I will not say one, but many people's.  
He not only opposeth the zeal of the Lord against the counsels of men, that he might magnify the excellency of this work; but also admonisheth us that it sufficeth of itself for all reasons wherefore the Lord shows so wonderful and admirable signs and tokens of his power. The matter in outward appearance was incredible, as we have said: for there were many impediments on every side, and helps none at all. Thus God manifests then, that the love he bears to his Church is such, that it shall be no hard matter with him to work extraordinarily for the maintenance of it. He used the like phrase of speech in Chap. 9.7.   
Vers. 33. Therefore thus saith the Lord concerning the King of Ashur; He shall not enter into this City, nor shoot an arrow there, nor come before it with shield, nor cast a mount against it. 
NOw he comes to the deliverance whereof he spoke before: for first, God promised to drive away Sennacherib, vers. 29. secondly, he promiseth to furnish the people with necessary food, albeit the Country was peeled and wasted: vers. 30. Lastly, that he will cause this small remnant to increase into an infinite multitude: vers. 31.32. Now having spoken of the two last points, he returns again to the first; because without it, the other twain had been little to purpose; to wit, unless the people had been delivered out of the hands of this Tyrant. God therefore promiseth that himself will stand as a brazen wall, to keep him from entering in upon them: yea, he wovid so prevent him, that he should not so much as come near to assail them at all. For he saith, the enemies shall not shoot an arrow there. I think the word Sollah, should be taken here for a crossbow, or other instrument of war, with which they shot darts; rather then for a mount, for mounts cannot be cast.   
Vers. 34. By the same way he came shall he return, and not come into this City, saith the Lord. 
We have said before, that to return by the same was, signifies, 
I● s'en est retourné come il est venu.  To go his way without performing any thing; as we use to say in our common proverb; He went as wise as he came, when one returns without doing that which he came for, and is prevented in all his enterprises. To confirm this, he adds that the Lord hath said it. For no sooner hath he (which cannot lie) spoken, but we ought forthwith to receive and embrace his word; and that no less then if all impediments being taken away, we saw the effect by and by to take place.   
Vers. 35. For I will defend this City to save it, for mine own sake, and for my servant David's sake. 
THis is the confirmation of the former sentence, why Sennacherib shall not come into jerusalem; to wit, because the Lord is her protector. The Prophet here then commands Hezekiah and all the people to turn their eyes towards God, in regard the sight of this Tyrant was so terrible unto them, that they could do nothing but tremble. As when we at this day should consider the power of our enemies, it would make us quake for fear; in so much that there should rest scarcely one dram of hope in us: but we must notwithstanding look directly up unto God, and lay hold upon his promises, and to fence ourselves with them, as with a shield. It is to him, to him alone, I say, that we must turn our eyes, seeing he hath power enough in himself for us to repress the power of mortal man. For this promise must not be restrained to Hezechias his time only, 
This promise must not be restrained to Hezekias his time only, but to ours also.  but it extends itself to all ages. And yet the Prophet's words have a more ample sense: for he affirms, that God himself is the protector and keeper of the City, because he had taken it into his custody. Thence therefore he concludes, that it must needs be out of danger, because his defence is all-sufficient.  
When he saith he will do it for his own sake, he thereby brings Hezekias and all the people to the consideration of the free covenant. The jews had been often rebuked, and that very sharply; yet did they not cease even of set purpose to provoke the wrath of God against them: in which regard, they not only deserved to be left to themselves in the time of need, but that he should inflict upon them evident signs of his fearful wrath and indignation. That despair might be prevented then, he teacheth them that God will be their defence: not that he finds the cause thereof in them, 
Ezek 31.32.  but because he respects his own name. Why so? First, that his word might stand fast, which was, that he would never cast off the posterity of Abraham, which he had adopted, nor abolish his worship, nor put out the remembrance of his name, though the Sanctuary should be destroyed: secondly, lest he should expose his name to the blasphemies & scorns of the heathen. There is therefore a secret rebuke included here, which this people deserved to be galled withal, and that justly: for Hezekias no doubt had more ado to quiet and still the jews from their murmurings, then to chase away the enemy: for they took on no less, then if all had been lost. We must not think then that God had respect to the deserts of the people, or to any other particular cause, but solely to his own glory. For we must supply a close antithesis here, which is expressed by Ezechiel: I do not this for your sakes O house of Israel, but for mine holy names sake, Ezech. 36.22.  

What refuge we are to flee to, in the conscience of our unworthiness.  Now seeing the same reason holds still in respect of us, let us boldly oppose this buckler against all our sins: Lord, although we are worthy by thy just judgements of a thousand deaths, yet be thou pleased to accept of thine own free mercy and goodness to keep thy promise with us. I grant, that hypocrites gain nothing by this, that God is said to be the perpetual protector of his Church: but unto this rock must all the faithful learn to flee for refuge, though they come empty handed of any thing of their own to appease his wrath withal: for he will never suffer his Church to perish, because he hath built and established it with a purpose to keep it: but the cause that moves him to do it is nothing else but his own free and infinite loves sake.  
Furthermore it is diligently to be noted when he adds, for David my servants sake: for albeit it had been sufficient for God to have sought the cause of our salvation only in his free and undeserved love which he bears to his people: yet it is not without cause that he placeth a most certain pledge of it in David, in whose hand he had renewed the covenant, promising to be his father. Neither doth the Prophet propound him here as a private person, but as that holy King, whose throne was established by God, 
2. Sam. 7.14.  that under his government the Church might enjoy peace and safety. In a word, he was the mediator as it were between God and man, in which respect he was superior to the very Angels: for he represented the person of jesus Christ.  

Ezech. 21.26.27.  Now albeit soon after his Throne was thrown down, and the Diadem torn in pieces, yet was not this confirmation vain, that God would still for a time keep the City, because he would in no sort break his promise made to David in his truth, 
Psal. 132.11.  touching the perpetuity of his kingdom. For we know that his successors lost not the principality by the exile of the people till Christ came; 
jere. 30.9. Ezech. 37.24.  who for this cause in Hosea 3.5. is called David. By this we see how ridiculous the Papists are, 
Papists ridiculous in urging the merits of Saints as a cause why God should pardon us.  when they affirm we are pardoned by the merits of Saints: for there is great difference between the Saints and David, in regard of the promise which was made unto him. He might as well have named Abraham, or any other renowned Patriarch in the Church: but because he now speaks of the Church, and of the eternity of Christ's kingdom, he specially names him, whom above all others had expressly received this promise, Behold, this is my rest, here will I dwell: for I have a delight therein, Psal. 132.14. Seeing the Prophet than respects the promise, 
The Prophet respects the promise, not David's person.  and not the person, the Papists then are worthily branded with the name of absurd Doctors, in thinking that the intercession of Saints (a dream of their own devising) can be any whit confirmed by this place. Nay, that which they pretend here, directly crosseth their error: for David which is here placed between, bears the image of the only Mediator, who abolisheth all newfound intercessions. Read 1. Tim. 2.5. 1. john 2.1.2.   
Vers. 36. Then the Angel of the Lord went out, and smote in the Camp of Asshur an hundredth fourscore and five thousand: so when they arose early in the morning, Behold, they were all dead corpses. 
NOw the Prophet shows what befell the Assyrian, that we might not think the Lords words to be but wind: he testifies then that his prophesy took effect in deed; that so they might be the better persuaded he was sent of God, and had spoken nothing of his own head. But this so admirable a work must not be restrained to this one prophesy alone, but to the whole scope of his doctrine, which by this miracle was authorised, himself known to be the servant of God, and his calling ratified and confirmed. For doubtless he annexeth this notable and rare example of God's justice as a thing then very fresh in mind, to testify to the end of the world that it was God which spoke by his mouth.  
But now where the Angel made this slaughter, it appears not. The common opinion is, that it happened whilst jerusalem was besieged; but it might well happen also in the way, that is to say, when Sennacherib came to lay siege against jerusalem. But I leave it as a thing in suspense, because it is of no great moment: albeit we may easily judge by the scope of the text, that this Tyrant came not so near that he could throw any of his darts against the City.  
Moreover, we are to reject an invention of Satan, who hath endeavoured by help of profane histories to darken so manifest and admirable a judgement of God, which affirm, that part of Sennacheribs host died of the plague in the wars of Egypt, by reason whereof he was enforced to return home into his own country. But who will say that there died so many men of the pestilence in one night? This father of lies (according to his ancient custom) honours the Egyptians with this miracle, which God purposely wrought in favour of his Church. The fact itself makes it more than manifest, that jerusalem was miraculously delivered, as from the gates of death, specially if we way the message which Isaiah brought, as we have seen before: by which he apparently testified that God wrought this work rather for the jews then for the Egyptians.  
And lest any man should imagine this miracle came to pass by natural causes, it is expressly added, that all this multitude was slain by the stroke of an Angel. Now it is no unwonted thing for God thus to use the ministery of Angels, in procuring the safety of the faithful, for whose sakes he hath created all the armies of heaven. It also serves greatly for the confirmation of our faith, when we see there are so many thousands of them which wait for our salvation. The Lord himself is strong enough, and his truth it is which only keeps us: Rom. 8.38. For the Angels are but his hands as it were, in regard whereof, they are called powers and principalities: 
Eph. 1.21.  but he provides exceedingly for our weakness, by giving such celestial ministers to be our guardians and protectors. And yet the whole glory must be ascribed to God alone, we are to acknowledge the Angels but his instruments; for otherwise we should easily slip into the error of the Papists, who ascribing more than is meet to them, do rob God of his power, to cloth them with it. With which error also, the learnedst men of our time have been bewitched, as we know.  
Now we cannot affirm certainly whether this were done by the hand of one, or many Angels; neither is it much material: for the Lord is able easily to effect one and the same thing, by one or a thousand of them. For he useth not their ministery, as if he stood in need of their help, but rather to support our infirmity, as we have said before: yet it is most probable, and answers best to the Prophet's words, that one Angel alone had commission to do this service. Even as in the ancient deliverance, one Angel passed thorough the land of Egypt in a night, to slay their first borne: Exod. 12.29. Sometimes God also executes his judgements by wicked angels: but he chose one of his voluntary servants here, to deliver his Church, as by his hand.  
An hundred, fourscore, and five thousand.] We are not to marvel that this was so great an army, as some ignorants do, who esteem it but a fable, when they hear tell of such an huge multitude of soldiers; because a less number serves the turn now a days. But histories do plainly testify, that the eastern people managed things clean contrary to us; and it is to be seen among them yet at this day. It was no marvel they brought so many forth to battle, because they were much more enabled to endure cold and heat than we, they had more able bodies to labour, they were more sparing in diet; neither were they given to delicious and dainty fare, with which vice our soldiers are corrupted.  
As touching the manner of this discomfiture, here is nothing set down for certain. The Rabbins 
Rabbins too bold in coining fables.  without any testimony or likely conjecture, affirm, that they were smitten with thunder and lightning. For as they are bold to coin fables, so are they not afraid to avouch any thing that comes in their heads, even as if they had found the same recorded in some anthentique history. But the words show, that this was no such apparent slaughter: for the Prophet saith, that they lay all dead upon the earth: if they had been smitten with lightning, every one would have perceived it, neither would the Prophet have concealed it. The conjecture of the Rabbins than you see, is confuted out of the very text: but I had rather lane off in the mid way. It sufficeth that we know thus much; the Lord was minded to deliver jerusalem out of the hand of the Assyrian; and he smote the host with sudden death, altogether without man's help.   
Vers. 37. So Sennacherib King of Ashur departed, and went away, and returned, and dwelled at Nineveh. 
NOw Isaiah shows, with what dishonour this Tyrant retired; who before, in his conceit, had devoured all judeah, and durst challenge the Lord himself. In that he expresseth his recoiling back, with so many words to one purpose, it is to cast disgrace upon his cowardly flight: for it is no superfluous repetition when he saith, he departed, he went his way, and he returned. 
Il partit, il s'en alla, il retourna.  The name of King is also added to his further shame. As if he should say; See this King, this great King, Chap. 36.4. whom Rabshekeh extolled so highly, because of his power. He came not into judeah to return with infamy; but God for his mercy and truths sake drove him out thence, even as chaff before the wind.  
Where it is said, he returned to dwell in Nineveh, it shows us further, that he not only left his courage, but his forces also quailed; for he would not willingly have stayed at home, if despair had not been as a chain to keep him in: he contented himself with his kingdom then, whereof Nineveh was the mother City. Afterwards when the Chaldeans had subdued the Assyrians, the Monarchy was transported unto Babylon; to wit, ten years after the death of Sennacherib, in which time Esar-haddone, (of whom mention is here made) reigned. For Parricides being winked at, and supported by many, the foreign enemies might easily conquer and subdue a nation full of factions: and therefore Merodach having made use of this occasion, invaded the Assyrians, and brought them under his command.   
Vers. 38. And as he was in the Temple worshipping Nisrock his God, Adramelech and Sharezer his sons slew him with the sword: and Esar-haddon his son reigned in his stead. 
THe Rabbins 
Rabbins bold in coining fables.  give themselves the like liberty here to coin devices; for they feign that Sennacherib asked his idol, why he could not vanquish the jews: and it answered, because Abraham meant to have sacrificed his son to God. And then this Tyrant following this example, determined to offer howsoever he could not by and by dispatch himself out of these encumbrances, 
Rom. 8.26.  yet the holy Ghost did suggest into this confused and perplexed spirit of his, such groans, as could not be expressed. And in truth it had been an uncouth and absurd message, if so be God had not comforted him inwardly by the secret work of his Spirit, who was now a good as stricken down to hell with the outward sound of the Prophet's words. Now for as much as he would never have repent, being seized on by despair, mortification went foremost; next, followed that secret work of the Spirit, which consecrated this poor dead body a living sacrifice acceptable unto God.   
Vers. 3. And said, I beseech thee, Lord, remember now how I have walked before thee in truth, and with a perfect heart, and have done that which is good in thy sight: and Hezekiah wept sore. 
IT seems here that he meant to reason the case with God, and to rip up his former life unto him, as one being wrongfully afflicted: but he meant nothing less. He rather furnisheth himself with arguments to buckle against the sharp and dangerous temptations which might follow. For when the Lord dealt thus roughly with him, he might think himself forlorn, forsaken, and rejected, as it God had disliked of all that he had done before: for which cause he fortifies & cheers up himself, by protesting that all his actions proceeded from the uprightness of his heart. In a word, he concludes that his endeavours were not displeasing unto God, though he were presently taken away: and thus he makes way for good hope and prayer.  
He opposeth not his merits then to the righteousness of God, 
Hezekias opposeth not his merits against God's righteousness, but arms himself against a sh●rp temptation.  neither complains he as if he were punished unjustly; but arms his self against a sharp temptation, to the end God's dealing might not seem too severe in his eyes, in regard that he had so well reform and taken away corruptions, which had then the full swinge in his kingdom, but chief in the Church.  

God admits his children sometime to glory in their well doing.  I deny not but the Lord sometimes admits his children to rejoice in the things which they have well done: not as vaunting of their deserts in his sight, but to acknowledge his benefits, and to be so touched with the remembrance thereof, that they may the better fit themselves thereby to bear all their adversities patiently. Sometimes also the importunity of their enemies constrains them to glory with an holy boasting, that they may commend their cause to God, as to him that is the judge and defender of it: and so David boldly opposeth his innocency against the slanders of his adversaries, and that even before the judgement seat of God: Psal. 7.9. and 17.3. 
It is an old practice of Satan, under colour of humility, to drive us into despair.  But Hezekiah meant here to prevent Satan's sophistry, whereof the faithful have sufficient experience, whilst under pretence of humility, he overwhelmes them in despair. We must be very wary therefore, that our hearts be not swallowed up of it.  
Besides, from his words we gather the true rule of a well ordered life; 

The rule of a well ordered life.  
The first rule.  
Nothing provokes God more than feigned holiness. joh. 4.   to wit, when the integrity of the heart holds the first place: for there is nothing that displeaseth God so much, as when we go about to cozen either him, or men by our dissimulation: for as a glistering show of works is wont to dazzle our eyes; so nothing provokes his wrath more than feigned holiness, in regard his name is thereby most profaned. We know he is a spirit: is it not good reason then that he should be worshipped spiritually, especially seeing he protesteth that a double heart is an abomination unto him? Hezekiah therefore had good cause as you see, to begin at the uprightness of his heart.  
The word Chalem, which is translated perfect, is nothing else but that integrity and soundness of heart which is opposed to hypocrisy; which also appears by the word truth, according as Saint Paul saith, 
1. Tim. 1.5.  that the end of the law, is love out of a pure heart, a good conscience, and faith unfeigned. Moreover, Hezekias sets down the fruits which issue from a pure heart, as from the root; not only to animate himself, but others also, especially concerning those things which might give them any occasion of stumbling. He staggered not then, but meant to remove the impediments which peradventure might discourage many.  
Again, 
The second rule.  let us note how our life must be ordered, if we desire that God should approve of us; to wit, that we do nothing without his commandment: 
And have done that which was good in thy sight.  for as he rejects and condemns all outward shows, whereby hypocrites would be thought jolly fellows; so esteems he nothing at all of any newfound services, wherein the superstitious sort travail in vain, thinking they merit much at his hands, whilst they cast his word behind their backs. But Hezekias, 
Hezekias not only ran, but he ran well.  who knew that obedience was better than sacrifices, 1. Sam. 15.22. saith not only that he ran, (which some often do, though clean out of the way) but also that he squared his whole life to the commandments of God, which only is the competent judge thereof. Now from this place we may gather, how much this holy parsonage was kindled with the affection of prayer: for albeit he sees nothing about him but signs of God's wrath, yet he ceaseth not to have recourse unto him still, 
God must be sought unto by prayer, when he seems most angry.  and exerciseth his faith, by pouring out his prayers & tears in his presence; which all faithful hearts ought carefully and diligently to practise, and that even in their deepest distresses.   
Vers. 4. Then came the word of the Lord to Isaiah, saying; 
ISaiah went his way, and left his sting behind him, as they say; leaving him as a dead man, whom in the name of the Lord he had adjudged to die. In the mean while we may gather from his song, how restless his thoughts were, or rather, with how great terror he was surprised. It is not easy to define of the intermission between the Prophet's departure, and his return: yet it is out of question, that the promise both touching his recovery, and life, was not made till he had felt himself forlorn; yea, after he had a long time been tossed up and down with furious storms and tempests. For his faith was tried to the utmost when God thus hid his face from him, and suffered him to lie plunged in the darkness of death: yet we have told you already, that the faith of this King was not so quenched, but that some sparks thereof appeared, though he were left destitute of all outward comforts. For by the secret instinct of the holy Ghost, he breathed out unutterable groans from this bottomless gulf, which ascended up into the ears of the most high. From whence we gather, that the faithful are so heard in the day of their distress, that the favour of God manifests not itself unto them at the first cry, but he defers of purpose to let them feel it, till he sees they be thoroughly humbled.  
Now if it were needful that so excellent a king and servant of God should be in a manner thus overwhelmed with sorrows, that he might be the better fitted and provoked to desire God's favour, and to sigh and groan unto him, being at the last cast, and almost swallowed up of the lower hells: let us not wonder if sometimes he leaves us perplexed with fear and anguish, and defers that comfort long which we desire. 
First objection.  Object. But some may think it strange that God forthwith called back his sentence, as if he repent himself of that which was gone out of his lips: for there is nothing less agreeable to his nature then to be changeable. Ans. I answer, Hezekias was not adjudged to death in the decree and counsel of God: but his meaning herein was to try and examine the faith of his servant. Wherefore in this denunciation there must be a condition supplied; 
A condition must be supplied in the denunciation.  for otherwise Hezekias could never have bowed the Lord, nor disannulled his irrevocable decree neither by his prayers nor tears. But the Lord threatened him as he did Abimeleck king of Gerar for taking Sarah, Abraham's wife, Gen. 20.3. And as jonas did the Ninevits, jonas 1.2. & 3.4. But it will be further objected, Object. 
Second objection.  that it is contrary to God's nature to speak one thing & think another: for thus his words shall lose their authority, because men will esteem of his promises and threatenings as things of little weight. Ans. But we must judge of the form of these words, as of the sense of those which I have already expounded. GOD gave sentence of death upon Hezekias, because he would not that he should die: neither had it been needful nor profitable to have sent him this message, had not the remedy been near at hand. Besides, as it was the meaning of God to humble his servant with fear and astonishment, that by a voluntary condemning of himself he might by prayers and tears escape this chastisement: so also it was no less his purpose to bring him low by this sharp and biting speech, Thou shalt die, to the end he might require life, and to have it restored as to him that was now shut up as it were in his sepulchre. The Prophet supplied an enfolded condition therefore, which Hezekias easily espied, although he perceived it not at the first. We can not conclude then that God used any dissimulation here, seeing he fits his speech to the capacity and reach of the person to whom he speaks: for it is no unwonted thing with him to kill before he quicken. He only then holds part of his speech in suspense, 
He only held part of his speech in suspense.  that by the outward appearance of death, Hezekias might by little and little be framed to newness of life.   
Vers. 5. Go, and say unto Hezekiah, Thus saith the Lord God of David thy father, I have heard thy prayer, and seen thy tears: behold, I will add unto thy days fifteen years. 
IN his first embassage, 
Why God propounds his name to Hezekias in a divers form.  vers. 1. he meant only to terrify Hezekias, and therefore contents himself with a bare propounding of the name of God, 
* As in vers. 1.  before whose judgement seat he summoned this poor guilty person: but now when he brings message of consolation, he adds a particular title, 
* The God of David thy father.  to show from what fountain this favour proceeded: as if he should say; God is now moved to show mercy, so as he will not deal extremely with thee, because he respects the Covenant which he hath made with David.  
We know there is nothing more hard then to cheer up the hearts of such as have deeply tasted of God's wrath, 
Nothing more difficult, then to comfort the hearts of such as have tasted deeply of God's displeasure.  with good hope of mercy; and to cause them indeed to feel that God is now become favourable and gracious unto them. This confirmation therefore was necessary, to the end this good king, being forlorn in himself, might perceive that life was to be restored him, whereof he was in a manner utterly deprived, because the promise touching the perpetuity of the kingdom of judah could no way be broken.  
Thus he being in a manner half dead by reason of this message, Thou shalt die, the Prophet to encourage him puts him in mind of that promise which was then familiarly known of all. I have sworn once by mine holiness, that I will not fail David; His seed shall endure for ever; and his Throne shall be as the Sun before me, Psal. 89.35.36. Upon this board or plank, Hezekias casts himself to save his life from shipwreck in these boisterous storms: for he speaks not of David here as of a private man, but as of an eternal King, which had the promise, whereupon Hezekias might stay himself. I say eternal, not in himself, but in the blessed seed. Now because this eternity was to be manifested at the length in jesus Christ, of whom Hezekias and the rest of the kings of judah were figures, he had good cause to hope well, in regard himself was the son and successor of David.  
As often therefore as our sins do shut up the way against us from approaching unto God, that we might have part in his favour; let this preface be present before us. For howsoever by our own default he be estranged from us, yet he is the father of Christ our head, in whom our salvation lies always hidden for us. To be short, God who a little before spoke as a judge, speaks now as a loving father, by looking upon the mediator jesus Christ, who ever appeaseth his anger.  
Having left him way for hope, he now tells him that his prayers were heard of God: which doubtless should be as a goad in our sides, to prick us forward to the duty of fervent prayer. For albeit God of himself be careful enough of our salvation, and hath evermore prevented us by his loving kindness, and that not only whilst we slept, but even before we were borne: notwithstanding when he signifies unto us that all the benefits he bestows upon us, are as the fruits of our prayers, our slothfulness is utterly inexcusable, if being so liberally invited to come unto God, we scorn to open our mouths to call upon his name. Yet we must not think that our prayers do therefore merit, because God accepts so favourably of them; but in giving that freely, which of favour he hath promised, he adds this declaration of his liberality, to the end he may the better exercise our faith. For it is no small privilege to have access into his presence at all times, & frankly to power out our hearts before him, and familiarly to cast all our cares and anguishs into his bosom. Had not Hezekias prayed at all, yet the Lord no doubt would have taken order by some other means, that the government of the kingdom should still have continued in the stock of David: but that which he was bound to do in respect of his truth, is attributed unto Hezekias' prayers, to the end he might acknowledge how great the fruit was he received from his faith, which he exercised in his prayers.  
The Prophet mentions his tears, as a sign of his repentance, and also of his zeal and affection: not that they obtain grace, or that they can appease God of themselves: but to show that by means hereof, prayers which proceed from affection, are distinguished from those which proceed from the lips only. 
Prayers which proceed from affection, distinguished from those that proceed from the lips only. Object.   
In the last place he adds, that God prolonged the days of Hezekias fifteen) eeres, which at the first might seem absurd; because we are created upon condition, not to pass one jot or tittle of that time which God hath set down: as job saith; Thou hast set him his bounds, Ans. which he cannot pass: job. 14.5. But the solution is easy, that this length of time must be referred to Hezekias his cogitation: for he was excluded from hope of a longer life, so as he was to account the years following, as the lease thereof renewed again: no less then if he had been taken out of his tomb, to live upon the earth the second time.   
Vers. 6. And I will deliver thee out of the hand of the King of Ashur, and this City: for I will defend this City. 
THose who think that Hezekias was sick during the siege, ground their argument upon this verse; because otherwise they think this promise should be superfluous: but their reason wants weight. For the Assyrian might well gather his forces together again, and prepare a fresh army, both to invade judeah, and to besiege jerusalem. Yea, that discomfiture which he had before, might so kindle his rage and fury, as to give a new onset. The jews then, you see, might justly tremble when any should signify some news to them touching the enemies approaching. This promise therefore is not superfluous, for with the hope of life, Isaiah secures him from fear of the Assyrian, whom Hezekias might always have had in some jealousy, if by this means the same had not been prevented. In which, we see how God still amplifies and adds new mercies to the former, which he had showed him: as in the Chapter before going, God promised him abundance of the fruit of the earth, with deliverance from the siege.   

Vers. 7. And this sign shalt thou have of the Lord, that the Lord will do this thing that he hath spoken:  
8. Behold, I will bring again the shadow of the degrees, (whereby it is gone down in the dial of Ahaz by the Sun) ten degrees backward: so the Sun returned by ten degrees, by the which it was gone down.  
THe holy history orderly recites, 
2. Kin. 20.8.  how Hezekias asked a sign of the Lord, which was granted unto him: our Prophet will only touch it in the end of the Chapter: but it is no new thing with the Hebrews thus to set those things last, which should be first, etc. Moreover, the Lord offers some signs voluntarily unasked. Again, he grants them to others that require them. Now in regard that the general use of signs 
The general use of signs.  is to sustain our infirmity, God for the most part stays not till they be asked, but from the beginning hath always ordained such as himself knew would be the most profitable to his Church. If the faithful then at any time have desired that their faith might be confirmed by signs, 
Signs asked gedeon's fleece.  we must not by and by follow them therein; because it was a thing very rare: as to Gedeon, who being taken from the flail to govern the people, 
Signs given unasked. To Adam the tree of life. To Noah the rainbow. To the Israelites the cloud and pillar of fire. The brazen Serpent. The Passeover, etc.  he gave two signs which he asked, to the end he might be the better confirmed in his calling: judg. 6.17, 36. As touching other signs, he was wont ordinarily to give them to help man's weakness: as to Adam, the tree of life, Gen. 2.9. to Noah, the rainbow in the clouds: Gen. 9.13. afterwards, the cloud, the pillar of fire, and the brazen Serpent in the wilderness: Exod. 13.21. Numb. 21.8. The like is to be said of the Passeover, Exod. 12.3. and of all other sacraments which have been ordained both under the Law and under the Gospel, without being asked of God at all.  
Object. But it seems Hezekias offers injury to God, in that he believes him not upon his bare word, when he asks a sign.  
Ans. I answer, he is not therefore to be condemned of infidelity, because his faith was weak: for where is the man to be found that ever had a faith so perfect that was not mingled with unbelief, or which was not faulty? Whereas he seeks some stay to uphold his wavering, he is not to be blamed for it: for having embraced the promise offered him by the Prophet, he shows himself to have faith in God, in seeking remedy against his distrust. Were there no infirmity in men, what need should we have of signs? It is no wonder then if Hezekias asks one, seeing the Lord is pleased to offer the same voluntarily unto others. Yet we are to note, that the faithful have not asked signs of their own heads, but were led so to do by the special instinct of the holy Ghost, 
The faithful have not asked signs of God rashly, but were moved to do it by the special instinct of the holy Ghost.  which may also be affirmed touching miracles: for if Helias asked rain and drought, it is not lawful for others to do the like, 1. King. 17.1. We are therefore to consider what the Lord permits us to do, lest whilst having neglected his word, we presume to indent with him according to the unbridled desires of our own flesh.  
The sign that is here given to Hezekias, is the bringing back of the shadow in the dial with the Sun ten degrees, whereby it was ascended, that is to say, gone forward upon the Horizon. This sign hath affinity with the thing itself, 
The signs that God gives, have affinity with the things signified.  as all other signs also have: for it is as if he should have said, Even as it is in my power to alter the hours of the day, and to cause the Sun to come back again, so am I able to prolong thy life. In that the Sun went not back so many degrees as there were years added to his life, it could not well be done, because there were but twelve degrees in the Quadrangle: for the days were divided into twelve hours longer or shorter, according to the diversity of the seasons. We need not busy our heads much then as touching the number, it is enough that the proportion and similitude of the sign and of the thing itself suits so well together.  
The jews 
Fables of the jews.  do here invent fables according to their usual manner, affirming, that the day in which Achaz died was shorter by ten hours, so as the chastisement inflicted upon him for his iniquities, were turned to the good of Hezekias, in regard the shortness of one day was the cause of the length of another. But what ground have they for this here? Truly not so much as any show at all: for here is nothing said touching the death of Achaz, nor of any change which then happened, but of the dial only which he erected.   
Vers. 9 The writing of Hezekias' king of judah when he had been sick, and was recovered of his sickness. 
ALthough the holy history mentions not this writing, yet is it worthy our observation, and to be kept in continual memory: for therein we see that Hezekiah would not by his silence either lightly pass over, or by forgetfulness blot out the remembrance of so excellent a benefit which he had received of God. 
What the faithful aught to do when God works their deliverance by unwonted means.  All the faithful by his example are taught what to do when God for their sakes manifests his power miraculously, or by extraordinary means: it ought not to suffice them that those of their own times should be made acquainted withal, but as much as in them is they are so to provide that the posterities to come may be informed of it, as we see Hezekias here doth by this his song. David in like manner composed many songs to this purpose after he was delivered out of great dangers; being careful to have that sung to the world's end, which was worthy of everlasting memory: see Psal. 18.2. & 27. But he especially whom God hath advanced to high degree either of honour, or power, even as one being placed by God upon a scaffold: he, I say, ought well to know and understand that he is enjoined to imitate this godly King in this behalf: and yet both great and small are diligently to beware of ambition, lest whilst they seem to imitate David and Hezekiah, they seek to glorify their own names rather than the name of God.   
Vers. 10. I said in the cutting off of my days, I shall go to the gates of the grave: I am deprived of the residue of my years. 
BEhold here a very mournful song, for it contains in it complaints rather than prayers. Whence it appears, that this good King was so straited with distresses, that being oppressed inwardly, he forceth himself to tears and lamentations, and dares not freely open his mouth to frame a well ordered prayer. In mutterings by himself than he lays forth the greatness of his sorrow: but this may seem strange if we consider the cause. Was it beseeming so holy a parsonage for the desire he had to prolong this transitory life, so greatly to abhor death? The first rudiments of the heavenly doctrine do teach us, that we are but wayfaring men here, and therefore ought swiftly to run the race that is set before us towards eternal life. Object. But Hezekias seems to be so much given to the earth, as if he had never tasted so much as one dram of true godliness. He flees and detests death, as if he had been utterly unacquainted with the word of God. What means he then to set down his boiling passions in this manner? It seems he meant rather to draw the faithful by his example to a kind of intemperancy, rather than to keep them within the lists of God's hests. Are we not all of us too much inclined to rebellion of ourselves, but we must also have a Schoolmaster to instruct us?  
But if we shall rightly and advisedly consider of the matter, Ans. we shall see it was most profitable for us, that the image of this man (in a manner overwhelmed with sorrows) lie say, I made my account. From this verse we may gather, that Hezekias was sick about two days: for in the former verse he said the malady was so vehement, that he looked for nothing but death. That day being past, he even waits unto the dawning of the next day following; and from thence, till night: so as he expected death every minute of an hour. The sense than is; that although he came to the day break, yet he ran hastily to death, by continual turmoilings: for being smitten with the stroke of God's fearful judgement, he makes no account to live. 
Man termed a days bird by the Greckes.  And as the Greeks' when they will show that nothing is so vain a thing as man, do term him a days bird: so this good King puts the life of a day here for that transitory life of a man, which is but of small continuance.  
Whereas he compares God to a lion, it is no new thing, albeit God of his own nature be gentle, merciful, and loving, and nothing suits better to his nature then these titles: but we cannot feel this sweetness when we have provoked him by our vices, and made him severe by our rebellion. Nay, which is more, there is not the cruelty nor sternness of any, nor of all the bruit beasts, that can so amaze or astonish us, as doth the bare mentioning of the very name of God in this case: but most justly. For his strokes must of necessity have that efficacy in them, as to bring down all loftiness, and to humble us to the very gates of hell, that so being in a manner stripped of all comfort, we may lie gasping after it, and yet in the mean while apprehend nothing but dread and horror. And of such terrors David speaks in Psal. 22.17. where he saith; I may tell all my bones. Again, Psal. 6.6. 
Psal. 38.  I water my couch with tears. Also, My soul is sore troubled: Psal. 6.3. And the grave hath opened her mouth to swallow me up. Now it is needful that the faithful should sometimes be feared in this wise by the sense of God's judgements, that they may be so much the rather provoked to desire his favour.   
Vers. 14. Like a crane or a swallow, so did I chatter; I did mourn as a done: mine eyes were lift up on high: O Lord, it hath oppressed me, comfort me. 
HEzekias cannot fit himself with words sufficient to set forth the greatness of his misery, which brought him to that extremity, that he was not able to speak distinctly, but to mutter forth a confused sound of words, even as those that lie at the point of death. Whence it appears that he was wonderfully perplexed, seeing his grief was so great, that he wanted words to express it. His words stuck as it were in his throat: nothing could be heard but whisperings: whereunto appertains these similitudes of the crane and swallow, which the Prophet here useth.  
Yet even these confused voices doubtless do pierce the ears of God: and albeit all our senses be surprised with heaviness, and that our sorrows have shut up our mouths, yet he beholds our hearts still, and hears the sighs which be breathed from faith. Yea often times such broken sentences are sent forth with more force & efficacy, than words rightly framed, provided that they proceed from the spirit of God, who stirs up in us such groanings, as cannot be expressed: Rom. 8.25. There is no child of God but in this case feels by experience, when extreme sorrow causeth his tongue to cleave to the roof of his mouth, and his heart to be closed up, so as his prayers are but stuttering and stammering. Some translate that which follows in this sense; Mine eyes are sunk in: but so the particle, on high, should not agree. And therefore it is best to retain the natural sense, which is; that his eyes were wasted with often and much looking: or, that he ceased not to lift up his eyes on high, albeit he was half dead; or was never so far out of heart, but he knew well that it was his duty to wait for succour from God.  
Let us learn with Hezekias 
Hezekias' his example set before us.  to lift up our eyes to the heavens: and let us also know that our God requires no great rhetoric of us in our prayers. 
God requires no Art of Rhetoric in the prayers of his servants.  He confirms this sentence in turning his speech by and by unto God, to desire his help: for in regard the violence of the disease oppressed him, he entreats the Lord to comfort him. Some translate, Answer for me; which we have thought best to turn, comfort, or, glad me: unless any had rather receive their translation who read it, Make me to rest. How ever it be, he demands succour of God, to the end the weight of his afflictions might not overwhelm him: we also ought to assure ourselves in this case, that God will be so much the more ready to comfort us, by how much the more we shall be pressed on every side with many calamities.   
Vers. 15. What shall I say? For he hath said it to me, and he hath done it: 
* Or, shall walk in trembling.  I shall walk weakly all my years in the bitterness of my soul. 
THe most think that these words are uttered by way of an exclamation, such as proceeds from joy: as if Hezekias rejoiced in having obtained his request: but I am of another opinion. For it seems to me that he goes on still in his complaints, because he speaks as those commonly do, who are oppressed with sorrow: What shall I say? He which hath said is to me, hath done it. That is to say, life and death are in his hands, I plead but in vain with him: 
job 7.4. & 13.24.  it is but lost labour to complain so much as I do. Many such words and sentences are to be found in the book of job. This therefore, as I take it, is the very true sense of the place. For before, Hezekias looked every way, to see if any comfort would present itself unto him: but now, seeing that God had given sentence of death upon him, he concludes, there is no resisting, I must obey.  
In the mean while, these words are to be well weighed; to wit, that God accomplisheth that in effect, which he threatened in words. For those say somewhat (I grant) but not all, who expound simply thus; God hath performed that which the Prophet pronounced of me. Because Hezekias doth not thus barely affirm, that he felt the effect of the word, but setting before his eyes the power of God, he puts an end to all his complaints and cries. Thus David in the 39 Psalm saith; I held my peace, Lord, because thou didst it. If the fear of God's power restrains us not, we will never cease murmuring: and therefore job 
job 39.37.  considering that he had to do with God, saith; I will lay my hand upon my mouth: I will make humble supplication to my judge: job 9.15. Hezekias then puts himself to silence, for he saw it was but vain for him to stand disputing the case with God. And thus he confesseth, that he was but as a dead man, because the Lord made him feel how forcible his threatenings were. By reason whereof, this good King concludes, that he profits himself nothing at all with replies, because discourses to and fro have no place in this behalf. I grant that these words proceeded indeed from despair: for in feeling God his enemy, he shuts up the gate against the passage of his prayers. But it is no new nor strange thing; for such words (which turn us from prayer) now and then to escape us in extreme griefs; provided that on the contrary, we cleave close to the prop of prayer; yea, although the sense of the flesh do oversway us so far for a time, as to persuade us that all is but in vain.  
We may conjecture that this good King was so entangled with perplexed thoughts, that he fainted in his languishing disease, but especially in that he saw it was the best way for him to be silent, as I have said: for he did but lose his labour to plead with God, as it shall appear more fully in the course of the text. Whence we gather, that he now sets before him the fearful power of God, to the end he may dispose himself to true humility.  
Moreover, because the verb Dadah signifies to move one's self, to go softly; some expositors translate; I shall be removed, or, tossed: others, I shall walk softly. But I verily think he speaks of a weak and trembling gate; for he was so weakened, that he thought he should never recover his former strength again. This trembling must be referred to fear; for he adds by and by after, in the bitterness: as if he should say; The anguish which oppresseth me, is so fast rooted in mine heart, that it can never be plucked up: and thence came this weakness whereof he speaks.  
Now because the vulgar translation hath; I will acknowledge: 
Au●cular confession.  the Papists have wrested this place to prove their auricular confession; but so unaptly, that old dotards may laugh them to scorn. For it plainly appears, that he speaks not here of confession, but of an astonishment and trembling, wherewith Hezekias shall be smitten, even all the days of his life, as he himself here saith.   
Vers. 16. O Lord, 
* Or, all those that shall live after me, sh●l know the life of my Spirit, because thou hast made me to sleep, etc.  to them that overlive them, and to all that are in them the life of my spirit shall be known, that thou causedst me to sleep, and hast given life to me. 
THe Prophet's words are so short, that it hath caused many interpretations, amongst which, this that follows is the most approved: O Lord, others shall live after these years: that is to say, their life shall be prolonged. As if he should say; Seeing thou hast prolonged my days, thou wilt also cause others to enjoy the like favour from thee. But this sense agrees not with the text, and I judge it too far fetched. I should rather deem Hezekias his meaning to be this; O Lord, all those which shall live after these years which thou hast added unto my life, shall know the life of my spirit. And therefore the relative (which) must be supplied; for it is a thing usual among the Hebrews not to express it: and so this will be no constrained exposition. For it is not to be doubted, neither can it be denied, but he speaks of the years which the Lord had given him as an overplus. His meaning is then, that the favour which God hath showed him, shall not be known to those of his time only, but of the posterity also▪ Thus he sets forth the greatness of the benefit, which shall be renowned for the time to come, and shall remain engraven in the memories of all, even after Hezekias shall be dead: so as it shall be called a kind of resurrection. The word to sleep, signifies to die; according to the Hebrew phrase, Gen. 47.30. Thus he compares his sickness to death, 
1. Cor. 7.39. & 11.30. 2. Pet. 3.14.  to which he was so nigh, that he made none account of life.   
Vers. 17. Behold, for felicity I had bitter grief; 
* Or, thou hast loved my soul in the pit of perdition.  but it was thy pleasure to deliver my soul from the pit of corruption: for thou hast cast all my sins behind thy back. 
Again he amplifies the greatness of his grief by another circumstance: for sudden calamities which we think not of, do trouble us much more than those which we see approaching. His sickness was the more cumbersome and insupportable, because it surprised him unawares, whilst he was quiet and in prosperity, thinking nothing less than to be so soon bereaved of his life. We also know that the faithful now and then do please themselves too much in their prosperity, promising unto themselves a constant and settled felicity; which David confesseth himself was guilty of: I said in my prosperity, I shall never be moved; but when thou hiddest thy face I was troubled: Psal. 30. Nothing therefore could astonish Hezekias more than to hear he must die, when he made account to live in peace, his enemy being driven away and cut off: for I think he fell sick after Sennacherib was repulsed, and his host slain; as we have said before. See then a sore disease which now comes to vex him vehemently, in the mids of this joy and tranquility which presented itself before his eyes.  

We must not look to enjoy a settled estate any long time.  This shows, that we must make no account to rejoice in any settled estate long, nor to lull ourselves asleep in jollity, seeing there is nothing stable nor steadfast in this life: but we may be bereaved of all our joys in a moment. Therefore whilst we are in peace, let us even meditate of war, adversity, and persecutions. Above all things, let us carefully seek that peace which is grounded upon God's fatherly love and compassion, wherein our consciences may rest securely. 
The peace which is grounded upon the assurance of God's favour, is to be sought for above all things.   
The second part of the verse may be expounded two ways, because the verb Chaschak signifies To love, and sometimes To will: This sense agrees not amiss, It was thy pleasure to deliver my soul: but if nothing be supplied, the sense will still be perfect, O Lord, thou hast loved my soul when it was in the Sepulchre. It is known to all, that the Soul is taken for the life: 
Soul taken for life.  but the Prophet here extols the bounty of God, who vouchsafed to love Hezekias though he were half dead.  

It was thy pleasure etc.  In the next place he gives the reason of it, in bringing us to the fountain from whence this deliverance issued: for otherwise, one might imagine that he hath spoken of nothing hitherunto but of bodily health. But we may now see that he looked much higher, to wit, first unto his guiltiness before God, secondly to the free reconciliation. He confesseth in deed that he hath received his life anew, but yet he esteems his reconciliation with God more than a hundred thousand lives. 
Hezekias esteems his reconciliation with God above an hundred thousand lives.  Truly it were better for us never to have been borne, then to live long, heaping sin upon sin, and so to hale down the more horrible judgements of God upon our own heads. Hezekias then rejoiceth chiefly, in that the light of God's countenance did shine clearly upon him: for our only felicity consists in having him good and gracious to us. Yet herewithal he shows, that we must impute the evils which God lays upon us to our sins: for such as accuse him of overmuch severity, do nothing else but double their own woe. 
To accuse God of overmuch severity, is but to double our own woe.  This good King condemns not himself of one sin only, but confesseth himself guilty of many sins, and therefore stood in need of more than one pardon. If we then desire to be truly comforted in afflictions, let us begin here: for if God be appeased towards us, no evil can hurt us, seeing he delights not to have his beloved ones lie languishing in their miseries. 
Simile.  It fares with us therefore as with inconsiderate patients, who never think of their disease, but only of the accidents thereof, and of their griefs which they feel: but it is more wisdom for us to follow the counsel of the skilful Physician, who considers of the cause of the disease first, and above all things endeavours to remove that: for they know that outward remedies are not only vain, but hurtful, if the inward disease be not discerned. Why so? Because remedies in such wise applied, do drive the disease further in, and so settles & augments it there, that afterwards there is no hope left for healing of it.  
Hezekias therefore like a wise patiented, acknowledgeth the cause of his sickness; 
Hezekias' looked into the cause of his sickness.  to wit, his sins: which being forgiven, he then knew the punishment was likewise remitted and ceased. Now by this we may see the sottishness of the Papists touching their distinction between the fault and the punishment: 
The ridiculous distinction of the Papists between the fault, and the punishment.  for Hezekias testifies here that the one was pardoned as well as the other.  
We are also to observe this phrase of speech which the Prophet useth, to wit, Thou hast cast all my sins behind thy back: for his meaning therein is, that God had wholly abolished the remembrance of them. As in Miche. 7.9. Thou hast cast all their sins into the bottom of the sea. And in Psal. 103.12. He separates our sins as far from us, as the East is from the West. All which sentences may assure us that God will never impute the sins unto us which he hath once pardoned. If it fall out that we be corrected afterwards, he doth it not as a judge, but as a tender and merciful father, that he might thereby instruct and keep his children in awe. The Papists therefore deceive themselves in dreaming that the corrections which follow are satisfactions or recompenses, 
Afflictions no satisfactions.  as if he would exact that at our hands, because he is loath freely to remit all. No, Gods only purpose in correcting us is, that he may thereby provide for our salvation for the time to come.   
Vers. 18. For the grave cannot confess thee: death can not praise thee: they that go down into the pit, cannot hope for thy truth. 
WHere he saith, that he can not set forth the praises of God if his life be taken away, he promiseth to do it, if so great a benefit may be granted unto him; and therewithal shows, that the only cause why he desires to live, is, that he might praise God. Now albeit there is not a better sign of a godly heart then to desire life, upon condition to glorify God continually by the same: yet it seems Hezekias speaks somewhat too strictly. For the faithful glorify God no less by their death, then by their life: 
The faithful glorify God no less by death then by life.  by death they come to be perfectly conjoined with him, and never cease to sing his praises with the elect Angels. But there is yet another difficulty which moved Hezekias so much to flee death, and so earnestly to desire to live still on earth. Which second question, albeit we have discussed heretofore, yet the readers shall again be put in mind that this terror proceeded not from the only apprehension of death: for when the hour came that he should die, he recoiled not back, but willingly went unto his God. But at this time being smitten with the sense of God's wrath, his only sorrow is, that his sins had bereaved him of his life, fearing he should never taste any of God's blessings or favours afterward. Hereupon also depends the solution of the first question: for what marvel is it if this good man seeing he must die, 
The cause why Hezekias was so loath to die.  his death also proceeding from the anger of God kindled against him, to take vengeance on his sins: what marvel is it, I say, if he sorrowed and lamented to be condemned to die, as one unworthy to be employed any longer in the advancement of God's true religion and service?  
Whosoever he be that is once struck with this thunderbolt, can not freely magnify the name of the Lord, neither in life nor in death, but must needs be mute, because despair hath overwhelmed his spirits. In this sense David saith; In death there is no remembrance of thee: Psal. 6.5. And the whole Church in Psal. 115.17. saith; The dead praise not thee, O Lord, neither any that go down into the place of silence. Why so? Because those who feel the guilt of their sins, and God's anger pressing them, want matter of thanksgiving. And yet we must note, that when the Saints spoke thus, 
Note.  they considered not what their condition should be after death; but from the dolour which they felt they only looked to the end for which God had created & preserved them in this world. The chiefest end of man's life we know, 
The principal end of man's life.  is to spend the same in his service: who for this purpose conserves his Church upon earth, as hath been said, because he will have his name always praised. Now he that seems to be cast off, in regard he is unworthy to be any longer accounted among the number of God's servants, cannot distinctly consider with a still and quiet mind, what shall become of him after death, but being overshadowed with sorrows, takes from the dead, the faculty of praising God, as if all exercises of piety ceased after this life, because (as he thinks) Gods glory is buried in the grave with those that should be the witnesses of it.   
Vers. 19 But the living, the living, he shall confess thee, as I do this day: the father to the children shall declare thy truth. 
HE comprehends not all men generally within this sentence, seeing many live, who notwithstanding as much as in them is, labour to extinguish God's glory by their ingratitude: so far are they off from thinking they were borne to set forth or magnify the same. But his meaning only is, that men may be true and lawful Preachers of the glory of God, as long as it pleaseth him to retain them alive in the world, because he by his liberality daily & hourly summons them to the performance of this duty. 
Vers. 18.  This opposition shows that his former speech, The grave cannot confess thee, death cannot praise thee, etc. ought to be referred to this point, namely, that such as are cut off from the world, where they employ their time in praising God, are by death deprived of so excellent a benefit. Besides, he protesteth that himself shall now be one of the witnesses of God's glory; thereby shewimg a sign of his thankfulness: for he saith he will never forget such a mercy, but will magnify the Lord, and preach to others what favour he hath tasted of. And not only to those of his own time, but to the posterity also, that they may every one set forth these praises, and reverence the author of so great a blessing.  
Hence we are to gather a very profitable instruction; to wit, that men have children bestowed upon them, 
Upon what condition God gives men children.  on condition to bring them up in the information of the Lord, every one endeavouring with all his might to leave behind him for his successors, some good occasions to set forth God's praises. Fathers of families therefore ought carefully to record unto their children, the mercies which God hath showed them. By the word truth, we are to understand the fidelity which God keeps with his servants, and with all those that are witnesses of his grace, whereby he manifests unto them the truth of his promises.   
Vers. 20. The Lord was ready to save me: therefore we will sing my song all the days of our life in the house of the Lord. 
He acknowledgeth that his deliverance proceeded not from the industry of men, but from the only favour of God. Whereas some translate; It is the Lord which can deliver me; they express not the thing sufficiently; it also seems they miss the very letter: for he not only magnifies the power of God, but also his work, by which his power was clearly manifested. In a word, he opposeth this his deliverance to that death unto which he was judged of God: for as before he apprehended him as a severe judge, so now he leaps for joy in acknowledging him to be his redeemer. For this cause he prepares himself again to sing a song of thanksgiving; yea, he calls others to him to aid him therein. He mentions the Temple, because there the faithful met together.  
Had he been but a private man, and one of the common sort, yet he was bound to have offered a solemn sacrifice for the encouraging of others, as well as for the discharge of his own duty. He therefore being a king, was to be much more careful in bringing others with him to give God thanks, especially seeing the safety of the whole Church consisted upon his deliverance. He will therefore endeavour, he saith, to make it known to all, what favour God showed him; and that it should be remembered not for a day or two, but all the days of their lives. Truly it had been a most unworthy thing ever to have suffered so singular a benefit to have vanished away, or to die at any time: but in regard of our own forgetfulness and dullness, we have need to have spurs to prick us continually forwards to the performance of this duty. Thus also he shows to what end God hath appointed holy assemblies, 
Why God ordained public assemblies.  even to the end that all with one heart and mouth, may praise one God in jesus Christ, and stir up one another to the exercises of piety.   
Vers. 21. Then said Isaiah; Take a lump of dry figs, and lay it upon the boil, and he shall recover. 
ISaiah shows now what remedy he gave Hezekias. Others think it was no remedy, because figs are contrary and hurtful to ulcers: and therefore they say that the King was advertised, and by this sign more fully instructed that this recovery only proceeded from the free grace of God. For example, the bow in the clouds whereby God meant to testify that the world should never perish again by the flood, 
Gen. 9.13.  seemed notwithstanding to signify the clean contrary: for it appears only when great rains gather together, and are ready to drown the whole world. They think then that the Prophet hath of set purpose applied a remedy nothing fitting for the healing of the disease, because it might appear to all, that Hezekias was healed without the help of any salves. But seeing the Physicians of our times do use plasters of figs to ripen the Plague-sore, it may be the Lord added the salve to his promise, as he often doth in other cases: for this medicine lessens not the promise, which without the word had been vain and unprofitable. He also had received a supernatural sign, which no doubt taught him, that it was God, and none but he who restored his life unto him, which in his conceit was lost.   
Vers. 22. Also Hezekias had said, What is the sign that I shall go up into the house of the Lord? 
SOme expound this verse as if this had been given Hezekias for a sign; and therefore they refer it to the former sentence: but it is more likely that the order of the thing is here changed; which often falls out among the Hebrues, so as that which should be said in the beginning, comes in towards the latter end. Isaiah mentions not in the beginning of the Chapter that Hezekias required this sign, yet it is recorded in the holy history that he so did, 2. King. 20.8. He now adds that therefore which was omitted at the first. That I shall go up. In these words his meaning is that the chief care of his whole life was, to bestow it to the glory of God: for he desires not to live that he might consume his days in voluptuousness, but that he might maintain the honour and pure worship of God. 
Why God prolongs our days on earth.  Let us be admonished then that our days are not prolonged to the end we should give ourselves to jollity and dissolutions, but to honour him that hath so much honoured us; to further one another in his fear; to meet together in the holy assemblies, to magnify his mercy and truth.    

THE XXXIX. CHAPTER.  
Vers. 1. At the same time Merodach Baladan, the son of Baladan King of Babel, sent letters, and a present to Hezekias: for he had heard that he had been sick and was recovered. 
THE expositors think that this Merodach was the first King of the Chaldeans, because his father Baladan held the superiority among the Babylonians, without having the title of King. After this Merodach then had reigned 12. years, he subdued the Assyrians, and made them tributaries under the Chaldeans. For those are deceived who think that the wars were begun by Nebuchadnezar: It may well be that he made an end of them, and wholly subdued the Assyrians, whose power was then like enough half spent, there remained nothing for him then but to confirm the kingdom in his own hands which was conquered by the power of his predecessor. Now howsoever the Prophet in few words tells how the Ambassadors were sent; yet we must observe that Merodach did this guilefully to guggle Hezekias with his flatteries. He threatened the Assyrians already whom he knew the jews hated for good cause because of their continual wars: that he might get him a companion then, and a fellow helper in his intended wars, he insinuates himself cunningly into the amity of this good King: whose heart, as you see, was forthwith surprised with pride, in that he was too forward in accepting the fradulent flatteries of this Tyrant, and suffered himself to be poisoned therewith.  
And yet the pretence was nothing else forsooth, but that the Ambassadors came to congratulate with him, in regard of the late recovery of his health: howbeit the holy history seems to allege another reason; to wit, that Merodach was moved to send by a miracle: 2. Chron. 32.31. No doubt but this going back of the Sun was renowned far and near: neither could it be, but many nations were much moved by the report of so unwonted a thing. But it is hard to say, that so profane a man respected any other thing, then to catch Hezekias by this means in his nets. And because God had by so excellent a sign, signified how dear the safety of Hezekias was unto him, Merodach thought with himself (as the wicked and unbelievers are wont to abuse such testimonies of God's favour, to the serving of their own turns) that his wars which he meant to undertake, must needs succeed well, and be blessed from heaven, if he might get such a one as Hezekias to take his part. Thence it was that to manifest his good will, he sent his Ambassadors to him with a present: for he meant to win him, because such an acquaintance should be fit and profitable to aid him against the Assyrians, whom the jews (as he well knew) hated most deadly. Thus you see the policies of Kings and Princes, 
The practices of idolatrous Kings and Princes.  to wit, by close conveyances to serve their own turns, never caring by what means they procure aid, so they may make themselves strong against their enemies.   
Vers. 2. And Hezekias was glad of them, and showed them the house of his treasures, the silver, and the gold, and the spices, and the precious ointment, and all the house of his armour, and all that was found in his treasures: there was nothing in his house, nor in all his kinkdome, that Hezekias showed them not. 
THe Prophet plays the historiographer. For first he tells plainly what Hezekias did: next, he will show why he did it; to wit, because ambition had blinded his eyes: and thus he meant to make himself great in the sight of the Ambassadors. Thus he taxeth this inordinate joy, from whence proceeded so great care at length to feast and welcome them. He that shall read the history barely, will think there is no great fault to be found in Hezekiah for any thing he did. Was it not humanity in him to receive such Ambassadors with gladness and magnificence, and to show them all signs of love? Who can deny it? Nay, he had showed himself more then barbarous, if he had rejected those who in such kind manner came to visit him; or, if he had set light by the friendship of so mighty a King. Notwithstanding all this, his heart was too far tickled with vanity and ostentation. For he meant to show his greatness, to the end the Babylonian might know that this amity should serve him to good purpose; which he further insinuated by showing his riches, munitions, and furniture for war. He was also blameworthy, for desiring to be supported by strange and unlawful means: for therein he bereaved God of his honour, who had freely delivered him out of two great dangers: otherwise, the Prophet would never have reproved him so sharply for this fact.  
Hear is a fair looking glass therefore, in which every one may see that there is nothing so dangerous, as to be blinded with prosperity: 
Nothing so dangerous, as to be blinded with prosperity.  to which purpose it was well said long ago; It is a harder matter to bear prosperity then adversity. We wax unruly and insolent when things fall out as we would have them; neither can we be kept in awe by any threatenings or admonitions whatsoever. If this befell Hezekias, whom the Prophet before hath so much commended, whose only treasure was the fear of God: Chap. 33.6. how ought we to watch over our own hearts, lest we fall into the like dangers?  
He suffers himself to be overswayed with vain ostentation, 
If such a mighty Cedar fell, what shall become of such low shrubs as we be?  and never remembers that being half dead before, the Lord drew him out of his grave by a miracle from heaven. In the 20. verse of the former Chapter, he vowed to sing the praises of God all the days of his life, in the assembly of the Saints. Now when he sees some suing for his friendship, and that a mighty Monarch sends from far to salute him, he presently forgets God, with all the benefits which he had received at his hands. Do we see this good King so soon overthrown, and overswayed with pride and ambition, let us learn to hold ourselves within the lists of modesty, by which we may daily be preserved in the fear of God. 
Modesty the means to hold us in the fear of God.    
Vers. 3. Then came Isaiah the Prophet unto King Hezekias, and said unto him; What said these men? and from whence came they to thee? And Hezekiah said; They are come from a far Country unto me, from Babel. 
He goes on with the same narration still; but he adds doctrine unto it. And howsoever he utters not a word of Gods sending of him, yet it is most certain that he did this by the instinct and commandment of the holy Ghost; for which cause he adorns himself with the title of Prophet: wherein he signifies that he came not as a private man, but as he that was to execute the office which God had enjoined him; to the end Hezekias the King might know, that he had not to do with Isaiah the Prophet now, 
The King called not for Isaiah now.  as with a mortal man. In that he saith he came; we may gather that the King called him not, but let him rest at home in his house, whilst he showed and discovered all his riches: for Prophets are not wont to be called, when such matters are in hand. Before, when calamities besieged him, and that Rabshekeh had proudly and disdainfully blasphemed the God of Israel, than Isaiah the Prophet was sought out and sent for, to entreat him to lift up his prayer for the remnant that was left: Chap. 37.4. and to give him some word of consolation and comfort. Thus the Prophets are sought unto when adversity and troubles are near, or upon us: but all things being quiet and well, the Prophets are forgotten; 
Prophets usually sent for in extremity, but forgotten in prosperity.  nay, they are rejected because they trouble the feast (as they say) by their wholesome admonitions, and seem to fill all the company with nothing but melancholy.  
Isaiah came notwithstanding uncalled for; wherein we are behold his constancy: 
Isaiah his constancy to be noted.  whose example may teach us, not to tarry till we be sent for by such as stand in need of our office, whilst they please themselves in most hurtful vices, and plunge themselves into peril by their lightness, ignorance, or malice. It is our duties to gather the dispersed sheep together; yea, we stand bound to do it carefully, though no man should require this duty of us.  
Now howsoever Hezekias deserved to be sharply rebuked, in that he suffered himself to be so soon corrupted by the King of Babylon, never ask counsel of God; 
The modesty of Hezekias  yet the great modesty that was in him is worthy of memory. Why so? He repulseth not the Prophet, neither disdains he his message, as if he had reproved him without cause, but gives him a mild answer, and in conclusion receives his hard censure peaceably. He had done better if he had inquired at the mouth of the Lord at the very first, as it is in Psalm. 119.24. Thy statutes are my counsellors: but having failed herein unawares, it was a singular virtue in him obediently to receive the reproof of his fault which he had committed.  

The first question.  What said these men?] The Prophet hits him not home at the first, but pricks him gently, that he might bring him by degrees to confess his fault. For Hezekias flattered himself, and thought himself in as good ease as might be. It was needful therefore he should be awakened out of this his sleep by little and little. I grant this first blow was a very piercing one: as if he should have said; I pray thee what hast thou to do with these fellows? Oughtest thou not much rather to have fled from so contagious a pestilence? He asks also what the sum of their message was, to shame Hezekias, who was ignorant of the serpent which lay hidden under the sweet flowers: for he finds no fault with the gratulation of these Ambassadors, although poison was also mingled therewithal: but he aims at the snares which the Chaldeans had set to trap Hezekias his feet. Notwithstanding it seems by his answer, that he was little moved by this light reprehension, because he pleased himself too much as yet, in that which he had done; for he vaunts that these men were come to him from a far Country, from Babylon. No doubt but Isaiah knew this Country well, so as Hezekias needed not so eloquently to have described the far distance of the place: but thus he flatter himself, because ambition possessed him. It was requisite therefore that his sore should be gauged to the bottom, and lansed with sharper instruments.   
Vers. 4. Then said he; What have they seen in thine house? And Hezekiah answered; All that is in mine house have they seen: there is nothing among my treasures that I have not showed them. 

The second question.  Again he said, etc.] He continues on his covert admonition, to see if Hezekias will at last be touched and displeased with his sin. But he cannot yet win so much of him, albeit it is almost incredible that the King should be grown so senseless, as not to feel such prickings. For he knew well enough that the Prophet came not as curious folks do, to inquire of news, or to pass the time in merriment with the King; but to confer with him about some matter of importance. How ever it were, yet his calm answer is to be commended; for he falls not out with the Prophet, but modestly confesseth how all things went. But no sign of repentance appears, neither confesseth he himself faulty: for he considered not his sin in this his drowsiness.  
Ambition is so cunning a witch, 
Ambition a deceitful witch.  that she not only bewitcheth men with her sweet poison, but takes away all their senses: so as though they be admonished, yet they repent not at the first onset. When we therefore see this good King smitten with such a benumbedness, that he feels no reprehensions, neither can be brought to the knowledge of himself, we ought by his example carefully to beware of so dangerous a plague.   

Vers. 5. And Isaiah said to Hezekiah; Hear the word of the Lord of hosts:  
6. Behold, the days come, that all that is in thine house, and which thy fathers have laid up in store until this day, shall be carried to Babel: nothing shall be left, saith the Lord.  
BY this judgement here pronounced by God, we may see that Hezekias his sin was not small, howsoever common reason would judge it otherwise. For in as much as God keeps always a measure in his chastising of men; 
Hezekias had not faulted lightly. God keeps a measure in his chastisements, jer. 30.11.  from the greatness of the correction we may gather, that this was no light offence, but an horrible crime. And hereby we are also admonished, that men can never discern aright, neither of their words nor works, but that God is the only competent judge thereof. 
God the only competent judge both of our words and works.  Hezekias shows his treasures: were they gathered together to lie always hidden under lock and key? He receives the Ambassadors courteously; Should he have driven them away? He hears their message: but since the enemy of the Assyrians seeks amity with him, should he set light by such a commodity? In a word, what fault is to be found in all this, if you look to the outward act? But God, from whom no secrets are hid, spies first of all ingratitude in Hezekias, in this his gladness: for he forgets the misery which pressed him but a little before, and sets the Chaldeans (as it were) in the place of God, to whose honour his body and goods were to be consecrated and dedicated. Secondly, he notes his pride; because he endeavoured beyond measure to be renowned, in regard of his magnificence and riches. He was faulty also touching his disordered affection, in making such a league as was the destruction of the whole state. But the greatest fault of all was his pride, which after a sort strips men's hearts of all fear of God: for which cause Augustine rightly breaks out into this exclamation; O what and how great is the poison of ambition, which cannot be cured but by a counterpoison! 
Augustine. The poison of pride not to be cured but by a counterpoison.  For he had respect unto that place in the Corinth's, where the Apostle saith; the angel of Satan was sent to buffet him, lest he should be exalted above measure: 2. Cor. 12.7.  
Hezekias was invincible whilst all things stood in a desperate case: and now he is overcome by these allurements, and is not able to conquer nor resist his own vain ambition. Let us consider how dangerous a malady this is, and let us keep so much the more diligent watch over our false and treacherous hearts. Now in regard the Prophet was to pronounce so heavy a sentence, he saith first, that God enjoined him to speak: Hear the word of the Lord, saith he: in the next verse he repeats it again: not that he lays the matter wholly upon God, because he feared ill handling; but to the end he might touch the heart of the King to the quick. Wherein we may again note his great boldness and constancy. 
Isaiah his boldness and constancy.  He dreads not the presence of the King, he fears not to discover his disease, nor to threaten God's judgement against him. For although King's ears were then somewhat nice and delicate, yet being assured that God had set him a work, he executes his charge courageously, how unpleasant soever his message was. The Prophets were indeed the King's subjects, and therefore under subjection: neither attributed they any thing unto themselves, unless they were to go on God's errant. But then, what high imagination is there which ought not to be brought down under his Majesty? Had he minded to have retained the favour of his Prince he would have been mute as flatterers are: but he had an eye to his calling, and endeavours to discharge the same faithfully.  
Nothing shall be left.] The manner of this chastisement wherewith the Lord threatens Hezekias is to be observed: for he takes away from his successors those things wherein he gloried so much, to the end they might not have occasion to do the like. See how God punisheth the ambition and pride of men: for their name, or kingdom, which they imagined should last for ever, is razed out: they are despitefully entreated, and their memory is cursed: In a word, he overturns their fond conceits, so as they find the clean contrary to that which they conceived in their foolish brain.  
Object. If it be objected; that it is no reason a whole city & kingdom should be destroyed or carried away captive for one man's fault; seeing the holy Ghost in many places pronounceth, that the open and universal obstinacy of the jews was the cause why God gave both City and Country for a pray to the Chaldeans: I answer, Ans. that no absurdity can ensue, if God be said to punish the sin of a particular person, and that of a whole nation together. 
God can punish the sin of a particular person, and that of a whole kingdom together.  For since his wrath laid the whole Country waste, all were to acknowledge their offence; and every one in particular was to consider what he had deserved: that so none might lay the fault upon another, but every man might rather condemn himself.  
Furthermore, seeing the jews were culpable already before the judgement seat of God, Hezekias was justly permitted to fall, that the way might be opened for God his wrath to break forth, and to hasten the execution of his vengeance. And the like we know fell out in David. For it was not by chance that he was moved to number the people, but it came to pass by the fault of Israel, whom the Lord meant by that means justly to chasten. The wrath of the Lord, saith the text, was kindled against Israel, and he moved David against them to number the people, 2. Sam. 24.1. So also in this place Hezekias is threatened with a judgement: but the sin whereby he provoked the wrath of the Lord to burn, was a just vengeance upon the whole people for the sins committed by them before.   
Vers. 7. And of thy sons, that shall proceed out of thee and which thou shalt beget shall they take away, and they shall be eunuchs in the Palace of the king of Babel. 
THis might seem worse than the former threatening to Hezekias, and therefore it is referred to the last place, to amplify the judgement. If any calamity do befall a country, Kings, and theirs, think to be exempted from it, because they are none of the common sort. When the Prophet tells him then that his sons shall be carried away captives, we may well say, that this seemed a very hard sentence to him indeed.  
Moreover we may from hence gather how much God detested this confidence which Hezekias reposed in his riches and outward estate (whereof also he vaunted in the presence of these infidels) seeing he takes vengeance of this crime as of a sin irremissible by so horrible an example, because the King had showed his treasures to these heathens and infidels.   
Vers. 8. Then said Hezekiah to Isaiah, The word of the Lord is good, which thou hast spoken: and he said, 
* Or, at least, let there be.  Yet there shall be peace and 
* Or, stability.  truth in my days. 
FRom this answer of Hezekias we gather, that he was not rebellious nor presumptuous, seeing he quietly heard the Prophet's reprehension, though he was not much moved with it at the first: for hearing that the Lord was angry, he condemns himself without any replies, and confesseth, that he is justly punished. In whom we have a pattern of true teachableness and obedience: for when he heard the judgements of God denounced against him, he stood not upon terms with the Prophet, but showed himself modest and meek. 
We must hearken to the Lords voice not only when he admonishe●h us, but when he pronounceth sentence of condemnation against us.  From the example then of this good King, let us learn to hearken to the Lords voice quietly, not only when he exhorts or admonisheth; but also when he condemns and terrifies us, in giving just sentence upon us.  
In saying, that the word of the Lord is good: he first of all commends his justice, and with patience accepts of that which for the tartness of it might have driven him to swelling and impatiency: for the very reprobates have sometimes confessed the fault, and yet their stubborn hearts have never been so tamed, but they have grudged against the revenging hand of their judge. To the end that God's threatenings may have a sweet relish therefore, it is necessarily required that we conceive some hope of pardon in the midst of God's displeasure: otherwise, our hearts will be always so stuffed with bitterness, that nothing but gall and wormwood will proceed out of the same. But he which in his heart is persuaded that though God corrects, yet he ceaseth not still to retain the loving affection of a father; 
Faith will teach us that nothing is more profitable for us then Gods fatherly chastisement.  such a one will not only acknowledge God to be just, but will also meekly and patiently bear his temporary severity. To be short, where the feeling of God's love takes place, so as this principle be once fixed in our hearts, that he is our father, it shall not much dismay nor trouble us to be heaved up, or cast down, according as it pleaseth him: for faith will teach us that there is nothing more profitable than his fatherly chastisement.  
In this sort David in all humility answers the Prophet Nathan, who sharply rebuked him: I have sinned against the Lord: 2. Sam. 12.13. (which imports as much as that speech of old Hely; It is the Lord, let him do that which is good in his eyes: 1. Sam. 3.18.) For he is silent, not because it could advantage him nothing at all to murmur; but because he willingly submits himself to God's justice. It seems that saul's silence tends to the same end, when Samuel told him that the kingdom was rend from him: 1. Sam. 15.24. But because the punishment only terrified him, he was touched with no compunction of heart at all for his fault. It is no wonder then though he be full of garboiling inwardly still, albeit he set a fair countenance of it outwardly; because he could not resist accordingly as he would: for malefactors that have fetters on their heels, 
Simile.  and manacles on their hands, are wont to entreat those judges, whom they could find in their hearts to tumble from their seats, and to stamp them under their feet. But because David and Hezekias are in such wise humbled under the mighty hand of God, that they lost not the assurance of pardon, they chose rather willingly to bear the blows wherewith they were smitten, then to pull their necks out of the yoke.  
It is also very remarkable, that Hezekias not only confesseth that this sentence of God is good, but that also, which Isaiah had spoken: for this word thou, hath great weight in it, in that he is contented with all reverence to receive the word, though spoken by a mortal man; for he looked to the chief author of it.  
The liberty which Isaiah took might have seemed somewhat too harsh and cumbersome in the eyes of a King: but taking him (as he was indeed) for the servant of God, he suffers himself to be censured of him. Which being so, their niceness is insupportable, who can bear no admonitions nor reprehensions at all, but in disdain, object against the Pastors and Ministers of the word: Are you not men as well as we? As if forsooth God were not to be obeyed, unless he should send an Angel to admonish them: or, unless himself should speak unto them from heaven. Hence also we may learn, what to think of such fantastical spirits, who seeming to reverence God, do notwithstanding wilfully reject the doctrine of the holy Prophets.  
But if they were so ready to obey God, then would they give as much audience to him in the person of his servants, as to himself if he should thunder from heaven. I confess we must distinguish the true Prophets from the false, and the voice of the Pastor from the stranger: but we must not reject all, hand over head, 
Those that are indeed willing to obey God, will give him as much reverence when he speaks by the mouth of one of his servants, as if himself should speak unto them out of a thunder from heaven.  unless we mean therewithal to reject God himself. Yea, they must be heard of us, not only when they exhort and reprove, but also when they condemn and threaten us (in the name of God) to be punished for our sins.  
The particle Ci, is taken here for an exception: and therefore I have translated; Yet there shall be peace. For Hezekias adds somewhat more therein to the former; to wit, he thanks God in that he hath mitigated the punishment which he had deserved. As if he should say; The Lord might have raised up enemies against me forthwith, that might have driven me out of my Kingdom: but now he spares me, & in deferring the judgement, moderates the punishment which I should of right sustain.  
This sentence may also be expounded by way of a prayer, yet let there be peace: so as Hezekias should request that the correction might be deferred to another time. Notwithstanding, it is more probable that he applies that to the comforting of his sorrowful heart, which the Prophet had said of the days to come; that thereby he might arm himself with patience, because a sudden judgement would have astonished him much more. This exception than agrees well for the tranquility of his mind; yet God will spare for the term of my life. Notwithstanding, if any had rather expound it, For there shall be peace; I hinder him not. Some take the word truth, for the service of God and true religion; as if in dying, he should render thanks to God that the pure doctrine should remain uncorrupted: but I had rather take it for stability, or a quiet state of the Kingdom: unless any had rather take it to signify an assured prosperity, and of long continuance.  
Now Hezekias might seem cruel, in that he utterly neglected his posterity, as one that cared not much what became of things after his death. For these are horrible blasphemies which swinish Epicures 
Horrible blasphemies of swinish Epicures.  and others of that rout have in their mouths at this day; When I am dead, let the earth be on a flaming fire. Again, When I die, let all die with me. But Hezekias had a far other meaning: for albeit he desired the prosperity of such as should survive him, as much as his own; yet he could not set light by the sign of God's mercy, who deferred the execution of this judgement till after his death. For he might conceive hope from thence, that his successors should in the end be partakers of this favour and mercy. Some think he rejoiced for this delay, because we ought not to care for to morrow, considering that the day hath enough with his own grief: Mat. 6.24. But this suits not well in this place: for Hezekias contemns not the posterity, but perceiving that God did favourably mitigate the chastisement which he had deserved, he thanks him for it, (as we have said) in regard it was his duty to accept of the present mercy offered, howsoever the judgement was deferred till after his death. Truly we for our parts are to perform all services to the age in which we live, and to have special regard unto it: we must not cast off all care for the time to come; but it is our duties to employ our uttermost endeavours for that which is present, and now most presseth upon us. 
We ought to perform our services to the utmost to that age in which we live.  We which live in these times together, are more nearly conjoined in affection by the Lord, that by our mutual communication, we might help one another as much as in us lies.  
It is also to be noted, that in respect of Hezekias his sin, he had just cause to fear, lest the Lord might again shorten and cut off the course of his life, which had been prolonged before, even when he lay at death's door. Hearing therefore the promise to be ratified and confirmed, he gives thanks to God, and is the more patiented, in regard of the calamity to come; although it could not but be irksome and grievous to him to think of it.    

THE XL. CHAPTER.  
Vers. 1. Comfort ye; Comfort ye my people, will your God say. 

The occasion of this prophecy.  NOw the Prophet enters upon a new argument; for he lets the people alone, which made no use neither of admonitions nor threatenings whatsoever, in regard they were become maliciously desperate: and turns him towards the posterity to come, to signify to those which should be humbled under the cross, that they should not be left comfortless in the end; no, not in their deepest distresses. It is very likely that this prophecy was written by him, 
The time when this prophecy was written.  when the time of the captivity drew near, that after his death he might not leave the Church behind him overwhelmed with grievous calamities, without hope of restoration. Now albeit that to the same end he hath before mingled threatenings and terrors with his prophecies, 
The prophecies that went before, respected those that then presently lived: these that follow, the estate of the Church to come.  yet it seems he had a principal regard to those that then lived: but all that which follows hereafter, toucheth the estate of the Church to come, which was restored long after the Prophet's death. For he will now set down a perpetual doctrine, which is not to be restrained to any particular time, seeing he discourseth both of the beginning and progress of Christ's Kingdom. Of so much the greater importance therefore ought this prophecy to be unto us, by how much the more it belongs particularly unto us for our use. For albeit we may evidently discern in the former prophecies, 
Why the prophecies following, aught to be more highly esteemed of us then the ormer.  that the doctrine therein contained, is proper unto us as well as to the jews; yet in regard he now leaves the jews that then lived, and speaks to their successors, and indeed to all the faithful to the world's end, it seems indeed that the doctrines following are more peculiar unto us. The Lord meant therefore to awaken the hearts of the faithful by this exhortation, lest they should faint under so many calamities. First then he speaks to the jews, which soon after were to be led away captives into miserable servitude, where they should be deprived both of the sacrifices and Prophets, and left destitute of all consolation, had not the Lord been pleased to have relieved them by the comfortable doctrines of these prophecies ensuing. In the second place he directs his speech to the whole Kingdom of Christ, which should succeed them soon after, to the end they might then take heart unto them, when in all likelihood they might seem in the eyes of the world to be utterly forlorn. But to the end his words might have the more efficacy, and might indeed come near the heart, he brings in God raising up new Prophets: whom he commands to sweeten and assuage the dolours of his people, by an amiable consolation. The sum is, 
The sum of this prophecy.  that after these poor banished exiles shall have seemed to have been forsaken for a time, that God's favour and loving kindness shall break forth, as out of the darkness; and the prophecies which were ceased, should then be brought to light again.  
Now to amplify this their joy, he useth the plural number; Comfort ye: thereby showing, that he will not send one or two, but many by troops; which also came to pass indeed: wherein also we may more clearly behold the infinite love and mercy of God. Moreover, it is diligently to be observed, that the verb is put in the future tense; will your God say. Which some expositors translate in the present tense, or in the preterperfect tense; but therein they both change and corrupt the sense: for the Prophet closely notes out the time wherein the people should be grievously afflicted, as if God had not seen them at all. For howsoever the Lord at that time left them not destitute of hope touching their deliverance, by sending some Prophets unto them; yet in regard he deferred them long, and that whilst they were miserably persecuted, and in a manner half dead: this consolation had no great efficacy, till they saw some evident signs of their return.  

Comfort ye, comfort ye.  The verb Comfort therefore is to be applied to the present time, which being twice repeated, not only confirms the truth of the prophesy, but also sets forth the power and efficacy of it: as if he should say, in this message there shall be a full, perfect, and perpetual occasion of gladness.  
But especially they were to retain the futurtence, will your God say? for in these words there lies hid a close opposition between that doleful silence whereof I have spoken, and that comfortable doctrine which came in place of it.  
This prophesy is like to the complaint of the Church, Psal. 74. We see not our signs, our Prophets are not, and there is none left that can tell us how long: in which we know she laments, as one left destitute of true consolation, because she could hear no promise of comfort in her distresses. The Prophet's meaning in this place than is, The Lord will not suffer you to be left destitute of Prophets which shall comfort you in your extreme adversity: for than he will raise up men to whom he will give that commission which you have so long desired, and then will he show he hath care of you.  
Now I refer this verb will say, not only to the captivity of Babylon, but to the whole time of our deliverance; which comprehends in it the kingdom of Christ until his last coming. We must add, that he will say to the Prophet●, whom he will ordain for this purpose: for in vain shall they utter their voice, unless the Lord speak not to them first, and put that into their mouths which they shall publish unto others. Thus then there is a mutual relation between God and his Prophets. But as I have said, these things are not to be wholly restrained to the captivity of Babylon; no, they have a further extent, and comprehend under them the doctrine of the Gospel, in which this power to comfort is chiefly contained: for it is the proper office thereof to refresh the afflicted, 
The proper office of the Gospel.  & those that are brought low, to quicken the dead, and to rejoice such as are in heaviness: in a word, to bring with it tidings of all joy and gladness; 
gospel, that is, glad tidings.  for which cause it is called the Gospel, that is to say, good news: which began not then to be published when Christ first appeared to the world, but long before, to wit, from the time that God first manifested his favour.  

Daniel.  Daniel, he first raised up the standard, to the end the faithful might prepare themselves to return home: after him, Haggai, Zachari, Malachi, Nehemiah, Ezra, 
Haggai. Zacharie. Malachi. Nehemiah. Ezra.  and others after them, until Christ's coming, always exhorted the faithful to be of good comfort, and to hope against hope. The last of them that wrote was Malachi, who knowing there should be no more Prophets after him, sends the people to the law of Moses, that they might learn what the will of God was both touching his threatenings and promises, Mal. 4.4.  
Now from this place we gather that which is chiefly to be sought in the Prophets, to wit, 
What is chief to be sought in the Prophets.  they set before us the sweetness of God's favour, that the faithful might conceive hope for the time to come: that they should not quail under afflictions, but might persevere in prayer. But the matter being always incredible, he calls to mind the covenant; as if he meant to say, That it was unpossible for God to forget that which he once promised to Abraham. Howsoever the jews than had fallen from the grace of God by their sins, yet he avoucheth notwithstanding that he is their God still, and that they were his peculiar people which depended upon his election: and therefore in regard there were many reprobates among them, 
My people.  he only directs his speech to the faithful, for he lets the wicked languish and consume away in their incredulity. But the godly have here an inestimable consolation, to wit, that albeit they be pressed with grief and anguish for a time, yet because they put their trust in him who is the father of mercies and God of all consolation, they shall in the end feel that the promises of grace were conserved and kept for them as an hid treasure, to glad their hearts in due season. See here an excellent commendation of the prophetical office, which serves to sustain the faithful in adversity, lest they should faint or sink under the burden: contrariwise, this place shows, that God is exceeding angry when he deprives us of such faithful teachers as may bring glad tidings to the Church whereby to refresh the weary soul, and to strengthen the weak.   
Vers. 2. 
* Or, speak to the heart of jerusalem.  Speak comfortably to jerusalem and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lords hand double for all her sins. 
HEre God gives his servants the Prophets a Commission, and puts that in their mouths which they were to utter, when fit time served, for to comfort the faithful that were sorrowful. And yet he stands not so much to exhort or embolden the Prophets to discharge this their duty manfully and faithfully, as he is earnest in giving of hope to the godly, wishing them to possess their souls in patience, until the Prophets were sent unto them with this joyful and comfortable message. To speak according to the heart, signifies nothing else but to speak that which is acceptable to us: for our heart abhors all unpleasant tidings, but it effectually embraceth, and runs (as it were) to meet with that which is well pleasing unto it. Now because the people were in a manner rejected and forsaken, what news could be better welcome than reconciliation with GOD, whereby all their sins were pardoned?  
Under the word jerusalem by a Synecdoche, 
jerusalem signifies the Church.  we are to understand the Church, which is so evident, that it needs no proof.  
The word cry, signifies, that this promise of grace shall be clear and evident; it shall sound so in their ears, that all shall understand: for if the Prophets should mutter or whisper only, the assurance of this consolation might seem doubtful or weak: but all doubting is taken away, seeing it is to be delivered freely and with a loud voice.  

Her warfare is ended.  That her warfare is ended.] This is that acceptable tidings; to wit, that God hath put an and to the afflictions of his people. Some take the word Tsebaab, which we have translated Warfare, simply for the time: as if he should say; Her time is accomplished. Others think that the time of visitation is here noted, but unfitly; because this word properly signifies among the Hebrews, a set and appointed time to finish and end some business or work in. But this similitude is doubtless taken from soldiers that have liberty to return home from war; for he saith, the end and issue of their afflictions are at hand: as if he should say; God will not always suffer the rod of the wicked to rest upon the lot of the godly, but keep a measure in humbling of them. He therefore compares the time of their captivity in Babylon, to a long warfare, which being ended, the soldiers that want employment, are sent home to their houses, to live there in peace and quiet.  
He saith in like manner, that her iniquity is pardoned; 
Her iniquity is pardoned.  because God will be so favourable unto them, that he will no longer in rigour pursue them: this therefore is the exposition of the former words. 
Simile.  For as the Physicians in healing bodily diseases, do first remove the causes from whence they spring, even so the Lord deals with us. The rods wherewith he beats us proceeds from our sins: he must of necessity pardon them then, before his strokes can cease: 
Our sins must be forgiven, ere our afflictions can cease: See Chap. 38.17.  and therefore the Prophet saith, that her warfare is accomplished, because her iniquity is no longer imputed. Some take the word Anonah, for misery, and say that it shall have an end: which sense also suits well, for so the Prophet affirms one and the same thing two ways: for to say that her warfare is ended, and that her miseries are finished, are things that have one meaning. But yet we must hold this principle; that God ceaseth to correct when he is reconciled: so as the remission of sins ought always to go before as the cause, although, as I think, we may say that God was so pacified, that having pardoned the sins of his people, he is now ready to receive them again into his favour.  
Double.] This place is expounded two ways: for some affirm, that he people which had deserved double punishment, were adorned with double grace: others, that God would chastise them no more, because they had had enough already. Now howsoever the first exposition contains a fruitful and profitable doctrine, yet we will let that pass now, because it agrees not with the text: for it appears the Prophet meant only to say, that God satisfied himself sufficiently with the miseries which his Church had suffered. I wish therefore that those had been more modest which blamed Saint jerom 
Saint jerom.  and other authors for this second exposition, which is much more fitting; and not the other subtlety, that the Lord will render double grace for double affliction. The sum is, that the Lord will punish his people no more so long, nor so sharply, because his loving kindness hath overcome his displeasure, and will not suffer him to exercise so rigorous a course any longer: thus the word double, aught to be taken for largely, or abundantly. 
Double, is taken for largely, or, abundantly.  For we must not imagine that the chastisement was equal, or greater than their sins; for their blasphemy is to be abhorred who accuse God of cruelty, as if he corrected men too severely. What punishment is sufficient for the least of our offences, committed against his infinite Majesty? This aught therefore to be referred to the mercies of God, that he always smiting in measure, as it is in Chapter 27.8. will give them no more blows, neither yet continue them any longer. Why so? Because the former strokes have sufficed him, albeit the people deserved to be beaten again and again with much more severity. The Lord shows himself like a father, who having conpassion on his children, never chides but unwillingly, and therefore is willing to pardon them their faults. 
God is as willing to pardon our faults, as we would have them pardoned.    
Vers. 3. A voice crieth in the wilderness; Prepare the way of the Lord, make strait in the desert a path for our God. 
He goes on with the argument begun, and shows more plainly, that he will send messengers to the people (in appearance forlorn) which shall comfort & cheer them. And thus he prevents an objection which some might make; Thou tellest us indeed of comfort, but where are the Prophets that should bring the same unto us? For we shall be in a desert. Whence then, I pray thee, shall this consolation come? Thus he tells them then that the desert shall be no means to debarro them of this consolation. The desert here is taken figuratively, for that desolation which should come upon them: though I deny not but the Prophet also alludes to the way between Babylon and judeah; for the tedious passage thorough the desert, might seem to take away all hope of returning home again. Notwithstanding he promiseth, that albeit all the passages were stopped, and that there were no way set open for them, yet that the Lord would easily make the roughest ways smooth and plain for himself, and for his servants. Some join the particle, In the desert, with the member following, and expound it thus, Prepare the Lord a way in the desert. But it seems rather that the Prophet brings in a voice, which should gather these banished ones together, which were driven out of the habitable land. As if he should say; Indeed you see nothing but an hideous desert before you, but yet you shall hear this comfortable voice, by the mouths of my Prophets. Now these things must be referred to that miserable bondage wherewith they should be oppressed in Babylon.  
But to whom is this voice directed? Is it to the faithful? No such matter. To whom then? 
To whom this voice is directed. Cyrus. The Medes, and Persians.  To Cyrus, to the Medes and Persians which held this people captive, who because they were no voluntary servants of God, they were constrained to deliver them whether they would or no. This is the cause why they are commanded to prepare and make ready the way, that the people might pass home into judea, as if he should say, Make passage for them in those ways where none was before. And this sets forth the efficacy and force of this prophesy, for when God gives power to his servants to command cruel tyrants given to robbery (and were then conquerors over the Babylonians) to prepare the way for his people: he thereby shows, that nothing shall be able to foreslow the accomplishment of his promise, because he will serve his turn of the Medes and Persians, as of his hired servants.  
What an excellent consolation 
A singular consolation.  is this, to hear that God useth the service of Infidels, yea and when his Church hath need, to make all creatures put to their hands for the helping forward of our salvation?  
Where he saith, the way shall be prepared, not to the jews, but to the Lord himself: in this also we have a singular testimony of the love he bears us, in attributing that to himself which in deed belonged to his people. What need had he of any way to be made for him, or to have a path prepared? None at all. But thus it pleaseth him to make known that we are so nearly joined unto him, that he counts it as done to his own Majesty which is done to us. This manner of speech is found often in other places, as when it is said, that God went forth for the salvation of his people, even for the salvation with his anointed, Abac. 3.13. Also that he went through Egypt, and led them in the wilderness like a flock, Exo. 11.4. Psal. 78.52.  
Now this place is alleged by Matth. 3.3. Mark. 1.3. Luk. 3.4. john 1.23. and applied to john Baptist, 
john Baptist, the first and most renowned herald of our redemption.  as if these things were foretold of him, and very rightly: for he was the first and most excellent messenger and herald of our salvation and redemption, of which, the deliverance from Babel was only a type and figure. And in very truth when the poor and afflicted Church recovered health in john Baptist his time, the deformity which it had, did rather resemble a d●sart, than the captivity of Babylon. But Gods will was that in the desert where the Baptist preached, the figure and image of this horrible scattering might be perceived, which had almost consumed and wasted all the beauty of the Church. So than that which the Prophet saith here under a similitude, was then fulfilled indeed: for john Baptist held forth the banner of gladness, when things were very desperate and confused.  
I grant this voice sounded before by the mouth of Daniel, Zacharie, and others; but the redemption being then nearer, john Baptist spoke with more efficacy: for he pointed out Christ with his finger. 
john 1.29.   
But because the besotted jews were nothing touched (for the most part) with the true feeling of their scattering, therefore john the Baptist sought out a solitary and desert place, that by the beholding of him he might awaken the drowsiest of them to the hope of the promised deliverance. 
john 1.21.  In that he said he was no Prophet, it was in regard of the end of his calling, and of the sum of his doctrine: for he was not sent to exercise any particular function for any set time, but to prepare men's hearts to receive his Lord and Master. He also refers that properly to all men which is said here, touching the removing of the impediments out of the way: namely, because the perversity of our nature, the overthwart turnings of our understandings, and the rebellion of our hearts, do shut out the Lords passage, and causeth us that we can not so deny ourselves as to yield him the obedience which we own him.   
Vers. 4. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be straight, and the rough places plain. 
HE both confirms and expounds the former sentence: 
The former sentence confirmed and expounded.  for he shows, that the Lord will suffer no impediment stand in his way to hinder him from redeeming and restoring of his Church, when it seems good unto him. These words may well be translated in the imperative, so as the Lord should make the whole verse a charge given to the Prophets to prepare and make plain the way, but the difference is not very material: let it suffice us to have his meaning, which is, that God's hand shall prevails, though many difficulties and lo●● 〈◊〉 come in the way to hinder this deliverance. Thus we may see that many hindrances present themselves as often as God once gins to work for the salvation and succour of the afflicted: 
God no sooner gins to work for the salvation of the afflicted, but, many impediments comes in the way.  wherein notwithstanding his glory shines so much the more; neither is it any way hurtful for us. For his admirable power is manifested before our eyes, seeing all the forces, enterprises, and imaginatione of man's brain can never so hinder, but that his decree must of necessity come to pass: for he will bring his servants as easily over mountains, and through rough ways, as if they passed through even and smooth ways. It is certain that by mountains and hills, the Prophet under a figure means all sorts of obstacles: for Satan never ceaseth plotting how to hinder our salvation. For when the matter concern our spiritual deliverance, no doubt but these words comprehend in them all inward and outward impediments, 
Impediments hindering us in our spiritual course.  as carnal lusts, and crooked affections, ambition, vain confidence, impatiency, etc. all which do wonderfully withstand our passage, 
A singular consolation.  but the Lord will remove them all: for when he stretcheth forth his hand, nothing shall be able to turn or hold us back.   
Vers. 5. And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. 
HIs meaning is, that this work of redemption shall be so glorious, that the Lord will make it known to all, that himself is the author of it, and will cause his power and majesty to shine therein. It is true that they may be perceived in all places, and in all things; but he promiseth especially to reveal his glory in the protection and deliverance of his Church; and not without cause: for the redemption thereof even from the beginning until Christ's coming, was as an incredible renewing or second creation of the world. This promise therefore came in due season, when God's power which he was wont to manifest, was now almost so extinct, that there scarcely shined any sparkles thereof: as it is said, Psal. 74. We see not our signs. etc. I say, it was to good purpose that the Prophet promised them a sign so unwonted and memorable, by which they might evidently perceive, that God had infinite means in his hands to help his Church, although he seemed to defer it for a time.  
He amplifies this miracle afterwards by another circumstance; that is, it shall not only be glorious among the jews, but also in strange Countries far remote from them: for by these words, all flesh shall see, he means that all nations under the Sun should know, that the return of the jews out of captivity, was a work wrought from heaven, and that God spoke not to them by his Prophet in vain.  
Wherein he taxeth the incredulity of men, who rest not upon God's promises, but hold all that the Prophets speak in his name for fables, till they see the performance thereof with their eyes. By this place we are also taught, what is the true means to correct our unbelief; 
The right way to correct our unbelief.  even to exercise ourselves daily in the meditation of God's promises, that so our faith may be confirmed by all the testimonies of his love which he sets before us. For thus we must join practice to the promises. The bare view of God's works do pro●●●● little, and therefore he sends his word to open our understandings: and in the second place, he seals up the truth thereof by the effect itself.   
Vers. 6. A voice said, Cry. And he said; What shall I cry? All flesh is grass, and all the grace thereof is as the flower of the field. 
HE speaks here of another voice, then that which he mentioned vers. 3. For hitherunto he hath spoken of the voice of the Prophets: now comes in the voice of God; 
The voice of the Prophets the voice of God, yet it is necessary to distinguish them.  who commands the Prophet to cry. I deny not but the voice of the Prophets is also the voice of God, whose instruments they are, (for they speak not of themselves:) yet this distinction, is necessary, to the end we may know when the Lord commands, and when it is that the Prophets and Ministers do execute his commandments. There is a fit comparison between the two voices then, that we might learn to receive the message which the Prophets bring in the name of the Lord, with as much reverence as if himself spoke unto us from heaven: for they speak as from his mouth, and as his Ambassadors utter nothing but that which his Spirit suggests unto them.  
Moreover, by this preface 
Why the Prophet useth this preface.  we are admonished, that the Prophet means to speak of some great matter: for howsoever he always protests faithfully to deliver that to others, which himself received from the Lord; yet here to stir up the more attention, he tells us that the words which he pronounceth, were put into his mouth by the express voice of God.  
Hereunto appertains the verb To cry: 
The interrogation hath an emphasis here.  as if he should say; Thou must publish this message with a loud voice, that it may indeed go to the quick. But the interrogation which is added, imports much: for the Prophet's meaning therein is, that he ran not of his own head, nor bragged of things he understood not; but that they were taught him at leisure, and distinctly; he being well advised, and very attentive.  
From the matter itself we may gather, 
What is to be gathered from the matter itself.  that here is nothing superfluous, in regard that two principal points of the heavenly doctrine are here to be handled summarily. First, that howsoever man be nothing in himself but smoke and vanity, and that all his excellency vades and perisheth as the shadow, or like the flower; yet the faithful have good cause notwithstanding to rejoice, because they seek their salvation out of themselves. Secondly, albeit they be strangers upon earth, yet they are enriched with heavenly glory, because the Lord unites himself unto them by his word; for our abasement ought to inflame us with a desire to partake of God's grace.  
The Prophet knew well enough what he was to teach, 
What shall I cry?  but he meant to rouse up their spirits by this interrogation; thereby to show, that himself and all his fellow servants were constrained by this necessity to utter this sentence, and that they could not otherwise discharge their duties well, though they should entreat and admonish never so much: for the truth is, nothing shall be gained by speaking, if they hold any other tenure than this.  
The word cry, may signify a liberty and evidence in the words: for the Prophets were not to whisper between the teeth, but in the hearing of all to pronounce that which they had to say roundly, and to their understandings; yea freely and plainly to open the meaning of whatsoever message they had received. Is any man called to the office of teaching 
What such are to do as are called to the office of teaching.  then? Let him always think and remember that he must use an invincible freedom of speech against all difficulties that are opposed to his ministry, as the Prophets and Apostles have done, without shrinking their necks out of the collar. Woe be to me, saith the Apostle, if I preach not, for necessity is laid upon me: 1. Corinth. 9.16.  
All flesh is grass.] First it is to be noted, that he speaks not here of the fragility of man's life only, for the words have a larger sense; that is, to bring to nothing all the excellency which men may seem to have in them. David indeed compares this life to grass, Psal. 103.15. because it is corruptible and transitory: but the scope of the text shows, that Isaiah speaks not of the outward man only, 
How far this phrase, All flesh is grass, extends itself.  but also comprehends the gifts of the mind, wherewith men are usually puffed up; as wisdom, valour, industry, judgement, dexterity, in dispatching businesses, by means whereof they think themselves more excellent than all the rest of the creatures.  
This is better expressed by the word Chased, which is by and by added; which some translate Glory: others, Well doing: but I had rather expound it grace: 
The meaning of this word, Grace.  by which word I understand, whatsoever gift it is whereby men purchase praise and honour unto them from others. Notwithstanding, the passive signification may have place: as if the Prophet should say; Whatsoever is excellent and worthy commendation among men, proceeds from the mere liberality of God. And in this sense, David calls the Lord, the God of his savour: Psal. 59.10. by whose grace he had received so many benefits as he enjoyed. It is also very certain that all that which is praise worthy in men, is here called by this word grace: and is by the Prophet condemned every whit of vanity: for there is a close opposition between the common gifts of nature, and the grace of regeneration.  
Many expound this of the Assyrians, and refer it to them, as if Isaiah meant to discharge the hearts of the jews from all fear, by lessening, or indeed by taking clean away the power, riches, wit, and subtle plots of their adversaries. Thus they expound it then; If the force of your enemies fear you, remember they are but flesh, which by its own debility consumes itself away. But these men's errors shall be sufficiently convinced anon by the very scope of the text, where the Prophet applies his speech directly to the jews. We are diligently to observe then, that whole man with all his faculties wherein he pleaseth himself, is here compared to a flower.  

Men are easily brought to confess they are mortal, but the difficulty is to make them disclaim their own carnal reason: 1. Cor. 2.14.  All men are easily persuaded of their mortality touching this life; and the profane writers have disputed that question at large: but there is much more difficulty to pluck up that confidence which men conceive through a false opinion of their own wisdom: for they think they have more sharpness of wit & industry in them than others, and therefore also think they have good occasion to glory in themselves above others. But our Prophet shows, that the rarest gift in man, fades and perisheth forthwith, Notwithstanding, he seems to add a kind of correction by way of mockage, in speaking of the flower of the field: for there is more beauty in a flower, then in grass. It is therefore a yielding or granting: as if he should say; Though men have some outward appearance of beauty, such as is in the flowers of the field, yet, all is but a flower ● for the beauty and grace thereof wholly vanisheth away; so as their glorying and flattering of themselves in this vain and deceitful glittering show, is to no purpose at all.   
Vers. 7. The grass withereth, the flower fadeth; because the spirit of the Lord bloweth upon it: surely the people is grass. 
THis may well be understood of the beauty of the fields, which the violence of one gale of wind spoils; as it is said in the hundred and third Psalm: for we know that the wind is called the spirit of God in other places. But I rather think the similitude is applied to the present purpose, because otherwise the application would be obscure. The Prophet than expounds his own meaning when he said, that men with all their glory were nothing but grass, because the spirit of God will consume them in the top of their pride with one blast. Therefore this speech must be thus resolved; Howsoever it be true that men being indeed with excellent parts of nature, may flourish; yet they shall know that all is but vanity, when the Spirit of God shall but blow upon them. For in that they grow so besotted in their own overweening, it is because they never set themselves in God's presence, but dig themselves hiding places, that they may flatter themselves without check or control. To the end than that they might no more deceive themselves with the sweet deceits of lying vanities, the Prophet summons them before God's judgement seat, and grants indeed that they flourish in appearance, as long as they keep themselves a great way o●f from the presence of God's Majesty; but let the Lord begin once to blow upon them, their all their beauty and strength shall forthwith vanish into smoke. He seems to attribute an office to the Spirit of God, Object. which is not very fitting unto it: for it is his property to 〈◊〉 the face of the earth: as on the other si●●● he withdraw himself never so little, all things fall to nothing: Psal. 104. And Isaiah affirms here the clean contrary. Some may think then, that one Prophet contradicts another. Ans. But there is no absurdity in it to say; that all things are renewed by the virtue of the holy Ghost. And again, that the same Spirit should consume those things which seemed very glorious before. For we have no being but in God; and to begin to be something in him, we must first of all b● convinced of our vanity, that we may the better acknowledge it. The Lord therefore blows upon us, to teach us that in ourselves we are nothing.  
Now to the end all might know that the Prophet spoke not of strangers, but of that people which gloried much in the name of God, he adds, that the people is graff: ●or the jews thought themselves more wor●●●nd excellent than any other nation, and therefore that they of all others ought to be separated from the common sort of men. He speaks to them then properly and expressly, to the end they might attribute nothing unto themselves above others: as if he should say, You shall show yourselves very discreet and wise, if in considering your own poverty and baseness, you shall reject all vain confidence. In a word, the Prophet having spoken of comfort in the first verse, he now shows how men ought to be prepared to receive it: 
In the first verse the Prophet mentioned some consolation: now he shows them the means how to be prepared to receive it.  but they are no way fit to receive it, unless they be first brought to nothing. Our hardness of heart than must be softened, our high and proud conceits must be brought low, our glory turned into shame of face, and our hearts tamed and humbled, if with fruit we will receive the consolations which the Prophets shall bring us by the commandment of the Lord.   
Vers. 8. The grass withereth, the flower fadeth, but the word of our God shall stand for ever. 
THis repetition is added once again to bring all the glory of proud flesh unto nothing: 
With matter of humiliation, the Prophet mingleth matter of consolation.  it also therewithal contains an excellent consolation; to wit, that the Lord having humbled his servants, forthwith gives them matter of joy and gladness. This is the order of the text then, The grass withers, but the word of the Lord endures for ever. This only consolation is sufficient, namely, that the word of God is made the ground of our comfort: 
God's word, the ground of our comfort.  as if God himself should reach out his hand to lift us up, after he hath manifested to us how empty and destitute we are of all good things, and how perishable and transitory our flesh is. We then are frail, and fading as the flower, but the word of the Lord is firm and eternal. To be short, that life which is wanting in us is offered us elsewhere.  
The whole sum of the Gospel 
The sum of the Gospel.  is here comprehended in few words, for it consists in the knowledge of our misery, poverty, and vanity, that being humbled in good earnest, we might have our recourse unto God, by whose only grace we shall be wholly restored. Let not such then as are acquainted with their woeful condition by nature be therefore out of heart, 
Our base estate must not put us utterly out of heart.  for the word of the Lord is set before them, which is able to build them up, and to give them strong consolation.  
Moreover, we are here taught to seek consolation no where else but in eternity, which is only to be found in God, and in none other: for there is no stability in earth or earthly things. 
No stability in earth, or earthly things.  What madness is it then to place our happiness in present things, which we see consume like smoke? He therefore much deceives himself which thinks he can meet with true felicity till he be come unto God, who is therefore called the eternal, in holy Scriptures, because we might know that life flows from him into us: yea, he hath adopted us for his children on this condition, that we may partake with him in his immortality.  
But all this shall profit us very little, unless we be showed the way how to attain it: 
The way how to attain true felicity.  the word therefore comes between, from which we must not turn an hairs breadth. For if we wander and stray from it, we shall be entangled in such wonderful laborynths, that we shall never know how to get out.  
Now he saith, the word endures for ever, not only in itself, but in us also: which we ought diligently to observe, because without this addition we should never be able to attain any sound consolation. And S. Peter, a faithful expositor of this place applies it unto us, in saying, that we are regenerated by this incorruptible seed: yea, by this word, which, saith he, is preached among you, 1. Pet. 1.23. whence we gather, as I touched a little before, that life is prepared for the dead, which shall earnestly draw near to this fountain set open unto them: for that power which is hidden in God, is manifested unto us by this word.   
Vers. 9 O Zion that bringest good tidings, get thee up into the high mountain: O jerusalem, that bringest good tidings, lift up thy voice with strength: lift it up, be not afraid: say unto the Cities of judah, Behold your God. 
HE goes on still with the same argument. The Lord promised before that he would send Prophets which should publish the promises to comfort this desolate and sorrowful people: now he commands that this consolation be spread further, because he means that his grace shall be shed forth upon the whole land of judeah. He gave hope of these joyful tidings to jerusalem and Zion before: now his purpose is, that this voice should sound forth, and ring throughout all the rest of the Cities, for which purpose he commands them to lift up the voice, and to publish it in the high mountain.  
Now howsoever it be true that by the names of Zion and jerusalem, one and the same is to be understood, yet the repetition is diligently to be marked. For the meaning is, that this City was no way more excellent than the rest, but in regard that God had chosen it above the rest to be the seat of his Sanctuary. In the next place he saith that they publish good tidings, because the Priests and Levites were there ordained and instructed according to the rules contained in the Law, that they might be fitted to be leaders of the people, and to publish the doctrine of salvation. In the mean while this title wherewith God adorns his Church is well to be observed, to the end she may be known by some sure and infallible mark. 
That assembly is not to be reputed the Church, where the doctrine of salvation▪ sounds.  For that assembly is not to be held for the Church where the heavenly doctrine of glad tidings is not sounded forth and preached: and in this sense the Apostle saith, that she is the pillar and ground of truth, 1. Tim. 3.15. For albeit God might govern us well enough without the ministry of man, yet he hath imposed this charge upon his Church, into whose hands he hath committed the inestimable treasure of his word, & for this cause she is called hereafter, The mother of all the faithful, Chap. 66.10.11.12. Hence it follows, that nothing is more absurd and unjust, then to see dumb Idols to boast of the name of the Church, 
The true Church the mother of the faithful. Dumb idols in the papacy, boast in vain of the title of the Church.  as they do in the Papacy. We are also advertised, that the Church is not taught of God that she should keep her knowledge to herself, but that she should proclaim that to others which she hath learned. Moreover, she is enjoined to publish this grace freely without any fear, that the Prophets might know they were not to speak temerously, as of a thing doubtful, but as those that were well assured of that truth which they set forth, being fully persuaded that God which was the author of it could not lie; but his will was, that the witnesses of his grace should come out of Zion, to replenish the whole land of judeah with gladness.  
When he adds, Behold your God; In this sentence he comprehends the sum of our happiness, which consists in enjoying the only presence of our God, which brings with it the fullness of all good things; but if we be deprived of it, no greater misery can befall us. For if we be estranged from God, all things must of necessity turn to our ruin, though we should enjoy all the pleasures in the world. From this circumstance it is also to be noted, that nothing is more contrary unto faith, then to tie the doctrine which the Prophets publish, to the sight of our eyes: for themselves must needs have been mute, if they had not lifted their minds far above the world; neither durst they otherwise have been so bold and constant to draw on others with them, to hope for better things in the midst of despair. Surely when the wicked have their swinge, and that iniquity hath gotten the upper hand; when the poor Church trembles, and seems of all other the most miserable, then is the time to lift up our heads, 
When it is the fittest time to proclaim comfort to the Church.  and so much the more to fasten our eyes upon the promises, and to preach and publish his comfortable presence to such as will behold it by faith.   
Vers. 10. Behold, the Lord God will come with power, and his arm shall rule for him: behold, his reward is with him, and his work is before him. 
He enricheth this short and latter sentence with many words, because it needed some exposition: and he useth the word behold again, for the greater certainty, that he might so much the more encourage the faithful. He shows more fully then, of how great use the presence of God is unto us: and first he saith, he will come with power, which shall not be idle, but such as we shall feel to be effectual. Some translate the word Lo, Of himself, which also word for word may be turned, He is mighty, or, reigning of himself. Now his meaning is, that God is strong enough, and needs no man to help him. The same is repeated under the words reward and work: for it is usual among the Hebrews to repeat one and the same thing two ways. By reward, we must not understand a recompense due by merit; but the righteousness of God, by which he protests he will recompense those which call upon him in truth, and with upright hearts: for those that are but meanly read in the Prophet's language, know that the word Secar imports so much.  
The sum is, that God will not come to make shows only, but will manifest his power, and make us to feel it indeed.  
And thus it would not be amiss, if the word Effect, were put in stead of work. Many expound this more wittily, and descant like children upon work and reward, as if work were the merit to which reward must be given: but the Prophet had no such meaning. In both words he repeats the same thing, as I have said, and sets forth the fruit of the Lords coming, which the faithful shall receive to their exceeding benefit.   
Vers. 11. He shall feed his flock like a Shepherd: he shall gather the lambs with his arm, and carry them in his bosom; and shall guide them with young. 
BY this verse he shows what this work of the Lord is: for in as much as he works diversly, and infinite ways, the hearer might have doubted with himself what God meant to do. And thus the general doctrine could not of itself have been sufficient to have raised up their hope. Now howsoever he stands not to reckon up all the parts of God's office, yet in these few words he signifies, that his determination was to uphold and keep his Church. And therefore he compares him to a shepherd: by which word he sets forth God's infinite love towards us, in that he vouchsafeth to stoop so low as to be our shepherd. 
God's love in this verse. God's power in vers. 10. to be joined together.  The Prophet hath in other places, yea and in the former verse also, armed him with a terrible and invincible power for the defence of his Church; which he will also repeat again afterwards: but here he attributes to him a more gracious title, to the end the faithful might sweetly repose themselves under his protection.  
Moreover, although by the word flock, he means the elect people whom he had taken into his custody, we are notwithstanding admonished, that he will be no shepherd, but to such as with the modesty and weakness of sheep and lambs, are content to follow him. The condition of a flock therefore must be considered: for he will not feed wild beasts, 
God will be no shepherd to wolves▪ but to such as show the tractable and meek nature of lambs.  but lambs. Let us therefore cast off all stubbornness, and let us suffer ourselves to be meekened, if we mean to be gathered into this sold, whereof God promiseth to be the shepherd.  
He will bear them.] These words express the singular goodness of God, who over and beside the vehement love which he bears to his flock, hath respect to the weak and feeble sheep; for than he shows the care he hath in dealing gently with them, his humanity in approaching near unto them, and his patience in bearing them in his arms. Wherein we see, he omits no office that appertains to a good shepherd, whose duty is to have his eye upon all his sheep, that he may govern them according to their condition: and to comfort them; but especially those that are sick and infirm. The sum is, That God will be gentle, loving, mild, & merciful in governing his servants; so as he will not require more of the weak than they are able to bear.   
Vers. 12. Who hath measured the waters in his fist? and counted the heaven with a span, and comprehended the dust of the earth in a measure? and weighed the mountains in a weight, and the hills in a balance? 

Having set forth Gods fatherly love towards his little flock, now he sets forth his power the second time.  Having finished his speech touching the fatherly care that God hath for the defence of his people: now he comes to set forth his power; and magnifies it as far forth as possibly he can, which yet shall move us very little, unless we look narrowly into the Prophet's meaning. An ignorant person at the first blush would say that the Prophet hath heaped up a many of broken sentences without grace or art: but if we have regard to his scope and end, by an elegant speech he adorns the power of God seasonably, because his power is the true and best stay for our faith to lean upon, 
God's power, the true stay and prop of our faith.  that thereby we may be assured he will perform his promise. It is not for nought the Apostle saith that Abraham doubted not, knowing that he which had promised, was also able to do it, Rom. 4.20. And in the same sense he saith, 2. Tim. 1.12. I know whom I have believed; God is able to keep that which I have committed unto him. To this belongs the saying of Christ, My father which gave them me is greater than all, joh. 10.19. Seeing then that we have continually to wrestle against distrust, and that Satan is ready to cirumvent us by many fetches, we must attribute to the power of God the praise that it deserveth, to the end his promises may be received of us with that assurance which is requisite.  
Now because the restoration of the people was a thing incredible to flesh and blood, it was needful that the minds of the faithful should be raised up far above the world, lest they should tie the grace of God to human helps. We see the Prophet not only teacheth that God is the Creator of heaven and earth: 
The Prophet plays not the orator only in setting forth God's power but applies it to the present occasion.  but whatsoever he recites touching his infinite power, it is applied to the matter in hand; which we also are to do at this day. When any adversity presseth us, our salvation seems to be hidden, God's power is overshadowed, as if a cloud were come between us and it: we stand amazed, even as if we were utterly rejected and contemned of the Lord. Let us not think then that this description is some light matter: for if the persuasion of God's power were well settled in our hearts, 
The firm persuasion of God's power well settled in our hearts, would keep us from being shaken of any temptation.  we should never be so tossed up and down; neither should any calamity be able to trouble us.  
Abraham rested upon this power, as we have said, that he might with assurance embrace that which otherwise was incredible: and therefore S. Paul affirms that he hoped, above hope, being resolved that God was able to perform that which he had spoken, so as he neither staggered, neither was he weak in the faith, Rom. 4.18.19. This teacheth us to lift up our eyes above the hills, Psal. 221.1. and that we judge not of things according to the outward appearance; 
We must not judge of things according to outward appearances.  but that we may indeed assure ourselves, that that which God hath said shall surely come to pass, because he hath all things in his own power.  
All of us are to rest in this; but (as I told you) the jews had exceeding need to be fully resolved of it, for they were oppressed under very mighty tyrants: all passages were shut up against them: all hope of liberty was taken from them: in a word, they saw themselves every way compassed about, as in a great and hideous wilderness. This consolation therefore had been set before them in vain, if by the Prophet's admonition their minds had not been raised up to heaven, that so they might wholly rest their hearts upon the absolute power of God, without looking to inferior things.  
When he speaks of measures which men use in small things, it is to apply himself to our weakness: 
God is feign to lisp as it were unto us, otherwise we were not able to comprehend his incomprehensible greatness.  for the Lord lisps with us thus ordinarily, taking similitudes from things usual amongst us, when he is to speak of his own Majesty, that so those of shallow and feeble capacities might the better comprehend his greatness and excellency. We are therefore to reject all carnal imaginations of God, because his greatness surpasseth all creatures: for the heaven, the earth, the sea, and all that in them is with their unmeasurableness, are yet all of them nothing in comparison of him.   

Vers. 13. Who hath instructed the Spirit of the Lord? or was his Counsellor, or taught him?  
14. Of whom took he counsel, and who instructed him, and taught him in the way of judgement? or taught him knowledge, and showed unto him the way of understanding?  
THe Prophet now descends to speak that of God's wisdom, 
The Prophet having described God's power and goodness, now he mentions his wisdom.  which in the former verses he taught concerning his power and goodness. This golden chain is to be noted: for as carnal reason doth perversely restrain the power of God to outward helps, so doth it without reason subject the incomprehensible counsel of God to human imaginations: and thus many things will present themselves to hinder the course of God's works, till he himself be exalted far above all creatures. If our reason may be judge, than there will be no end of doubtings. 
Where reason is judge, there will be no end of doubtings.  For as oft as it conceives not how the Lord works this or that, we will call into question the truth of his promises; because whatsoever surmounts our reason, will forthwith seem an impossible thing unto us. 
We must oppose God's power to our weakness, and his wisdom to our presumption.  Thus then, as we are to oppose God's power to our weakness, so are we to prefer his incomparable wisdom, before our presumption and boldness.  
In ask whether any hath instructed or directed the Spirit of God, it is to show that he needs no teacher to go before him, or to counsel him in unknown things. The Spirit is here taken for reason, judgement, or understanding: for he borrows the similitude from the nature of men, the better to apply himself to our capacities. For, as I think, he speaks not here of the essential spirit of God. 
One thing set forth divers ways.  Now the Prophet sets forth one and the same thing divers ways, to teach us that man is more beastly than the very brute beasts, when he dares aspire to heaven, to search and weigh the works of God in the unequal balance of his reason: Isaiah meant then more and more to beat down the headiness and overweening of men. S. Paul allegeth this place to the same end, that he might stop our mouths in ask curious questions touching the incomprehensible counsels of God, 
Rom. 11.34.  who will not have them searched into, further than with such sobriety as is meet for so high mysteries. Only there is this difference between Paul & Isaiah: the Apostle saith, 
That which Isaiah speaks in general, the Apostle applies to a particular.  that the mystery of the Gospel cannot be comprehended by man's natural understanding: and the Prophet in general magnifies the providence of God. And yet we must inquire and search into both these points with humility, and captivate our whole reason under a right obedience: for all our wit and understanding is nothing but darkness, till Christ hath enlightened us by his Spirit.   
Vers. 15. Behold, the nations are as a drop of a bucket, and are counted as the dust of the balance: behold, he taketh away the Isles as a little dust. 
IF we mean to understand our Prophet's meaning aright, and to read with profit that which he hath here written, 
How to read this prophecy with fruit.  we must learn to find out his drift, as I have touched before. For he extols not God's greatness thus at random, but sets it forth with all his skill, according as the circumstance of the matter which he now is in hand with requires: to let the Israelites know, that this buckler is sufficient to cover them, and that they were not to fear the endeavours, rage, nor violence of the world, provided that God show them his favour: and that thus they were to learn to yield themselves under his safeguard. For if they had not been well grounded in this point, they should have met with infinite occasions which would have driven them out of heart every minute of an hour. The Prophet therefore goes on with the same argument still, and tells the jews, that if the nations and peoples be compared with God, they are as nothing: for with his only blast he will scatter all the inhabitants of the earth, as if they were but a little pick of dust. For in regard we are too much inclined, and foolishly witty in seeking pretences to strengthen our own infidelity, we imagine that whatsoever Satan conspires to hinder our salvation, shuts up all passage against God. The Prophet minding to correct this vice shows, that all creatures are nothing before him, and that all nations when they stand on an heap, are but as the small drops of a bucket in his presence. Whence we learn, that it is a gross sottishness in us so to prefer the creature, that we abase the power of the Creator, who ought to be held as supreme over and above all things; as indeed he is.   
Vers. 16. And Lebanon is not sufficient for fire, nor the beasts thereof for a  offering. 
LEbanon: that is to say; if we should offer a  offering unto God, according as he deserves; neither Lebanon nor all the beasts that feed in it, would suffice for the sacrifice. He repeats & imprints in their minds this power of God still after divers manners, that the people who were to trust in it, should not respect creatures, nor any thing they were able to do with all their forces. Notwithstanding it seems the Prophet speaks expressly of God's worship, that he might bring the readers to have it in the greater reverence: as if he should say; Darest thou measure the power of God within the narrow scantling of thy reason? Why thou canst not serve him as thou oughtest, though thou shouldst lay all the wood and beasts of Lebanon at once upon his altar. Some gather hence that none can procure God's favour by offering sacrifices: which is very true; but we must have an eye to the Prophet's meaning, as I have already said; who to hearten on the jews, to the greater confidence, shows that all things are nothing, being compared with God.   
Vers. 17. All nations before him are as nothing; and they are counted to him less than nothing. 
THis is a repetition of that which he hath said before; to wit, that God can destroy all nations as soon as it pleaseth him: and that they are counted as nothing before him even in their best estate. But it may seem strange that he saith, All nations are nothing. Object. Were they not all created of God, that they might be esteemed something? I answer, Ans. this is spoken by comparison. For such is the perversity of our understanding, that it darkens God's glory and Majesty, and sets those things above it which should be set far beneath. When we are to enter into this combat then, whether God or the creature should have the pre-eminence, let us boldly pronounce, That that which is compared with God, is nothing. The Prophet speaks not simply of the nature of man as it is created of God: but his purpose is to beat down and to bring to nothing all their presumption and pride, when they dare set themselves above him. We know it is unpossible to subsist, or be without God, for in him only we live, move, and have our being, as it is said, Act. 17.28. notwithstanding that which David saith is also as true, to wit, that nothing is so vain a thing as man: who if he be weighed in a balance, will be found lighter than vanity itself, Psal. 62. And in this sort our Prophet shows that all nations are as nothing, yea, less than nothing: that he might the better note out both their vanity, and imbecility.   
Vers. 18. To whom then will ye liken God? Or what similitude will ye set up unto him? 
THe jews were in great danger of falling from God in regard of another temptation: for it is certain that the Assyrians and Chaldeans obtained not so many victories without the assistance of other nations: thence the jews might conclude; What avails it us to have a service of God apart from other nations, seeing our enemies in fight have victory from heaven; and our God in the mean while succours not us at all? Neither is it to be doubted but the infidels also mocked these poor captives, as it appears by other places.  
That this calamity than might not cause the jews to forget the true religion; God riseth up and saith, that a greater wrong can not be done unto him, then if the faithful being wrung by afflictions, should therefore conform themselves to the idolatries and superstitions of the Gentiles. Thus than he confirms them in the truth of his promises, lest they should faint under the burdens which they were to sustain.  
But the Prophet speaks not to the men of his time only, as we have said, but to all their successors who were to undergo sharp assaults against the Idols of profane nations, under whom they were held captives. And in the second place they had enough to do to shun the evil examples and customs of those nations: for it was exceeding difficult for them to continue constant being mingled among Idolaters, and daily beholding their corrupt manners. To the end therefore that they might not be tainted with any vain conceit, to wit, that the affairs of the Idolaters prospered well, in regard of the honour which they did to their Idols and false gods: the Prophet, I say, prevents such an offence, and saith, that they were in no wise to compare the gods of the Gentiles with the God whom they and their fathers worshipped: for those gods were made with men's hands; the matter of them being but gold, silver, wood, stone, or such like: but their God was the Creator of heaven and earth. Great must the outrage be therefore against his Majesty, when the same shall be compared with things of nothing: yea, it is a dishonour in the highest degree if he be not exalted far above the Angels, or whatsoever is called God.  
When S. Paul useth this testimony against Idolaters, 
Acts 17.29.  he perverts not the true sense of the Prophet's words; but from thence he rightly gathers, that it is a wicked thing to represent God by any similitude at all. And our Prophet not only dissuades the jews here from distrust, but also therewithal condemns the superstitions of the Gentiles; showing it to be a thing quite repugnant to the nature of God to be represented by any graven Image. And thus we see the Apostles doctrine suits well with this place: for the Prophet having proved that God's power is infinite, seeing he is able to comprehend all things in his fill, vers. 12. at last he concludes, To whom will ye liken me? Make what Image you will, it shall be nothing like me. This is a very profitable doctrine, and well worthy our observation: for were there but this one text, it were enough to refute all the inventions wherewith the Papists are misled, who permit it as lawful to represent God by outward shapes and figures. The Prophet holds it as a resolved truth, that it is unpossible to make an Image of corruptible matter, that should any way be able to match with the glory of God: he utterly rejects the Idols themselves: so far is he off then from speaking of adoring them, that he counts it even an execrable and horrible sacrilege so much as to frame or carve them, and to set them up before God.  
But the holy Scripture is full of such sentences. Moses advertiseth the people who were inclined to this vice, You saw no similitude nor shape (saith he) in the mountain, only you heard a voice, take heed therefore lest being corrupted, you should make you any graven Image, Deut. 4.12.15. Will we have a right knowledge of God then? 
God's image is most lively represented unto us in his word.  Let us not frame him after our fantasies, but seek him out in his word, where we shall find his Image represented unto us in most lively colours. Let us content ourselves with this knowledge, and never enterprise any thing of our own heads, for other means, as Idols, 
Images and Idols, teachers of lies.  and Images, will never teach us the truth, but vanity & lies, as jeremiah very well saith, Chap. 10.8. The stock is but a doctrine of vanity: And Abacuch, Chap. 2.18. The graven Image is a thing teaching lies. Now whereas the Lord sometimes compares himself to a Lion, to a Bear, a man, or the like, this is nothing to prove the lawful use of Images as the Papists dream: 
A d●●ame of the Papists refuted.  but such similitudes serve to set forth the goodness, lenity, anger, or severity of God, with other affections attributed unto him; which can not be manifested unto us but under similitudes of things familiarly known. To conclude, if it were lawful to represent God by an Image, we should then put no difference between him and the dunghill gods of the Gentiles, and so the Prophet's doctrine could not stand firm.   

Vers. 19 The workman melteth an image, or the goldsmith beateth it out in gold, or the goldsmith maketh silver plates.  
20. Doth not the poor choose out a tree that will not rot for an oblation? He seeketh also unto him a cunning workman, to prepare an image that shall not be moved.  
BEcause public consent in things is of great force, and that it is by and by received for a law, if a thing once please the multitude, the Prophet here fortifies the faithful against such an error. Here is therefore an occupation or prevention, as they call it; to wit, the jews were to take heed how they stood amazed, in seeing idolaters so careful in their strife, who should have the gaudiest gods; for if they did so, they were in danger to be seduced by them. But therewithal he riseth up in an holy indignation against the desperate folly of men, who so boil in their superstitious imaginations, that every one will have an idol fit to please his own humour. He also shows that no state or condition of men are free from this impiety, but that the poor are as well guilty thereof as the rich: 
All are gone out of the way all are corrupt▪ Psal. 14.3.  for the rich, they make them gods of gold and silver: the poor, of such a tree as likes him best. And thus he shows that all sorts are carried away with an intolerable fury in desiring and seeking out some excellent thing for the service of their gods, though the means to do it withal fail them. Men will have gods forsooth that they may look upon, 
The beginning of idolatry.  and handle. Lo here the original and fountain from whence idolatry hath sprung. For God is not near us in a puppet, but by his word, and by the power of his holy Spirit. And howsoever in his Sacraments, he represents unto us lively images of his grace and spiritual benefits, yet his only drift therein is, to lift up our minds by them to himself. But our Prophet in the mean while derides the folly of these blind idolaters, who care not what cost or pains they bestow or take, so they may furnish out trim and goodly idols.   
Vers. 21. Know ye nothing? Have ye not heard it? Hath it not been told you from the beginning? Have ye not understood it by the foundations of the earth? 
Having scorned the beastly sottishness of the Gentiles, he now turns again to the jews: for being all of us by nature inclined too much to superstitious vanities; so we also easily fall, if any example be set before us. The jews being captives and mingled amongst the Babylonians, were constrained to look upon horrible & damnable idolatries, which might soon draw them to a wicked imitation: Isaiah therefore as a good Prophet of God, speedily prevents them, and warns them that they be no whit moved with such spectacles. He asks if they have not been taught and instructed concerning the true God. Many expositors think that this is but one repetition; to wit, it appears by the creation of the world, that there is not so much as any appearance of seeking God in wood, stone, gold, or silver: but we may gather from the scope of the text, that these are two distinct members. For if he continued still to reprove the Gentiles, he would then bring no other testimonies but heaven and earth against them: but speaking to the jews, who were familiarly acquainted with the law of God; 
The jews had a double means of reproof.  for their reproof he useth testimonies taken both from the order of nature, and from the word.  
First, he asks in general, if they knew nothing. Secondly, he propounds the means by which they ought to discern the true God from the false. The first is from hearing the word; and therefore he saith expressly, Have ye not heard? Hath it not been told you from the beginning? The last is from this fair theatre of the world, where God's glory shines round about and beneath us. He would have contented himself with this second demonstration, if he had had to deal with the profane Gentiles; as Saint Paul also doth Act. 14.17. For speaking to them of Iconia, who had never heard word of the heavenly doctrine, he useth arguments taken from the order of nature. How? That God left not himself without witness, by giving rain and fruitful seasons. But our Prophet, who speaks of that true religion which was among the jews, could not omit the mentioning of the law, which was to make them double inexcusable, if they should forsake or despise it, to profane themselves among infidels. For they were convinced not only by the sight of their eyes, but also by the hearing of their ears: which were continually beaten upon by God, in the preaching of his law amongst them. Seeing then that from their mother's breasts they had (with their mother's milk) been nurced up with the milk of the true knowledge of God, and were instructed by their fathers, by continual succession, the Prophet tells them that they shall show themselves too perverse and unthankful, if such an help shall nothing profit them.  
For that which he saith of the beginning, or long ago, is to the same purpose; namely, that from their cradle, they had been nurced up in Gods true worship: and beside, in ages succeeding they had such continual teaching, as would not suffer them to err; only, if they did but remember what they had heard. As if he should have said; You have no new God, but the very same who manifested himself from the beginning to Abraham, Moses, and the rest of the patriarchs.  
And here we have an excellent confirmation touching the antiquity of that doctrine 
Antiquity of true doctrine  which hath continued so many ages among the faithful: not that antiquity is sufficient of itself 
Antiquity not sufficient in itself.  to give faith & assurance (for so the Gentiles might reply that their superstitions were no less ancient) but in respect that from the beginning, the authority of the law hath been abundantly confirmed, and that God hath testified that himself is the author of it: for this cause, I say, 
Antiquity a good confirmation of the truth.  it gets great confirmation unto it by long use, in that the successors knew that their ancestors gave them such a form of religion, which they could not reject without a manifest brand of apostasy. By such an order and progress then, all difficulty is taken away. Now we at this day have the same faith with these good fathers, 
Our faith one and the s●me with that that these good father's professed.  because with us they acknowledged one God, the Father of our Lord jesus Christ: for the faithful have all one word and promise, tending all to one and the same end.  
Where he adds, from the foundations of the earth; it is spoken by a figure, where a part is taken for the whole: for a part of the world is here taken for the whole. God hath set this world before men as a looking-glass, that by viewing of it, they might come to the knowledge of his Majesty, and that it might be an image of things invisible, as Saint Paul saith more fully, Rom. 1.20. Their ignorance then is inexcusable; for they need nor complain touching the want of means, whereby they may come to the knowledge of God, seeing he is ready so many ways to manifest himself unto them. 
Men sin more of pride and obstinacy, then of ignorane.  And to say the truth, men sin more of obstinacy and pride, then of ignorance: for they willingly despise God, speaking thus distinctly, that they might stay themselves in creatures, and in vain things. Can such a contempt deserve to be excused? No, for those who worship their own inventions in stead of God, (of which all almost are guilty) are they not welworthy to be blinded? Truly such, and so just a punishment is worthily to be inflicted, where there is so great headstrongness. 
Those that have a double means of knowledge, are doubly inexcusable if they sin against it.  But if the doctrine of God's word be joined to this knowledge which we have by the creatures, we shall be much less excusable. Thus than Isaiah mentions both knowledges, to show that the jews shall be worthy of double condemnation, if they stand not fast in the faith, being thus informed and assured of the power and goodness of God.   
Vers. 22. He sitteth upon the circle of the earth, and the inhabitants thereof are as grasshoppers: he stretcheth out the heavens as a curtain, and spreadeth them out as a tent to dwell in. 

Which he began in vers. 10, 11, 12.  He continues on his former argument, but after another manner; and sets out the magnificence and power of God. We have told you heretofore why he speaks thus; to wit, because we are too much inclined to distrust: so as the least occasion in the world will make us stumble and be offended. For which respect, 
The reason why the Prophet useth so many repetitions to one purpose. From the doctrine of the creation of the world, the Prophet descends ●o the perpetual government of it.  the Prophet is constrained to repeat one thing often, that he might keep in firm and weak hearts in the confidence of God's promises. Before, he handled the doctrine of the creation of the world, but now he comes to the perpetual government of it: for God contented not himself to manifest his power once only in the creation of the world, but continues still to show it with as great efficacy in the upholding and conservation of his work. This is well to be observed of us; for otherwise it were but a bare speculation to know that God did once create the world, unless we also knew that his hand were always stretched out to maintain and govern the same in the first estate. Which the Prophet expresseth in this word sitteth: as if he should s●y; The earth continues not stable and firm in her place, but as it is stayed & upheld by the power of God: for sitting, by a figure, signifies as much as rule or government.  
In that he compares the inhabitants of the earth to grasshoppers; 
G ashoppers.  it is to show that God is not enclosed within these narrow rooms, seeing neither heaven, nor the heaven of heavens are able to contain him; that so we might learn (when God is spoken of in the Scriptures) not to imagine any earthly or carnal thing of him touching his incomprehensible glory. Moreover, by this similitude we are taught how blind & sottish those are, which attribute any thing to themselves; 
Simile.  for they shall get as much by their brags, as if some little vermin, such as the grasshoppers be, would rise up against the clouds in fetching their frisks: but you know they are forced to fall down by and by to the earth.  
He spreads out the heaven as a curtain.] David useth the same kind of speech, Psal. 124. Isaiah and David speak both touching the aspect and spreading out of the heavens, in regard of our sight: for it is not their meaning that God spreads them out for himself to inhabit there, but rather that we might have room enough to dwell underneath. For as the earth bears us up, so the heavens do cover us: 
God hath ordained the earth to bear us, and the heavens to cover us. Object.  and thus we have a mansion or dwelling house made us in this world close and covered. But these similitudes may seem much to lessen the dignity of the matter whereof the Prophet entreateth, albeit his meaning is clearly to set it forth in the liveliest colours he can devise: for what is a curtain? What is a tent? What great matters are these? I answer; Ans. these similitudes are exceeding fit to amplify the matter: for it is as much as if he had said; God spreads out the heavens with as much ease as a man draws a curtain. He also leaves it to every man's consideration, how much difference there is between the heavens and a curtain, and what their greatness is; which all may perceive. Lastly, there is an opposition between the houses that men build with much toil and continual cost, (and yet it is much if they can raise a frame of an hundred foot high:) and this infinite height of the heavens, so spread by the only word of God. Which shows clearly, how excellent and skilful a workman he is.   
Vers. 23. He bringeth the Princes to nothing, and maketh the judges of the earth as vanity. 
STill he continues to extol God's providence, 
Now he comes to speak of God's providence in particular.  by which he governs the whole world, but especially mankind. In the former verse he begun to touch this doctrine; to wit, that God hath not created the world to leave it at six and seven, as we say, but hold his sovereignty and dominion over it; meaning still to retain the keeping and sustaining of it in his own hands. But because it pleaseth him to show himself more familiarly to men, the Prophet hath chosen this particular, that he might therein set forth and praise his providence. The sum is, that God's dominion extends itself far and wide, so as he governs all things in heaven and earth according to his good pleasure: but therewithal he teacheth (which was a point worthy of note) that in his government of mankind one may manifestly perceive notable marks of his power and providence. Now he contents not himself to note it in general terms, but picks out one particular instance which might the better awaken our drowsy minds. All things that befall the common multitude are soon forgotten, and is quickly out of mind as matters unworthy the talking of: but when Kingdoms and Monarchies wherein men are advanced to great dignities come once to fall, than it seems the very earth is shaken with it. The Prophet therefore stirs up our attention very fitly by such documents. Surely a man would think that Princes and Magistrates are separated from the common condition of men, and exempt from the ordinary calamities which befall others, because by their glory they seem to dazzle the eyes and minds of every one that beholds them: but they themselves for the most part are utterly blind, and therefore our Prophet especially aims at them, saying, That the Lord brings them to nothing. Hath the Lord so great force against the mighty Princes of the earth? What shall become of the base sort? Can he not, trow ye, deal well enough with them, and handle them as he list? Can he not give, and take away strength, and the greatness of men's spirits when he will?   
Vers. 24. As though they were not planted, as though they were not sown, as though their stock took no root in the earth: for he did even blow upon them and they withered, and the whirlwind will take them away as stubble. 
THough the particle Ak signifies Also, yet I have translated, As though, because it agrees best to this present verse, and so the plain meaning will be, They shall confess themselves to be in as poor a condition, as if they had never been planted nor sown. This is an amplification of the former doctrine: for in this verse he shows, that even Princes shall be so wholly plucked up and rooted out, that not one glimpse of their glory shall ever be discerned; even as if it had never been at all. Whilst they are in honour, Psal. 49. a man would think them to be so fast rooted that the blasts of adversity were never able to remove them: but sudden changes fall out in a moment which blot out their name and renown, so as men shall say, Were there ever any such? And this comes to pass not in men's persons only, but also to flourishing and stately kingdoms.  
Seeing then such great alterations are signs of Gods terrible power, let us beware how we choose ourselves such tickling leaning stocks, which have only a vain appearance of help in them, but let us solely and only rest upon the power of the Almighty, what strength, honour, or riches soever we enjoy. For the Lord plays not at tennis with the world, in banding of such great ones, as one taking delight therein, as some profane dogs blaspheme: but the higher any man is advanced, commonly the bigger he swells in pride, and never leaves swelling till he burst himself in pieces, that so the just judgements of God may be always manifest to all. By this we are also admonished, that it is ill done to attribute the events of things to fortune, or to second causes: for God became not the Creator of the world, forthwith to leave his work, as a carpenter doth his ship, but his hand continually labours, so as not an hair of our heads can fall to the ground without his good pleasure. When so many changes fall out therefore in the world, and that we see things which in our judgements would stand for ever, to fall & consume as the smoke; let us turn our eyes towards this sovereign providence and power of God.  
As soon as he blew upon it.] In these words the Prophet shows of what short and momentany continuance those things be which are wont to dazzle our eyes, and make us at a stand. For we no sooner think of a great King, but our hearts quake within us, and we are moved at it: but he shows, that Princes and kings are but as stubble before God, whose only blast will carry them away like a whirlwind, whither soever it pleaseth him. What is our lesson then? We must not stand gazing upon the creature, be he what he will, that the same should hinder us from giving that glory and honour unto God which to him appertains. This the jews were diligently to note: for it is like enough they would have thought this great Monarchy of the Chaldeans, under whom they were held captives, should never have been dissolved, nor that themselves should ever have been delivered, unless this doctrine had come between: to wit, That there is nothing so firm and stable in the world, which God can not scatter and bring to nothing with his only blast: that they might hold fast the hope of their deliverance therefore, the Prophet advertiseth them that as soon as God shall but thunder from heaven, he will break and crush in pieces all the terrible forces and power of their enemies.   
Vers. 25. To whom now will you liken me, that I should be like him, saith the holy one? 
THis is a repetition of the former sentence, where it was said, that God would not endure to be matched with Idols, vers. 18.19.20. lest the jews should diminish any thing of his power; notwithstanding they were so long retained captives in the hands of Infidels. For they were to beware how they attributed any power to Idols, because the idolaters (who kept them in bondage) prospered: for by such dispute; comparing the power of the true God with idols, they were in danger to have mingled them together. This is the cause why in indignation he repeats the same thing again; To whom will ye liken me? As if he should say; Dare you venture to take my glory from me by your comparisons? For howsoever men frame divers imaginations to themselves, thinking to transform God into what shape they list: yet remains he one and the same still, and his nature is changed never the more by their inventions.  
He brings in the clause holy one, to very good purpose, putting it in stead of God's name. For therein he privily taxeth the jews of shameful ingratitude, if they sanctify him not in their hearts: Chap. 8.13. seeing he hath separated them from others. For there is no holiness to be found in the idols of the Gentiles, being but the works of men's hands. God then is too much wronged and abased, when idols are opposed to him, and that men begin to call it into question, whether of them hath the greater power.   
Vers. 26. Lift up your eyes on high, and behold who hath created these things, and bringeth out their armies by number, and calleth them all by their names: by the greatness of his power and mighty strength 
* Or, none shall fail.  nothing faileth. 
IT seems the Prophet stands too long upon this point, seeing there is none will deny it. For he repeats one thing often, (which none doubts of) but must needs be constrained to confess the admirable power and wisdom of God in the comely order of nature. But we must observe what hath been said heretofore. We in ourselves are so untoward, and do value God's power at so low a rate, that we sometimes afford him not the honour which we will give to a mortal man: 
For the most part we afford not God the honour which we will give to a mortal man.  yea, the appearance of a silly worm of the earth, puts us sometimes into so great mammering and fear, that all the promises of the Almighty in the holy Bible, can scarcely comfort us. For this cause the Prophet hath just cause to repeat it so often, that God is defrauded of his honour, if his power ravish us not so as to admire it. Thus he makes no idle repetitions you see, because we are so dull and slow of hearing, that we have need to be awakened and pricked at every turning with the spur. Men daily behold the heavens and the stars, but where is he that thinks seriously of the author of these things? We see the shape of man so artificially form by God, that he was put into this world to behold the heavens, that he might acknowledge the Lord of them: for God hath bowed down the faces of beasts towards the earth, and hath made man to go upright; to stir him up to view the place of his abode. And this was well described by a profane Poet, who saith:  
Although every creeping thing bends his face chief towards the earth, yet to man God hath given a face to look upwards, and hath created him to behold the excellency of the heavens, and to lift up his eyes to the stars.  
Thus than the Prophet sets forth man's malignity, who will acknowledge nothing of God, though it be painted out before his eyes, but had rather have their snout grubling in the earth like Moles: for the majesty of God must needs touch us near, if we look wishly upon the heavens. In naming of the stars, he expresseth more plainly, that the wonderful order which shines in the heavens, doth as it were preach with a loud voice, that there is but one God and Creator of the world; which all such must be constrained to acknowledge, as, amidst so great numbers and diversities of stars, shall observe their distinct order and comely marchings. For the stars were not thus set every one in his place at haphazard; neither is it at random that they march so swiftly in such proportion, fetching so great compasses, and yet walking as by a direct line; so as they turn not an hairs breadth from that path which God hath limited out unto them: Thus their wonderful disposition shows, that God is the author and framer of them. Can a man then open his eyes, but he shall be forced to behold the majesty of God, in the works which his hands have wrought?  
He bringeth out their armies by number.] Under the word army he comprehends two things. First, a number in a manner infinite: secondly, the excellent disposing of them. For a small number of men will not make an army, unless there be many bands. Moreover, we call not a troup of men gathered disorderly together, an army; but that where there are Lieutenants, Sergeants of the band, Captains, Colonels, and ohter leaders, who are to bring their soldiers in a right array. Thus than the infinite numbers, order, and certain courses and marchings of the stars, do very well deserve this name of an army.  
By the word number, he signifies that God hath this army always at a beck. Soldiers you know love to be wandering this way and that way, and the Captain cannot easily get them by and by together, though he cause the trumpet to be sounded; neither can he forthwith put them in array being assembled. But it is far otherwise with God, he hath always his soldiers at a beck, yea by number: that is to say, he knows the tale of them, so as none absents himself.  
He calls them all by their names.] This sentence is in so many words contained in Psal. 147. Some expound it as if God knows the number of the stars, which to us is unknown: but David and Isaiah both meant another thing; to wit, that God makes the stars to serve his turn at his pleasure, as if one should call his servant by his name to set him about some business: and in the same sense it will be said hereafter, Chap. 45.1. that the Lord called Cirus by name, because he used him as his servant to set his people at liberty. In a word, by this he notes a great readiness and obedience, when he which is called by his name, answers to it by and by.  
Those who expound the member before going; to wit, that God knows the number of the stars, fail also in this, that they think by the word greatness, 
By the greatness.  he hath given them names signifying their power & office. Others expound it; that there is no star which hath not his property and efficacy; because the Lord hath given it them for ever. Others join these words with the verb shall call: as if the Prophet should say; The Lord is so mighty, that all the stars understand what he commands them. But as I take it, this sense agrees best; to wit, that God is so powerful and mighty, that he no sooner commands any thing, but all the armies of heaven are pressed to obey him: wherein we have a singular testimony of his greatness, when so excellent creatures do without difficulty subject themselves unto him; and in receiving his commandments, witness that they acknowledge him for their Lord and Creator.  
The word none, is by the Hebrews applied not only to men and women, but to other creatures; yea to those that are without reason: as heretofore in Chap. 34.16. speaking of the birds which should inhabit stately houses, he saith, that none of these shall fail: and the word Isch, which is there, the Prophet puts here. This place sets before us the power of God, and teacheth us that there is no creature in heaven nor in earth, but it depends upon his will and good pleasure. What is more absurd or unreasonable therefore, then to compare him with idols, which are vainer than vanity itself?   
Vers. 27. 
* Or, Why wilt thou say: or, shouldest thou say.  Why sayest thou, O jaakob, and speakest thou O Israel. My way is hid from the Lord, and my judgement is passed over of my God. 
NOw Isaiah complains of the jews, who being in a manner brought to the last cast, turned their eyes away from God's promises, which were the means of their comfort. Or if you will have it so, he takes order for the time to come, lest they should quail under so many and so tedious afflictions as should befall them. The words are in the future tense, which may be resolved into the subjunctive; Wherefore shouldest thou say? From the former sentence he well infers, that whatsoever should happen, 
The coherence of his verse with the former.  the faithful and elect people were to wait patiently upon the Lord, till he in due season should relieve them. Now he reasons from the less to the greater; 
The Prophet takes his argument from the less to the greater.  that seeing God always holds his sovereignty over all the parts of the world, it is unpossible that he should ever for sake his Church. Notwithstanding, it is very likely that the people in that time made many complaints, and murmured against God, as if he had been careless of their salvation; or as if he came not soon enough to secure them; or else that he shut his eyes, as one that refused to behold them in their adversities. This vice he now goes about to correct; for they thought the Lord had cast them off: and so in afflictions we are also ready to think; for we imagine that he hath rejected and given us up for a pray, because he lets things in the world go at six and seven.  
jaakob and Israel.] By these names the Prophet puts them in mind of the Lords covenant, confirmed unto them by so many promises. As if he should say; Thinkest thou, thou art not that people whom God hath chosen to himself? Wherefore shouldest thou imagine that he which cannot deceive, should contemn thy arguments or reasons? For the word way, is taken for their estate or reasons; and hid, is taken for contemned or unknown: because if God withhold his help but a little, we strait way ●hinke that his providence reacheth not unto us. Some expound it otherwise; to wit, that the people are here reproved, because they thought to sin without punishment: and so they will have this sentence, like to that in Psal. 14.1. The fool hath said in his heart there is no God. But questionless this was the Prophet's meaning; Thinkest thou O Israel that God thinks not of thine affairs? For he contests against the people's infidelity, and rebukes them sharply, that he might afterward raise them up to hope and comfort; showing that it is unpossible for the Lord not to regard and help those whom he hath once taken into his tuition and safeguard.  
The word judgement, which is by and by added, confirms this interpretation: for we cry out for judgement in the time of affliction, when we be oppressed and wronged. And it is said, that God then takes our cause in hand, 
When God is said to take our cause in hand.  when in taking knowledge of it, he defends and keeps us: as on the contrary, that he regards us not, when he suffers us to be given up for a pray to our enemies. It is as much then as if he should say; O ye jews, what mean ye to complain, as if God had forgotten or despised your conditions! Now by this reprehension, Isaiah prepares them to receive consolation: for all impediments were to be removed, to the end the way to come thereunto might be the more easy.   
Vers. 28. Knowest thou not? or hast thou not heard, that the everlasting God, the Lord hath created the ends of the earth? He neither fainteth, nor is weary: there is no searching of his understanding. 
HE repeats the same thing that he said before; to wit, that the people who had been instructed in the school of God, were no way excusable, in regard of their dullness. He rebukes them thus sharply then for not having profited better in the Law, and other good means which God had given them, over and beside the common understanding wherewith all of them might have been endued. In the first place he puts the verb To know, which is more general; because God had caused his glory to appear unto them, by many miracles and testimonies of his power: in the second place he comes to the hearing; as if he should say, If these things have wrought nothing upon thee, namely, that thou hast been so long taught and instructed, both by the word and works of God, that he useth not to sit idle in heaven; it must needs be concluded, that thou art very unteachable.  
He calls him the everlasting God; thereby distinguishing him from all corruptible idols, the work of men's hands. Now if this article were well imprinted in our hearts, distrust would vanish away like smoke. For if God be eternal, than it is impossible for him either to be changeable, or weak; for eternity hath this property unto it, that it is no way subject to change, 
Eternity hath this proper unto it, that it is no way subject to change.  but continues always alike, which the jews comprehended not, though they had often heard it before. This is the cause why the Prophet is so round with them in rousing them up by this reprehension. For thus he shows how double guilty they shall be before God, if having been taught by his word, and by so many of his benefits, they shall still refuse to yield him that honour and glory which to him belongs.  
He is not weary, etc.] Hear the Prophet shows two things; the first, that God is not weary of well doing: the second, that there is no searching of his understanding. In the first member he proves, that nothing can let God to continue his well doing towards them, because he is not like those that waste their goods by often giving out: or to such as are ever and anon weary in doing good turns: or to such as repent their liberality: for his bounty can never be drawn dry. If he have done good to the fathers, he will do no less to the children. And whereas he often works quite contrary to that which we think meet, the Prophet prevents the conceit, by telling us that his Counsels are inscrutable. Thus he admonisheth us not to murmur though he do not by and by apply himself to our desires: for there is nothing better to nourish hope in us, than this sobriety: 
Sobriety a notable means to nourish hope.  to wit, that we considering how wonderfully God works for the defence of his chosen, might be brought willingly to submit our reason under his secret counsels.   
Vers. 29. But he giveth strength unto him that fainteth, and unto him that hath no strength he increaseth power. 

The application of the former doctrine.  THe Prophet now applies the former general sentences to the matter in hand: for his purpose is, as we have said, to hearten on the people, and to give them better hope. But because the jews were low brought, and void of strength, therefore he shows, that it is the proper office of God to succour those which are thus faint and weary. By this circumstance than he sets forth God's power, to the end they might conclude and be surely resolved of their salvation, whilst God shall be favourable unto them. I grant, that the Prophet had respect to the people who were detained prisoners in Babylon: but we ought notwithstanding to make our profit of this doctrine, that although our strength should fail us, so as we should be brought to death's door, yet to remember that it is God's property to stretch forth his hand to such as faint and are spent, being left succourless. But it is requisite we should first of all feel our poverty and weariness, that that sentence of S. Paul might be fulfilled in us, 
It is necessary we should feel ourselves weak, before God give us of his power.  The power of God is perfected in our weakness, 2. Cor. 12.9. For if our hearts be not thoroughly touched, so as we be indeed convinced of our imbecility, we can not find help of God in due time.   
Vers. 30. Even the young men shall faint, and be weary, and the young men shall stumble and fall. 
BY this comparison the Prophet further enricheth that which he said before; to wit, that the power which God gives to his elect is invincible, and ever durable: for man's strength easily vanisheth; but Gods, never. It is most certain, that all the natural strength we have is from God; but for as much as men proudly attribute that as proper to themselves which he gives to all, therefore the Prophet distinguisheth between the strength which seems to flow from nature, and that, by which God especially susteines his children. 
The Prophet distinguisheth between that strength which men seem to have by nature, and that by which God sustains his children.  For in as much as the other is an universal benefit bestowed upon all the world, therefore men take no knowledge of that. Thus than he calls that the strength of men, which is a gift common to all: and that the strength of God, by which he assists us when all our strength faileth. For he here speaks of that grace of God which is called supernatural; 
Supernatural grace.  and saith, that it is perpetual, whereas men can have nothing of themselves but that which is transitory ●●perishable; that so by this mark he may separate the Church of God from the rest of the world, and spiritual strength from that which is earthly prosperity.  
Whereas in the first member he hath put the word Nearim, which is as much to say as young men; and in the second he adds Bakurim, which signifies not that only, but men of choice: yet because he repeats but one and the same thing, it agrees best if we refer it unto the time of age; and yet he means all such as are stout, and in their best strength. Now by this we may see how he magnifies the excellent prerogative wherewith God's children are endued above others, to the end they might satisfy their hearts with their own condition, and might nothing envy the children of this world, who rejoice in their own strength. In a word, he shows how much men err, in having an overweening of their own abilities. Why so? sons of men, that is able to be a competent judge in so high & difficult a plea? I answer, Ans. here is nothing said touching the choice of judges: the Lord only meant to say, that he will get the day, if his cause should be heard before any competent judges. There is no reason why he should submit himself either to men or Angels, to give an account before them of his doings: but to take away all excuses, he testifies that the victory is already in his hands, if he should be constrained to plead for himself. It follows then, that it is a thing most unreasonable, to stand debating of the matter among ourselves: why do we not rather forthwith submit us wholly unto him? We show ourselves exceeding unthankful and perverse, if we will not afford him the hearing, and bethink us how equal the conditions are which he requires. Truly, though nothing could be more absurd then to see mortal man stand to judge the eternal God: yet behold a thing more vile and hateful, to wit, that we dare condemn him, before we have heard his just defences.   
Vers. 2. 
* Or, Who hath raised up justice from the East? Hath he not called him to come after him.  Who hath raised up justice from the East, and called him to his foot, and gave the nations before him, and subdued Kings? He gave them as dust to his sword, and as scattered stubble to his bow. 
HEnce it appears what is the Prophet's drift; for his meaning is to assure the jews that they shall be out of danger of erring, if they will but keep the way which he chalks out before them. This is the cause why he mentions Abraham: for he might have instanced other works of God, but he rather chose an example fitting his purpose: for the jews being descended from the stock of Abraham, whom God had (not without many dangers) drawn out of Caldea, they for their parts were to hope that God would no less assist and help them, seeing his force was nothing abated, nor his love cooled. It being a difficult thing for them therefore to hope for any return, in regard they were held captives in their enemy's country far from home, the Prophet sets the like example before them, to quicken up their hope and confidence. They were scattered in Caldea, and in the regions adjoining: they imagined that the way was hedged up against them, in regard of the many stumbling blocks that lay between them and home: but Abraham their father passed from Vr of the Chaldeans, into judeah. He that had brought a poor man with his father, his nephew, and wife, safe and sound through so many straits, could not he also conduct and lead his people? Since God then had delivered Abraham out of all encumbrances, in drawing him out of his Country; this example which so nearly concerned them, aught to touch his children and offspring to the quick: so as the safe conduit which their father had from, or of the Chaldeans into the land of promise, was to serve them as a pledge or mirror of their deliverance to come.  
When he calls Abraham justice, it is not to magnify him, but to show that God put upon him that person which appertained to the whole Church: for his calling was not to be esteemed as that of a private person, but therein God showed a testimony of his eternal justice, which is common to all the faithful. As if he should say; In the person of this good Patriarch, the Church was once delivered, that by means thereof, she might hold this for a principle; to wit, that her salvation and God's justice should never be turned back to the world's end. For in this one man, we may behold the vocation of all the faithful, the form of a Church, and the beginning and end of our salvation. In a word, Abraham is as a mirror of God's justice, as long as it shall shine in this world. This word justice therefore serves to amplify the matter; for it was a wonderful work of God to raise up justice fro the east, where all things were corrupt and defiled with abominable superstitions. Hath God then showed so rare an example of his power and goodness? why should we not wait for the same still?  
As touching that which follows, to come after him: some expound it, as if Abraham had called upon the name of the Lord whithersoever he came: for he no sooner set his foot in any region, but he set up an Altar to offer sacrifice to God: Gen. 12: 7. & 13.18. All this is true that they say; but yet I expound it otherwise, to wit, that God led his servant Abraham in the way, who followed that his leading foot by foot: for having received a commandment to go forth, he knew not the Country whither he should go; so as he walked, but knew not which way to turn him, and God held him still in suspense, till he entered the land of Canaan. Now because Abraham immediately obeyed the voice of God, and albeit his way was uncertain, yet he depended still upon his mouth, contenting himself with his conduction: our Prophet fitly saith, that he came after him; because he followed God, as ready and obedient servants are wont to follow their master at the heels, though they know not whither he goes.  
And subdued.] His meaning is, that howsoever this good man might have been distracted & put out of heart through many temptations, yet God made him safely pass the pikes, which might any way hurt him. Moses recites not all the encumbrances which Abraham met withal in the way: but every one may consider, that first of all his departing out of his native Country, could not be void of many discontentments. For it was unpossible that forsaking his Country so rashly, but he should be hated of his countrymen, who would condemn him for a mad man to leave the place of his nativity, his friends, and kinsfolks, to go he knew not whither. Then, being come into the land of Canaan, he had to deal with barbarous and froward men, with whom he could no way make his peace, because he inclined himself nothing at all to their superstitions.  
That which Moses recites testifies plainly, that Abraham had never any settled peace: and yet the wicked durst enterprise nothing against him, but the Hittites offered him a place of burial freely without money, though he offered to pay for it: and they confessed that he was a Prince and man of God amongst them, Gen. 23.6.  
The Prophet further amplifies the grace of God, in that he spared not Kings; to show, that he was the faithful protector of his servant Abraham. Now the history of the four Kings which he put to flight and discomfited is notorious. We may also extend it to Pharaoh and Abimelec, Gen. 12.17. and 20.3. whereof the Prophet expressly speaketh in the 105. Psalm: for the Lord rebuked and chastised them, in that they durst adventure to touch his anointed. But he speaks properly of the victory which he got over the four Kings which led his kinsman Let captive with all his family: for it sufficiently appears by the scope of the text, that he speaks not of kings or nations that were peaceable, but of armed enemies, who by force were subdued.  
He afterwards amplifies the easiness of this victory, and expresseth therein a great contempt, when he compares Kings to dust and stubble: for Abraham overcame them without hazarding his person. And therewithal we are taught to attribute this victory to God, and not to the power of man: for men can not achieve a victory with so little ado.   
Vers. 3. He pursued them, and passed safely by the way that he had not gone with his feet. 
Again he magnifies the singular goodness of God in amplifying this victory by other circumstances: and this is advisedly to be considered of us, that he should obtain so great a conquest in a country unknown unto him. It was a difficult and dangerous matter for him to pursue his enemies into regions unfrequented: for Histories record sufficiently what advantage is gotten by knowledge of places both by sea and land, which those that frequent the wars have ever and anon experience of. But this hindered not Abraham: whence it appears yet better, that he was conducted and succoured by God's hand, who leads those that are his forward with boldness.   
Vers. 4. Who hath wrought and done it? He that calleth the generations from the beginning. I the Lord am the first, and with the last, I am the same. 
THough Isaiah propounds nothing here but the example of Abraham: yet no doubt his meaning is to put the people in mind of all those benefits which the fathers in former times had received. As if he should say, Remember your beginning. From whence raised I up Abraham your father? Through what ways led I him? And my benefits have not ended there; for since that time, I have never ceased to fill you with all manner of blessings. When he asks, Who it is? He speaks not of one fact, but adds other mercies powered out upon them many ways, which the people were now to call to mind.  
Where he saith, that God called the generations from the beginning, it ought to be referred to the continual successions of the times: and the word Dor among the Hebrues signifies not only the time or age of man's life, but those also which live in the same age. And thus one age is distinguished from another, as the fathers from the children; and the grandfathers from their little ones: for our successors will call us which now live, the former, or next age: and that of our predecessors, the old time. Now because one age would consume the race of mankind if it were not supplied by the children which are borne; the Prophet shows, that God multiplies men by continual succession, that so one may supply another's room when it is empty. Whence it follows that his providence governs all ages, 
God's providence governs all ages.  lest we should think the world were ordered by fortune: for we may evidently perceive that his hand and power is in the succession of one age after another.  
But because divers changes make us think that the world goes upon wheels, as they say, therefore the Prophet contrariwise shows, that these so many alterations were foreseen from the beginning. The sum of all is, That God rules in these varieties and changes which time brings forth, 
God rules in all the changes which time brings forth.  and with a steady hand brings that to pass which himself from the beginning hath ordained.  
I the Lord.] He affirms in more evident terms that God is the author of these benefits, namely, that Abraham overcame his enemies, lived so long among the wicked without harm done unto him: that he discomfited four kings; and that the Lord revenged the wrongs he received, when Pharaoh and Abimelec took his wife from him, Gen. 12.9. and 14.15. and 20.18. To be short, he teacheth, that it is to him we ought to refer all the benefits bestowed upon the ages following, after so divers and sundry ways: for he extended not his liberality towards Abraham and his seed alone, but likewise to the whole world.  
Where he names himself the first, and saith he is with the last, this appertains not only to the eternity of his essence, but to his rule and dominion which he exerciseth over the whole world. As if he should say, Continuance of time makes me not wax old, for I never mean to give up my right. He is not idle in the heavens, but from his high throne beholds and order the least things. Moreover, although the world forgeth unto itself a world of dunghill gods, yet he will lose nothing by it, because he always continues one and the same.   

Vers. 5. The isles saw it, and did fear, and the ends of the earth were abashed, drew near, and came.  
6. Every man helped his neighbour, and said to his brother; Be strong.  
HE shows now that the world was too unthankful, who having seen the works of God, did still persevere in that blindness wherewith it was possessed before. In the beginning of the Chapter, he showed that the victory was his, if they would but lend their ears to hear his plea: now he adds, that the Gentiles knew his power well enough, and yet for all that, continued obstinate and rebellious. In which respect, they were left without excuse. Why so? Because the Lord manifested himself so apparently, that they could not choose but see him, unless they would wittingly shut their eyes, lest they should behold him.  
That he might therefore take from the nations furthest off, all pretext of ignorance, he saith, they were abashed at the sight of his works; and yet they fell to their old bias again, and forthwith wrapped themselves in many superstitious vanities and errors. The sum is, that they not only beheld▪ but were also convinced, in that this knowledge abashed them. But some may object, Object. that the benefits which God did to Abraham, could not be made known to all, in such wise that foreign nations should be fully acquainted with it. I answer, Ans. that howsoever he mentions none but Abraham here, yet under him he meant to call to mind other examples of his goodness, which their forefathers had tasted of since, that from both, they might conceive hope of deliverance. Abraham was not only delivered out of Caldea, but God drew also all his posterity out from the bondage of Egypt: Exod. 13.16. and put them into possession of the land of Canaan. He saith then that the Isles felt his power, when he delivered and preserved his people, that they might know the true God: for his power plainly appeared in so many miracles.  
Lastly, he signifies, that the Isles should be astonished at God's invincible power, when he should afterwards deliver his people. And whilst the wicked shall hear tell of it, they will not cease still to be perplexed, because they therein feel that God is their enemy.  
Drew near.] By this, some understand, that the unbelievers took a narrow view of God's works. For we use to draw near when we would be more certainly informed of any new thing: others refer it to the King of Sodom, who met Abraham: Gen. 14.17. but these things, as I think, savour not, neither come they near the mark. The words of the text will be easily understood, if we join this latter member to the verse following, thus; 
Vers. 6.  They drew near and came: every man helped his neighbour: and so the sense will be; Although the Isles saw and knew my works, so as they stood abashed, yet they assembled by heaps to make conspiracies. But to what end? Even to hearten on one another to make new gods, and to confirm themselves more and more in their blindness.  
He amplifies the crime then, when he saith, that every one helped his neighbour. Now truly, he that shall look near home, 
The fountain from whence all superstitions flow.  and shall diligently observe men's dealings, he shall perceive that the spring from whence all superstitions flow, is, that with one consent they agree to quench the light which shines upon them from heaven.  
Now albeit the Lord here complains of idolaters, 
God complains of the Gentiles to admonish the jews.  yet he doth it to the end the jews might be far from corrupting themselves with so foul a sin, but might rather keep themselves close unto God, and to a sincere confidence in his promises. He sets the ingratitude of the Gentiles then before them, that they might learn to shun their steps, and to continue rooted in the reverence of God's Majesty. We here see now as in a glass, how great the perversity of men is, who profit nothing at all by beholding the works of God, but become the more dull and senseless thereby; for they had rather wink with their eyes, and to shut them at high noon, then to behold God, who represents himself before them. Besides this blindness, there is a raging fury which provokes them to rise up against God himself, and to be so mad, 
Idolaters not only blind, but furious and frantic.  as to offer him the combat, rather than not to maintain their superstitions: so that this vice stands not so much in the worshipping of idols, as in going a madding after them. The Prophet sets forth this frenzy when he saith, play the men; be valiant, or strong: for he expresseth their mischievous conspiracy, in that they provoked, nay, set one another on fire to commit idolatry, and to reject the fear of the true God, which they might conceive in their minds, by the sundry testimonies of his power.   
Vers. 7. So the workman comforted the founder; and he that smote with the hammer, him that smote by course, saying; It is ready for the soddering; and he fastened it with nails, that it should not be removed. 
THis verse is diversly expounded, for it is somewhat obscure: neither do the jews themselves agree in the exposition of the words. I know not the reason why the word Charash should here be taken for a Carpenter or joiner; for it signifies any workman working upon stony matter. Some translate the word Machalik, (which signifies him that smites) in the accusative: but I had rather put it in the nominative. They also turn the word Paam, an anuell; others, a little hammer: but because it signifies sometimes to smite by course, I have thought this exposition most fitting to the text. For the Prophet's meaning is, that the founders smiting one after another, encouraged each other; because they then are earnest in their business, and sweat at the work, so as one draws on his fellow, and hastens him thereunto, to the end that which they have begun, may soon be finished. In a word, he sets forth the obstinacy & headstrongnes of idolaters, who combine themselves together in one to resist God.  
It appears as well by this place, as by all histories, that this vice hath not reigned in one age only; yea, would to God we had not too woeful experience of it among ourselves. We see how men provoke one another by mutual persuasions to uphold Idolatry and superstitions: the more the truth shines forth clearly, the more obstinately recoil they back, as if they had plotted with an high hand to make war upon God. For since pure religion was restored, Idols, Pilgrimages, Masses, unlawful vows, 
Idolaters can provoke one another to the upholding of their superstitions, Pilgrimages, Masses, unlawful vows, prayers for the dead.  have multiplied, and have been set up in despite of it: and more mass-priests, than ever before. There was some measure kept under the first ignorance: but the Idolaters run now like hellish furies carried away with the fire thereof, and leave no corner of their wits unsearched, in devising how to erect superstitions and Idols, which are now like to break their necks. To be short, they band and fortify themselves to withstand the Lord of hosts. If any would lay the fault upon his companion, he shall gain nothing by it: for the evil is spread so far into every one in particular, that they can no way be excused. All are given to lies, and wittingly seek to be deceived: and then trusting in their multitude, they extol themselves and their side above God himself: one whets on another to serve and worship Idols, which they love with such heat, that all the world is now almost set on fire with it.   
Vers. 8. But thou, Israel, art my servant, and thou jacob whom I have chosen; the seed of Abraham my friend. 
NOw the Prophet shows how unreasonable a thing it were that Israel should mingle himself with profane Nations, though all of them joined hand in hand, marching in array under the banner of Idolatry, and giving themselves to lewd practices. Why so? God had called them, and freely separated them to be his peculiar people, and therefore it became not such to throw themselves headlong into so beastly a fury. This place is notable therefore, and teacheth us to stick fast to the calling of God, that we defile not ourselves with the filth of the world: if corruptions break forth, and that Idolaters let lose the bridle to all villainy; yet must we be held short by another bridle; to wit, we are the chosen of God, and therefore it is not lawful for us to fly out, as the wicked and unbelievers do. Such were some of you, saith the Apostle, but you are washed, but you are sanctified in the name of the Lord jesus, and by the spirit of our God, 1. Cor. 6.11. For what is more absurd then to wander in the dark, after the sun of righteousness hath shined upon us.  
Let us in any wise therefore bethink us of our vocation, that we may follow it effectually and diligently: and walking in it as children of the light, let us abhor all the darkness of our life past. This is the cause why he calls Israel his servant: not that the Israelites had merited aught by their services, but because it had pleased the Lord to choose them for his own. And therefore to the same purpose he adds, Thou jakob whom I have chosen: wherein he sets before them a special commendation of his free bounty. As if he should say, You are my servants, not by merit, but of my free mercy, seeing I have prepared you thereunto by mine election, and by putting you apart to be my peculiar people. To be short, he admonisheth them, that they obtained not this title of being the servants of God by their own industry; for there was nothing to be found in them that should make them more holy than others, but only because the good pleasure of their master was such, 
God chooseth and refuseth whom it pleaseth him. The end of our election is, ●o be Gods servants.  who chooseth this or that man according to the counsel of his own will. Therewithal also he shows what is the end of our election, to wit, that we should be the servants of God. For he hath chosen us, as the Apostle saith, that we should be holy and without blame before him in love, Ephes. 1.4. The end also of our election is, that such as were the bondslaves of Satan before, should now submit and give themselves to God in absolute obedience.  
In the third place he adds, the seed of Abraham, to teach us, that election depends upon the free promise 
Election depends upon the free promise.  of God: not that the promise goes before election (which is from everlasting) but because the Lord makes known his favour in respect of his promise: for to Abraham he said, I am thy God, and the God of thy seed, Gen. 17.7. This favour than was continued to his successors, and in respect of the promise, God had a special care over the welfare of this people, as also S. Paul saith Rom. 9.4. That to them were given the covenants, the promises, and the law. For which cause this seed was called an holy nation, a royal Priesthood, etc. Exod. 19.6. 1. Pet. 2.9.  
But the Lord shows the singular love he bore to Abraham in calling him his friend. 
Abraham God's friend.  It is no small favour to be called God's servant: 
Simile.  for if it be worthily esteemed an high dignity to be brought into the service of a King or Prince, how much more highly ought we to think ourselves advanced when we are accounted the household servants of the Almighty? And yet he contents not himself herewith, but as if that were too little, he honours him yet further, and adorns him with the title of Friends. Now that which is here said of Abraham belongs to all the faithful, which Christ declares at large, joh. 15.15. I call you not servants, saith he, but friends: for the servant knows not what his Master doth, but I have acquainted you with all my heavenly mysteries and secrets: by reason whereof, you may easily discern how great the love and affection is which I bear towards you. Seeing then that God hath done us so great honour, ought we not to bethink us of our duties? Hath he showed so unutterable a favour to us, and shall it not stir us up to serve and honour him with the greater care and reverence? But let it (I pray you) be always remembered, that Abraham is not called the friend of God, but in regard of adoption: 
Note, that Abraham is not called God's friend, but by the right of adoption.  as Moses also saith of the jews, Deut. 4.37. He loved thy fathers, and therefore he chose their seed after them.   
Vers. 9 For I have taken thee from the ends of the earth, 
* Or, have called thee before the excellences.  and called thee before the chief thereof, and said unto thee; Thou art my servant, I have chosen thee, and not cast thee away. 
ISaiah goes on with the same matter still; for who is it that feels not by common experience, what need he hath ever and anon to be quickened up, by the often repetition of this and such like consolations, when adversities do press us? It is no wonder then that the Prophet insists so long upon this argument. Now from the only person of Abraham, he ascends to all his posterity, and mentions the benefits which he had done for them. I take the relative Ish, for the particle For; because he yields a reason wherefore the people were to be of good comfort in their adversities; to wit, they had felt and tasted before how good and gracious God was unto them: what cause had they then that they should not trust in him still for the time to come?  
The ends of the earth may be taken two ways; either that the people had been brought from a far Country, even from the place of Abraham's nativity, or in respect that God, who hath the utmost bounds of the earth at his beck, yet vouchsafed to reach forth his hand but to one only people. He adds the far exceed, or, excellencies; for I have so translated the word Atsilim, which others expound in the masculine, Princes, or, excellent: but there is no great difference between the one or the other: for the Prophet magnifies God's grace, who passed by other mighty nations, and took unto himself a nation abject and obscure. 
Egypt well conceited of her learning, antiquity, nobility, etc.  Some refer this taking to Egypt, whence the people were brought. For it is not unknown how glorious this kingdom was, and what good opinion the Egyptians had of their learning, antiquity, nobleness of blood, and other prerogatives. But I expound it otherwise, and refer it to the election of the people, who were taken from the midst of other nations, much more excellent than they: so as there is a comparison here between the jews and other nations. Which Moses also shows when he saith; That they were not chosen because they were more in number then any other people; for they were the fewest, Deut. 7.7. but because the Lord loved them, and because he would keep the oath which he had sworn unto their fathers: Deut. 7.8. Again, Thou interest not into thine enemy's land for thine uprightness of heart, nor for thy righteousness; for thou art a stiff-necked people: Deut. 9.5.6. Albeit then they were much less in quantity then all other nations, yet they were chosen▪ wherein they had a testimony of God's singular love: had they any cause then to mistrust so bountiful and liberal a father for the time to come, having already received so many benefits from his hands?  
He further adds, that the people had a pledge of this grace in the law, standing as it were upon record: as if he should say; It is not hid from thee, but it is written fair in plain tables: for having chosen thee, I afterwards gave thee my law, that thou shouldest not wander hither and thither, but mightest keep thyself loyal unto me, that so I might perform my promise concerning thy salvation.  
As touching that which follows, and not cast thee away: it seems both superfluous, and that it comes in out of place, were it not that it is an usual thing so to do with the Hebrews, which also hath great weight in it. For thereby he expresseth the steadfastness of their election: as if he should say; I have not left or forsaken thee, though thou hast given me many occasions: for the ingratitude of the jews was so great, that he had just cause to have cast them off, but that he meant to show himself to be that God who changeth not. Now that which is said of them, belongs also to us: for this sentence of the Apostle is perpetual, Rom. 11.29. The gifts and calling of God are without repentance. Howsoever than he casts off the greater part of the world, in regard of their incredulity, yet he always reserves to himself some seed of adoption, that so the calling may remain in some sprigs: neither indeed can God's election be altered by the perversity of men. And therefore let us remember that God hath chosen us on this condition, that we should still remain in his house and family, 
God hath chosen us, but upon condition that we continue in his family.  albeit by good right we deserve to be driven out of it.   
Vers. 10. Fear thou not, for I am with thee: be not afraid, for I am thy God: 
* Or, yet, or, certainly I will, etc.  I will strengthen thee, and help thee, and I will sustain thee with the right hand of my justice. 
BEcause the former doctrine was to settle the people's hearts touching their quiet resting upon God's providence, the Prophet thence concludes, that they ought not to fear, having so many benefits set before their eyes; in which they might evidently discern the love which God bore unto them. The reason which he adds, for I am with the, is diligently to be observed. For this is the sure foundation of our confidence; to wit, which being once fixed in our hearts, we shall stand fast and invincible against all manner of temptations: as on the contrary, when we think God is absent, or doubt whether he will assist us or not, fear surpriseth us, and carries us floating up and down through many waves of distrust. But if we rest unmovable upon this foundation, there is no calamities nor tempests whatsoever that can overwhelm us.  
And yet the Prophet's meaning is not that the faithful can be so confident, 
Faith is never so firm, that it should not be assailed with waverings, yet at last it gets the victory.  that fear should no more assail than; but notwithstanding they have waverings in their hearts, and be often solicited to distrust upon divers occasions; yet they resist the same with such constancy, that faith at the last gets the victory. For it is incident to us by nature to fear, and to lie full of doubtings: but such a vice is to be corrected by this meditation; God is with me, to help, and takes care for my salvation.  
Some read it in the preterperfect tense; I have helped thee: but I read it in the future; I will help the. I also expound the Hebrew particle Ak, Yet, it being often used in this sense in other places. It may also be taken for Certainly: but I leave the choice to the reader's discretion. If we take it in the preterperfect, this particle will be as much as Yea, or, Likewise.  
Under the word justice, the Scripture not only comprehends equity, but also the Lords fidelity in preserving his Church. For he shows his justice, when he defends his children against the conspiracies and sundry plots of their adversaries. He calls the right hand of his justice then, that whereby he manifests his fidelity and justice. Whence we are to gather a singular consolation, to wit, that we ought not to fear, seeing the Lord is determined to protect and defend his servants, for it is not possible he should either put off, or renounce his justice.   
Vers. 11. Behold all that provoke thee, shall be ashamed and confounded: they shall be as nothing, and they that strive with thee shall perish. 
THe Prophet promiseth the jews assured help against their adversaries; for if he had given them hope of their deliverance, and had made no mention of their enemies, their minds might have been forestalled with many such perplexed thoughts as these: It is true indeed that God promiseth much touching our deliverance out of all perils, but yet we see our adversaries the stronger, who deal cruelly and uncivilly with us. Where is then that salvation so oft and so largely promised? See here therefore a circumstance added to the general promise. As if he should reply, I grant your enemy's flourish, and yet at the last they shall be ashamed and confounded. Deliverance is promised, but it is upon condition that you abide the brunt of your enemies, and buckle hand to hand divers ways with them. For we must not promise to ourselves any worldly rest or tranquility here, because we must always be ready armed to fight.   
Vers. 12. Thou shalt seek them, and shalt not find them: to wit, the men 
* Or, that plead with thee.  of thy strife; for they shall be as nothing, and the men that war against thee as a thing of nought. 
THou shalt seek.] That is to say; if thou seekest them. For we use not to seek out enemies after they are put to flight. Therefore I think it should be construed thus; if thou seekest them, thou shalt not find them; because they shall be cut off, and brought to nothing. We must note here that there are two sorts of enemies: 
Two sorts of enemies.  the first sort assails us by open violence: the second by words: that is to say, they rend us with slanders, cursings, and revilings. Not only so, but they summon us to their courts, as if their cause were just and good: nay, they bring us before the judgement seats, and often accuse us of those crimes whereof themselves are the authors. But such are the crafts of Satan, 
Satan's policies.  whose servants seeing these are, what marvel is it if they tread in the steps of their lord and master? First then the Prophet speaks of pleaders; and next, of the armed enemies which dealt roughly with the Church. What wonder is it then, if we be exercised with false accusations? Nay, we must not think it strange, if many companions fell themselves to Antichrist as his vassals to revile and slander us, 
Antichrists hirelings.  seeing the same hath befallen the Prophets and other servants of God.   
Vers. 13. For I the Lord thy God will hold thy right hand, saying unto thee, Fear not, I will help thee. 
THe Prophet showed us erewhile whereupon we should build the confidence of our salvation, that we might continue safe against all assaults; to wit, when we were certainly persuaded that God is our God. Now he teacheth the same thing, but in other words; neither is the repetition superfluous: for we know how easily the remembrance of this doctrine vanisheth away, albeit we have it often repeated unto us. This promise therefore cannot be too much praised nor insisted upon, seeing it doth so hardly take root in our hearts. Let us be well assured then that we shall find an undoubted issue in all our perplexities, because the Lord will assist us: as oft therefore as we shall be pressed under any dangerous assault, let us learn to fix our eyes upon him.  
Now when he calls himself the Lord our God, it is not so much to set forth his power, as his goodness, which he will make us feel. For what benefit should redound unto us from the knowledge of his power, if therewithal we were not well persuaded of his love? At the only hearing of his power we are astonished; but when his goodness is preached with it, the very remembrance thereof sufficeth to appease us.  
He speaks of taking by the hand, and of the voice again; for it serves much to the comforting of our weak faith, to know what signs of love God shows us, especially when the doctrine of faith is joined thereunto, which assures us of his perpetual favour. This clause therefore, saying unto thee; hath great weight in it: for we must needs remain always in suspense, 
God's voice.  till we hear the voice of the Lord in his word. It is that alone which sufficeth to abolish all our fear, and to set us at rest. Are we desirous then to have our hearts quieted, and to overcome the many troubles which daily befall us? Let us hearken directly to the good word of God, and ever hold fast the comfort thereof in our hearts. For it is impossible for them who either will not hear this word at all, 
Note.  or hearing it, do it negligently, to attain this peace: nay, let them be sure that an accusing conscience and a trembling heart shall always pursue them.   
Vers. 14. Fear not, thou worm jakob, and ye 
* Or, dead.  men of Israel: I will help thee, saith the Lord, and thy redeemer the holy one of Israel. 

What course God takes in ministering comfort to his afflicted Church.  HE seems to speak somewhat too meanly of this people in that he calls them a worm, and then dead men: but this comparison agrees well with the calamity which the people were in: and he takes a better course this way to minister comfort unto them, then if he had called them, The elect nation, a royal priesthood: an holy tree springing forth of an holy root, or if he had adorned them with the like titles. For to say the truth, it had been absurd to have imposed such glorious titles upon them, being pressed as they were under so base and vile a slavery. By the name of worm 
Worm jacob.  therefore, he laments the ignominy and shame into which they were brought; and puts them in good hope of a better estate. For thus he shows, that the Lord cares for them, notwithstanding they be abject and vile in the eyes of men. As if he should say, Though now thou be'st nothing, yet will I succour thee, and by restoring thee to thy first estate, will cause thee to come forth of this rottenness and abject condition of thine.  
Some translate the word Methim, Men, which agrees not with the text, but must necessarily be translated dead, for it is an exposition of the other epithet worm, according to the Hebrew phrase. I agree with S. Jerome 
S. Jerome.  who hath so translated it, neither do I pass much that the word is otherwise written here then elsewhere, in regard of the changing of the pricks: for this might easily fall out by reason of the likeness which these pricks have one with another. The thing should be weighed, for there is nothing more absurd, then to read men, in stead of worms, unless they read it dead, or mortal. But God meant no doubt that this voice should be heard among the people who were now at last cast, to the end it might pierce even into their graves: for on the contrary he promiseth to be the redeemer of these which are dead.  
Now the Prophet had not such respect unto his own time, 
The Prophet had respect to the succeeding ages, as to his own times.  but that he meant his doctrine should extend itself to all ages of the world. As oft then as we shall see the Church oppressed under cruel tyrants, let us call this sentence to mind, that albeit God's children be trodden under foot by the proud, that they be despised, and that they have not so much leisure as to take their breath, being persecuted and afflicted above measure: yet let us know that even such are in great account with God, so as they shall be able ere long to lift up their heads. Let this be applied to every one of us in particular, that we may not be discouraged for the scoffs of the wicked, nor for the miseries and calamities which we endure, no nor for death itself. Do we resemble dead men, and is all hope of deliverance taken away? 
A Consolation.  yet will our Redeemer come at last, and will raise up his Church out of her very grave.  
When the Prophet adds the holy one of Israel, he brings back the people as he hath done before to the remembrance of that Covenant by which Israel was separated from other nations to be Gods peculiar people: thus he encourageth them, that their miserable condition should not too much deject nor cast them down, though they seemed as worms of the earth, and as dead men.   
Vers. 15. Behold, I will make thee a roller, and a new threshing instrument having teeth: thou shalt thrash the mountains and bring them to powder, and shalt make the hills as chaff. 
HE speaks still of the restoration of the Church, promising that she shall be so exalted above her enemies, that she shall bruise and grind them to powder. And this he expresseth under a very fit similitude. For the jews to whom he speaks were almost crushed in pieces: but now on the contrary he tells them that they being delivered shall crush their enemies, and so render them like for like. Now it was very needful that this consolation should be added, for had they not recovered new strength, it is like enough they had been subject to the tyranny of their enemies for ever: God meant to arm them then, that they might be able to repulse the outrages done unto them: so as they were now become the executioners of God's vengeance as our Prophet shows.  
But by these words it might seem he meant to inflame the jews with a desire to revenge, Object. which is directly contrary to the nature of God's spirit: to which vice we being too much inclined, the Lord often commands us to repress these desires of revenge; so far off is he from allowing them in us: nay, doth he not on the contrary exhort us to pray for our enemies? Math. 5.44. We ought much less than to rejoice in their miseries and calamities. I answer, Ans. that the Prophet shows here what shall come to pass; but he neither commands, nor counsels them to desire the ruin of their enemies. Object. If any reply, that we must not only expect, but also desire that which the Lord hath promised, seeing it turns to his glory, Ans. and our salvation: I confess indeed, that this consolation greatly assuageth our sorrows, in that he promiseth to punish our enemies one day who have cruelly vexed us, in rendering them the same measure which they have measured. Yet this hinders not the law of love, which enioines us rather to sorrow for the evils which they voluntarily pull down upon their own heads, 
Note.  and to bewail their condition, then to wish their overthrow. If we embrace this promise with such faith as is meet, that is, in casting down all the impatiency of the flesh at her feet, then shall we first of all be disposed to patience; and in the next place we will with a moderate zeal wait for the accomplishment of God's judgements. We must therefore labour to quench all those inordinate passions of the flesh, and with an humble and meek spirit to wait for the fit time when this judgement shall be executed: not so much in regard of our own particular profits, as to see God's justice exalted, according as it deserves. David hath written to this effect, Psal. 58. The righteous shall rejoice when he seethe the vengeance, he shall wash his feet in the blood of the wicked: not that they take pleasure in their miseries, but as it is said afterwards in that Psalm, Men shall say, Verily there is fruit for the righteous, doubtless there is a God that judgeth the earth. For God manifests his just judgements to the world, when the wicked are punished for their misdoings. The jews (being cruel and blood-thirsty) snatch up these promises like savage and wild beasts, who ravenouslie devour the pray that is offered, and keep a howling if they do but apprehend the very sent of it. 
We cannot approve ourselves to be God's children, unless we be led by the spirit of meekness.  But the Lord would not have his children to forget that mildness which he above all things likes of: for we can make no claim to be the children of such a father, unless we be led with the spirit of meekness and gentleness. To be short, by the harrow with sharp teeth, he means nothing else but the fearful and terrible end of the wicked, whom the Lord will overthrow by the hands of the faithful, yet not so inflame their hearts with a desire of shedding blood, as to comfort and cheer up their spirits.   
Vers. 16. Thou shalt fan them, and the wind shall carry them away, and the whirlwind shall scatter them: and thou shalt rejoice in the Lord, and shalt glory in the holy one of Israel. 
HIs meaning is to show that which he uttered in the former verse, but by another similitude. For he compares the Church to a fan, 
Three things to be noted, in that the Church is compared to a Fan.  and the wicked to chaff, which the wind scatters to and fro. As if he should say, Though the wicked thrash and fan you now, yet they shall be chastised more severely, for they shall be crushed in pieces by their destruction, and scattered as straw. But yet note the difference; for the faithful are fanned in this world for their great good, 
The faithful are fanned in this world for their great good.  because they suffer themselves to be brought under the obedience of God: but the other obstinately resisting and abiding no yoke, the Prophet teacheth, that they shall be scattered as chaff, that is, carried away by the wind. Thus then, God had threshed the jews with great strokes of the flail; he had smitten them down with laying them on; and scattered them with his fan: that so becoming clean and pure wheat, he might gather them into his Garner; but appointed out the profane nations to be as stubble for the fire.  
There is one thing more to be considered, to wit, 
The Church sometimes fans the wicked, to make them fit for God's glory.  that the victorious Church fans some unbelievers, to the end they might be purged, and find place in God's flore: and thus this prophesy was fulfilled, as oft as any of the Gentiles were won to the faith by means of the godly, thereby bringing them under the dominion of Christ. Neither had the faithful ever any earthly power to rule over their enemies: nay contrariwise, they are always feign to possess their souls in patience: but the Lord causeth them under such heavy burdens to flourish like the Palm trees, so as they escape safe from danger. And which more is, they have even a midst these straits trodden the enemies of the truth under their feet with invincible courage.  
Moreover, it is to be noted, that the Scripture is wont often to attribute that to the Church, which appertains to none but God only. In regard then that God punisheth the wicked for the favour he bears to his Church, it is said that he gives them to the faithful to tread under their feet, because the fruit of such a benefit belongs unto them.  
Besides, as oft as we read these prophecies, we must lift up our minds to Christ's kingdom, that putting off all perverse affections, we may keep such a measure as is fitting, and never with this scattering before the time. For it ought to suffice us that our head will at the last tread down all our enemies under our feet, and make them his very footstool, that we may participate with him in his victory. Where he adds, that the jews should have cause to rejoice in the Lord: 
Wherefore it is added, that the Church must rejoice in the Lord.  though he meant hereby to assuage their sorrows, yet therewithal he also exhorts the faithful to modesty, that they should not break forth into fury, if it fell out that the Lord should thus subdue their enemies. For men are inclined to nothing more than to swell in pride, when things fall out as they would have them: they forget then that they are men, and as for God whom they ought to acknowledge the author of all benefits, him they utterly neglect. Thus then, that the Prophet might bridle this inordinate joy of the flesh, which often carries us beyond our bounds, he adds, in the Lord, because, 
Let him that rejoiceth, rejoice in the Lord.  as all our glory and gladness comes only from him, so it should be ascribed only to him. Lastly, he exhorts us to acknowledge God's benefits, that the higher he hath advanced us, the more careful should we be to cut off all pride and presumption, that we may give ourselves to rejoicing in him, and to the setting forth of his praise and glory only.   
Vers. 17. When the poor and needy seek water, and there is none (their tongue faileth for thirst, I the Lord will hear them: I the God of Israel will not forsake them.) 
HE goes on with the argument begun from the beginning of the former Chapter: for he sets out the miserable and poor estate into which the jews should be brought being in Babylon, till God having compassion upon them, should at the last assist and help them. Thus he advertiseth them to prepare themselves for the enduring of extreme poverty, when he tells them of thirst: for we know there is nothing more tedious to be borne, than the want of water when one is thirsty. This therefore was a very apt kind of speech to express the greatness of their calamity.  
But the Prophet affirms that God will aid them, even at the very pinch: and thus we may see to whom this promise belongs, namely, to such as being in extremity, patch away, and faint with thirst. Hence also we may note, that the Church flows not always in abundance of outward things, 
The Church flows not always with abundance.  but is sometimes brought to penury and want, that by such goads in her sides, she might be stirred up to call upon God; for we are wont to wax idle when things fall out as we would have them. It is good therefore to be exercised with hunger and thirst, that we may learn to seek the Lord with our whole hearts. In a word, it is very needful we should be pressed with poverty, that so we may the better taste the Lords bounty.  
Questionless the Prophet meant by this circumstance to set forth the greatness of God's grace; as al●o admonisheth the people hereby, not to faint nor quail in the time of need and want. Now we are to observe what titles he gives them: for in calling them poor and needy, he speaks not to strangers, but of such as the Lord had chosen and adopted for his heritage. We ought not to wonder then if God now and then suffer us to languish under hunger and thirst, seeing he hath exercised our forefathers no less severely.  
When he saith, the waters appear not: let us learn that the Lord for the trial of our faith and patience, takes away all means from us, that we might rest upon him alone. By the word I will hear, he signifies that God helps not all, 
God helps not all, but such as call upon him.  but such as call upon him: are we so careless then as to contemn this help? It is good reason we should be left destitute still, without feeling any succour, in regard we are unworthy of it.   

Vers. 18. I will open rivers in the tops of the hills, and fountains in the midst of the 
* Or, plains.  valleys: I will make the wilderness as a pool of water, and the waste land as springs of water.  
19 I will set in the wilderness the Cedar, the shittath tree, and the myrrh tree, and the pine tree; and I will set in the wilderness the fir tree, the elm and the box tree together.  
THe Prophet amplifies the former doctrine by another circumstance; to wit, that the Lord needs no natural, nor external remedies to secure his Church withal, but hath secret and admirable means ready, by which he can supply the necessity thereof above all that man's reason can conceive or imagine. When we see no help, despair easily creeps upon us; we dare hope no longer than we see worldly means present before our eyes: if they fail us, than all hope in God is gone. But our Prophet tells us that this is the very hour in which we should gather greatest assurance; 
The time in which we should gather greatest assurance.  because the Lord hath then most liberty to manifest his power, when men are brought to extremities, and seem utterly confounded. It is his property then to assist those that are his, against the expectation and thought of man, that thus we might not suffer ourselves to be transported hither and thither by any difficulties or idle discourses.  
Now the better to confirm this, he promiseth to work miracles contrary to the order of nature: teaching us thereby not to speak or judge of these his doings according to human sense, neither to tie his power nor promises to secondary causes: for the Lord is strong enough of himself, 
The Lord is strong enough of himself to help his chosen, without, or against means.  and needs no help from others; he is not so bound to the ordinary course of nature, but he can change it as oft as it pleaseth him. Now we know the things he here promiseth to do, are contrary to nature: as to make rivers spring forth in the tops of mountains; and fountains in the midst of the plain; and pools in the desert. But why promiseth he these things? Lest the jews might think the way to be stopped up against them, in regard of their returning home; because that great and spacious wilderness was between them and it, wherein passengers were wont to be parched with the heat of the Sun, and left destitute of all necessaries. Thus than the Lord promiseth plenty of waters, and all other provision needful for their journey.  
These things were accomplished when the Lord turned the captivity of Zion; but much more perfectly when he converted the whole world unto him by the Gospel of our Lord jesus Christ, from whom flowed waters in great abundance, 
joh. 4.14. & 7.37, 38., 39  which were shed abroad throrowout the earth, to quench the thirst of poor forlorn sinners. Then there was such a change, as men could by no means conceive the reason of it in their understandings.   
Vers. 20. Therefore let them see and know, and let them consider and understand together, that the hand of the Lord hath done this, and the holy one of Israel hath created it. 
Howsoever God shows himself wonderful in all his works, 
God shows his admirable power in nothing more than in the redemption of his Church.  yet when the matter concerns the restoring of his Church, it is then that he manifests his admirable power principally, so as he makes every one astonished at it. We have seen heretofore, and it will be repeated again hereafter, that by bringing the people home from captivity, the Lord left such a testimony of his power therein, as shall be memorable to the world's end; and the Prophet in effect saith as much here. Now because we are either dull or careless in considering the works of God, or heed them not as we should; 
The cause why the Prophet repeats one thing often.  therefore they easily slip out of our minds: and this is the cause why he repeats one thing so often. For we still stand musing rather upon things of nothing, then to take to heart the works of God: and if it fall out that they draw us to any admiration of them, yet it is but as a wonder that lasts for nine days, because our minds presently run after other fancies, in which there is no fruit at all. The Prophet awakens us then once again, that he might chase away all sluggishness and sottishness of mind from us, that so all our senses might be brought to comprehend the power of God.  
First of all than he wills them to see or behold, which gets a certain knowledge: then he adds consideration, which better confirms understanding, and more certainly. It is not certain whether the Prophet speaks to the jews; that is to say, to those of the household of God, or to strangers: as I think, we may generally affirm, that when the Church should be restored, the power of God should then be perceived of all nations near and far off; so as all should be compelled to admire so rare and excellent a work. It is also certain that the Medes and Persians having gotten dominion over the jews, were wonderfully abashed in hearing these testimonies of the Prophets, but chief when they saw the accomplishment and effect thereof performed before their eyes: for they might well know that men could never bring such things to pass; and yet they were not converted to God themselves for all that.   
Vers. 21. Stand to your cause, saith the Lord: bring forth your strong reasons, saith the King of jaakob. 
IT was very needful that this should be added to the former doctrine: for whilst we converse with the wicked, they scorn our hope, and think us fools, and too simple and light of belief. You see with what scoffs our weak faith is assailed and shaken; Oh these fellows build castles in the air, and persuade themselves of the accomplishment of things impossible and unreasonable. 
The cause why the jews were fortified against the scoffs of the Gentiles by these admonitions.  For as much as the jews than lay open to such taunts in their banishment, it was necessary they should be fortified by such admonitions. And that this sentence might get the greater weight touching the assurance of it, he sets all profane people at nought, commanding them to stand to their cause: as men are wont to do in judgements. But in calling him the King of jaakob, he bids defiance to all the idols, and shows that he will take his people's quarrel in hand, to the end they may know at length that he is the protector and defender of his own glory, in delivering such as are injustly oppressed. And yet it was needful that the faithful should be fortified with an exceeding measure of faith: for in what case was the estate of the Kingdom, whilst they were detained prisoners in a strange land, and in a manner overwhelmed with calamities? That is the cause why the Prophet called them dead men, and worm jaakob, verse 14. But their hearts were sustained by this promise, in which it was affirmed, Chap. 11.1. that their root was hidden in the earth, when the people was compared to a tree hewn down by the roots: only there should come forth a rod out of the dry stock of Ishai, etc. Thus by the eyes of faith, they beheld the kingdom that was hid: for it was impossible to see it by the outward senses, no, nor to comprehend it by the light of natural reason.   

Vers. 22. Let them bring forth, and let them tell us what shall come: let them show the former things what they be, that we may 
* Or, put them in our hearts.  consider them, and know the latter end of them: either declare us things for to come.  
23. Show the things that are to come hereafter, that we may know ye are gods: yea, do good or evil, that we may declare it, and behold it together.  
NOw he directs his speech not only to the idolaters, but permits them also to bring in their idols: as if he should say; I know you think your idols very wise, yet they will be able to speak very little in the defence of so bad a cause. We see here that God takes unto him the person of an advocate, & speaks in the name of all the people; for he will not be separated from his Church, but is careful, as you see, to furnish and fortify her against all the opprobries of the wicked, and against all their plots, whereby they endeavour to assail our faith. We must be of good courage then, seeing God is pleased to be the pleader of our cause, and stands between us and the idolaters; and as one armed with his own invincible truth, bids defiance to the idols themselves, being ready in person to refute their vanity.  
Besides, he shows that his elect are sufficiently furnished with his word to get the victory; so as they need not be afraid to undertake the combat against all unbelievers whatsoever. And truly he that hath profited in the heavenly doctrine as he ought, shall easily confound all the impostures of Satan, by a constant and victorious faith. I grant our faith gins at obedience, but the teachableness by which we submit all our senses to God's worship, goes so before the understanding, that from thence our minds are illuminated with sound knowledge.  
By this mark we may discern superstition from that true religion, 
How to discern superstition from true religion.  which is directed by a rule that is neither doubtful nor deceivable. The idolaters vaunt themselves but too much in their errors, yet all their pride proceeds from folly, sottishness, and frenzy. For if they would consider of the heavenly doctrine, with calm and quiet minds, all this overweening by which they darken the light of truth, would forthwith fall to the ground. But the faithful have another respect, whose faith albeit it be founded upon humility, yet it is not carried away with a foolish or inconsiderate zeal, because it hath the spirit of God for the conductor and leader thereof, that so she may never turn aside from the certain light of God's word. Therefore where the right rule of discerning things is absent, 
Where the right rule of discerning things is absent, there can be nothing but superstition.  there can be nothing but superstitions, as Isaiah saith. Now because things are not to be done rashly, therefore the faithful wils them to bring forth, and put them in their hearts: not that they meant to halt between two opinions, being before instructed of God, 
The difference between sottish obstinacy and true faith.  but because the superstitious could allege nothing for themselves, but that which was worthy to be laughed at of all. See here again then the difference between blockish obstinacle, and true faith, which hath her foundation upon God's word, so as she can never be moved.  
But now let us see with what argument our Prophet defends the Majesty of God; for he so attributes unto himself an infinite power and foreknowledge of all things, that none can take them unto himself without manifest blasphemy. 
Who it is that rightly deserves to be called God. How Isaiah frames his argument against Idols.  Whence we gather, that these things are so proper to the Divinity, that he indeed rightly deserves to be called God, who knows and can do all things. Thus the Prophet reasons then, If the Idols whom you adore be Gods, they must be able to know and do all things: but they have no power to do any thing at all, neither in prosperity nor adversity: neither do they know that which is past, present, or to come: therefore they be no Gods.  
Quest. But here ariseth a difficult question, for in profane histories there are many predictions which the Idolaters received from their gods: for which cause it might seem that Apollo, jupiter, and others, knew of things to come: and therefore they were Gods. First I answer, Ans. that if we consider what the oracles were which these Idols gave forth, we shall find there was either obscurity, or, great ambiguity in them all. 
Oracles given forth of Idols, ambiguous. Pyrrhus. Croesus.  As, that which was given to Pyrrhus, Thy men overcome shall the Romans. And, to Croesus, after he hath passed H●lys, Crsoeus shall overthrow many kingdoms. How the event will show that touching the first we must understand it thus, The Romans shall overcome thy men. And for the second, After Croesus hath passed Halys, he shall overthrow many kingdoms: not other men's, but his own. Thus Satan at that time vexed the minds of men by these entangled ambiguities, that he might always leave them hanging in suspense, that gave themselves to be directed by such impostures.  
But besides this, that is to be noted which Paul saith 2. Thess. 2.9, That the efficacy of error is given unto Satan, that he might blind the unbelievers who delight in his delusions. When they ask counsel then of this father of lies, it is no marvel though they be dedeceived under a colour of truth: but in the mean while, it is a just punishment of God upon them for their ingratitude.  
We read that a lying spirit was let lose by means of the false Prophets, the better to blind Ahab, who pleased himself in such beguilings: 1. King. 22.21. It was good reason also that the profane nations who had forsaken the true God, should be entangled in the snares of error, and so drawn headlong into perdition. Thus than it is a fond dispute whereabout Saint Augustine labours so much; 
S. Austen.  to wit, how the devils may be partakers of this prescience which the good Angels have: for the cause hereof must not be sought out in nature. So in times past, when God gave the bridle to false Prophets, he by their fallacies avenged himself upon the people's wickedness: not that such impostors had any great gift of knowledge, but being fitted for this purpose, they did according to the licence given unto them.  
As touching God himself, albeit his foreknowledge be hid, and that it be a bottomless depth, yet is it manifest enough to those whom he hath chosen: so as they may discern him from the troup of false gods. Not that he foretold all things by his Prophets, for men's curiosity in that behalf is insatiable: neither is it expedient they should know all things; but he hath concealed nothing from them that is fit to be known, for by many excellent prophecies he hath foreshown that he hath a special care of his Church: as Amos saith; Is there any secret thing which the Lord will not reveal to his servants the Prophets? Amos 3.7.  
The jews have wickedly and unworthily abused this prerogative, in that they have set their fond predictions to sale among strange nations. But the truth of God hath always so shined in the prophecies, that all men to whom God hath given wisdom, may clearly perceive that the God of Israel was and is the only God. 
The God of Israel the only God.  Verily it was no more possible for the idols to beguile the faithful which were instructed in the school of God, then at high noon to persuade one of a perfect sight, that black were white: so far was it off for them then to get any credit by their foreknowledge; and yet lest of all by their power: neither of which it was any way lawful to ascribe unto them, seeing it appeared by continual prophecies, that one God only ruled and governed all things, both adverse and prosperous. The Assyrian thanked his idols for his victories which he obtained: but God had long before instructed the jews of that which should happen; yea and had made it evident in all men's sight, that he armed this wretch to execute his own judgements. Read Chap. 10.  
Now to do evil, 
Evil, taken for corrections.  is not taken here to commit any outrage, which is a thing far from the nature of God, but it signifies to correct and send adversities, which indeed ought to be attributed to God's providence, and neither to fortune nor idols. And this is often met withal in the Scriptures: as in Amos 3.6. Is there evil in the City, and the Lord hath not done it? jeremiah also accuseth the people, in that they knew not that God was the author both of evil and good: Lament. 3.38. The Lord than punisheth the sins of the people by wars, plague, famine, poverty, sicknesses, and other the like evils, and will be known to be the efficient from whom all of them proceed. Now Isaiah allegeth not all the examples and arguments, by which he was able to have distinguished the true God from idols; for that would have taken up much time: but he now contents himself to prove it briefly, and yet plainly: for he hath not yet ended his argument.   
Vers. 24. Behold, ye are of no value, and your making is of nought: man hath chosen an abomination by them. 
NOw he scorns the idols, that he might confirm the faithful in the confidence and obedience of God, seeing by this comparison, that idolaters are miserably blinded and beguiled. The word making, ought here to be taken in the passive signification: as if he should say; It is a vain imagination or invention of nought. But it seems he speaks improperly, Object. in calling the idols things of nothing: for are they not made of gold, silver, brass, Ans. wood, stone, or such like matter? The solution is easy, for Isaiah considered not the matter, but the quality; that is to say, the opinion of divinity which men gave unto them. For the superstitious do not simply worship the wood, brass, or metal, but the majesty of God, 
Idolaters tie a divine majesty to their stocks and stones.  which they fond and blasphemously tie to the corruptible idol: so as in effect here is nothing but a vain imagination. To which purpose Paul saith, that an idol is nothing: 1. Cor. 8.4. For what can that be, or what name shall be given to a work of vanity?  
An abomination.] Others read it, The abomination; in the nominative, and understand it that such are abominable as erect and set up idols: but I think it is otherwise to be understood. I take the verb chosen, indefinitively, as the Grammarians speak, & it is often so taken in the Scriptures. For when the Prophet speaks of the common people, and recounts some ordinary and usual thing, they express not the noun substantive. Thus I understand it then; Men cannot forge idols, but therewithal they also forge an abomination. And surely this is a worthy text, 
This place teacheth us to abhor the idol and the idol maker.  teaching us both to abhor idols, and the boldness of those that set them up: for this cannot be done without offering great violence to the Lord himself. Many esteem it but a sport, but the Prophet not only thinks otherwise, but he calls it such an abomination, as God neither can nor will suffer unpunished.  
The word To choose, points out as with the finger, 
The original of idols.  from what fountain idolatry springs. For true religion should never be polluted with so many corruptions, if men had not presumed to make them idols of their own devising. Whence we may note, that all devised and invented worships of God are here opposed to true piety.   
Vers. 25. I have raised up from the north, and he shall come: from the east Sun shall he call upon my name, and shall come upon Princes, as upon clay, and as the potter treadeth mire under foot. 
NOw he turns again to the argument which he touched before concerning God's prescience and power; and shows that the name of divinity appertains to him only, in whom these things are to be found. Touching his raising from the north, some expound it of Cyrus; others, of Christ: but I think the Prophet notes out two things here; so as by north, we are to understand the Chaldeans, and by the east, the Medes and Persians: as if he should say; There will come two changes worthy of memory, for I will raise up the Chaldeans, 
Chaldeans.  and exalt their kingdom: afterward, the Persians 
Persians.  shall come, which shall be their Lords and Masters.  
Now although these things were to fall out long time after, yet the Lord shows that they were already manifest in his sight; yea, that he ordained them in his secret counsel, to the end the event thereof might be a certain token of his divinity. Yet in the first member of the verse, he denounceth judgement, to fear the jews: in the second, he sets forth mercy, in testifying that the captivity and deliverance of the people was his work, that all might perceive that the prescience and power of God were things which did indeed belong unto him.  
The profane nations divide certain offices amongst their gods: Apollo, 
Apollo's. jupiter.  he foretells things to come: jupiter, he puts them in execution: another, he dispatches a business contrary to that: but God's office 
God's office.  is not only to foretell and signify things to come, but to dispose of things also according to his good pleasure. For in whatsoever thing it be that any divinity shines, it ought to be ascribed to God only, and not to any other. This is the cause why he appropriates to himself both prescience, 
Prescience and the execution thereof, aught to be appropriated to God inseparably.  and the execution of the same inseparably.  
In that he saith, he will raise up from the north, he prophesieth (as I touched before) of the captivity to come: of which there was no fear at that time, because the jews and Chaldeans were in league together: in the next place he prophesieth of the restoration of the people, who had leave of Cyrus to return into to their Country. Now who would have imagined that things being in so good plight, (as then they were) that such a change had been possible, especially in regard the event was to fall out long time after, namely, 
About some two hundred years between the time of Isaiahs' prophecies, and the accomplishment thereof.  about 200. years after the prophecies of Isaiah? And yet the Lord testifies that he is the author thereof; that so all might know that the Chaldeans came not by chance, but were raised up of God, who used them as his rods to correct the jews withal.  
The Medes and Persians also subdued not the Chaldeans by their own power, further forth then as they were led and directed by the same hand of the Lord. In this place therefore he sets forth the greatness of God's power, and that so plainly, that he proves Kings and Princes to be but dung and dirt in comparison of him.  
And thus we may yet better perceive, that the Prophet not only respected those of his own time, but those also which should come after him: for they which then lived, could hardly discern what this meant; but their successors which saw it, and had experience of it, understood it much better. The end was, that all might know how there was but one God, before whose eyes all things are naked and manifest, and who governs all things according to his good pleasure. You may perceive then what an excellent text this is, in that it shows the perfection and certainty of God's oracles. 
The perfection and certainty of God's oracles.  For the jews forged not these prophecies whilst they were prisoners in Babylon; but their father's having heard and received them long time before, their successors at last acknowledged Gods just judgement, whereof they had been forewarned before: and in the second place, they also embraced the mercy offered, in that they saw God would in due time send them deliverance: who as he is the preserver of his Church, so they felt him faithful in his promises, by good trial and experience. 
Isaiah spoke as he was moved by the holy Ghost.  From this place therefore we may safely conclude, that Isaiah spoke not by his own motion; but that God used his tongue as the organ of the holy Ghost, who put these words into his mouth.  

The certainty of prophecies.  In that he saith, he shall come; it signifies that whatsoever was foretold by God's commandment, should without all peradventure come to pass. For he speaks of a thing to come, 
God's prescience and power.  which sets out as in lively tables the prescience of God. Secondly, in adding that he is the author of these things, that is to be applied to his power. To call upon the name of God, signifies nothing else in this place, but to perform somewhat at God's commandment. It is true that Cyrus' little thought he was employed in the service of the God of Israel, neither meant he to obey him: but the event showed that the Lord marched before him by his secret power and providence, to bring him to Babylon by continual and incredible victories.  
In comparing him to a Potter which treads his clay, it is added because every one thought the strength and power of the Chaldeans was so great, that none was able to vanquish them: for they seemed invincible then indeed. But even at that time when the Babylonians trusted in their wealth, despised their enemies, and proudly advanced themselves, the Prophet tells us that they, and infinite others besides, should be trodden under foot as the Potter doth his clay. In a word, his meaning is, that the prosperous estate of the Chaldeans could no way hinder the change that was to come; neither should they be able to let the Medes and Persians from enjoying their Monarchy. And truly the issue did well verify and confirm the truth of this similitude, when Cyrus having vanquished so many nations, and got many godly victories, did in a little space of time conquer all the East.   
Vers. 26. Who hath declared from the beginning, that we may know? or before time, that we may say, he is righteous? Surely there is none that showeth, surely there is none that declareth, surely there is none that heareth your words. 
THe Lord having made proof of his Divinity, returns again to show the difference between him and idols. For he asks whether the idolaters were able for the confirmation of their false worship to say the like for themselves: that is, to allege any example of such a prescience or power. Now because he might without controversy, rightly attribute these things to himself, in derision of them he answers for them; Surely we acknowledge, that he which is able to do such things, must needs be the true God.  
Word for word it is, we will say he is just: but the word Just, hath many significations: for it is taken sometimes for True & Approved: in which sense it is said, Luke 7.35. That wisdom is justified of her children: that is to say, approved. We have seen testimonies enough then of God's divine majesty, which hath put down all the vanities of idols, in regard that all things in heaven and earth are governed and ruled at the disposition of one only God; who in an instant is able to bring the mightiest monarchs to nought.  
Now the Lord speaks here in the plural number, we; to show that he defends not his own cause alone, but his peoples also. I grant his own eternity is sufficient for him; but we being still infirm, it is behoveful for us to know certainly that he is the true God, that so our minds may not wander after creatures, but may rest wholly and only in him. Experimental knowledge therefore is added with the word, 
Experimental knowledge must be joined with the word.  the better to sustain our weak faith, if it be yet ready to waver. In the next member he saith, that the idols are all mute, and leave those that follow and serve them in suspense. Whilist God on the contrary, makes the candle of his word to burn so clearly, that it is able to give light to his elect people, and to give them both what to speak and think.   
Vers. 27. I am the first that saith to Zion; Behold, behold them: and I will give jerusalem one that shall bring good tidings. 
NOw God expresseth that more clearly, which he had told the jews touching the things to come, that he might fortify them in the faith: for it should little avail them barely to know what was to ensue, unless the Prophets had also showed them the end and use thereof. The Lord testifieth then, that his predictions tend to the edification of his Church: and it was great reason this should be added to the former doctrine, that the people might know these examples were propounded not only to set forth God's power, but also that the faithful for their parts might feel the fruit thereof. For thus we ought to apply all the examples of the prescience and power of God unto our own use; 
How to apply the examples of God's prescience and power to our own use.  that so we may be assured of the care he hath over us, and that he turns all things to our salvation.  
Zion is commanded then to acknowledge the true and only God. First in respect that he had justly infflicted this punishment upon his people for their offences: secondly, being redeemed out of this captivity, they might especially take knowledge of his mercy and goodness.  
Behold.] We have to consider of mount Zion here, as of a place not inhabited; and of jerusalem, as a City laid waste: for which cause jeremiah brings her in speaking as widows and desolate women are wont to do; Behold, O Lord, how I am troubled: Lament. 1.20. The Lord here sets her out as a widow left alone. Afterwards, Isaiah will incite her to rejoice, as she who having been barren before, should now be made fruitful by the Lord, and should have many children. In this sense the Lord now shows that he will comfort jerusalem, even at that time wherein she shall seem nothing else but a woeful spectacle of horrible ruins. Now the message is, that a widow and one that was forsaken before, should bring forth many children: or, that those who were scattered and dispersed by banishment a far off, should come towards jerusalem in great troops.  
This waste therefore must be opposed to the restoration performed by Cyrus, where it is said, Behold, they come. And by the word first, is understood, not only the eternity of God, but also the antiquity of the prophecy. Afterwards, Isaiah adds how God teacheth the faithful touching things to come; to wit, by the labours and ministry of his Prophets.  

Saint jerom.  Saint Jerom hath translated the word Mevasher, Evangelist; but it properly signifies a messenger. And yet there is no great difference in the sense, for his purpose is to speak of the Prophets which should bring the joyful and desirable tidings of this deliverance; which God by Moses had also promised long before; to wit, that he would raise up faithful Ministers from time to time, which should far excel all soothsayers, magicians, and prognosticators. For this cause also he gave the Church this goodly title, Chap. 40.9. saying, that she brought good tidings, because the word of God should sound forth in her.  
Now this serves much for the praise and commendation of preaching. 
The praise of preaching the word.  For the Lord comes not down from heaven to teach us, but useth the ministery of his servants, and shows that he speaks by their mouth; which is so admirable a benefit, as should cause us to embrace it with both our hands. He promised under the law (as I was saying) that he would raise up a Prophet in the midst of his people: Deut. 18.15. Now he confirms that promise, in saying, that messengers shall not be wanting to comfort them in their dolours and extreme distresses. 
No form of a Church where vision fails.  Hence we may also conclude, that there is no form of a Church where prophecies cease: that is to say, when there is none to bring us good tidings of comfort in our miseries out of God's word.   
Vers. 28. But when I beheld, there was none; and when I inquired of them, there was no counsellor; and when I demanded of them, they answered not a word. 
THe Lord having spoken of himself, turns again to the idols: for in these Chapters you shall meet with these antitheses every where; by which he opposeth himself against idols. As if he should say; I do these things whereof I have spoken; but the idols can do none of them, because they are void of counsel, wisdom, and understanding. They can neither answer them that ask things of them, nor mitigate their griefs. Now in this comparison, he shows that he can easily prove himself to be God. First, by the doctrine of the Prophet: secondly, by his works: which are not to be found among idols. Therefore it follows that they are no Gods, and that we must rest ourselves wholly upon him that is the true God.  
Besides, men's eyes are so dazzled with carelessness, because they neither ask, mark, nor consider any thing: they bewitch their own hearts then by beholding idols, and wittingly deceive themselves; for doubtless they should quickly perceive the vanity that is in them, if they did warily observe all circumstances. Whence it is evident, that Idolaters shall never be able to excuse themselves by pretext of ignorance, because they loved rather to be blinded, and to err in darkness, then to see the light, and embrace the truth.   
Vers. 29. Behold, they are all vanity; their work is of nothing: their images are wind and confusion. 
Having condemned the Idols, 
The Prophet proceeds from the confitting of Idols, to tax such as honour them.  now he saith as much of those that honour them. As it is in Psal. 115. They that make them are like unto them; and so are all they that put their trust in them. He shows then that the whole rabble of the superstitious sort are full of vanity, and have neither wit nor discretion. I grant it is hard to persuade them to it; for pride which possesseth them, so puffs them up, that they think themselves the only wise men of the world; and those that follow not their train, the only fools and dizards that are, in comparison of them. 
Papists deride the Protestants. The Romans contemned the jews.  How proudly do the Papists and their subtle Doctors deride and scorn us? With what fury have the Romans contemned the jews in times past? What then? Let not us care for such a pride, seeing God condemns them all here of vanity.  
Their work is of nothing.] He calls works, both the images which the superstitious forge to themselves, as also all the new found service, wherein there is neither end nor measure; when some one will be the master and author of his own religion. These works he calls things of nothing.  
In the next place he proves it more plainly, in calling them wind, and Chaos: that is to say, confusion: for so I expound the word Tohu, it being so taken in Gen. 1.2. where Moses shows that the earth was at the first without form, and a confused lump. This place ought diligently to be observed against Idolaters; for they think images were ordained to preserve and uphold religion, and that men's minds are stirred up to devotion by the sight of them; as if God were there present: they call them lay men's books, 
Images lay men's books.  fit for such as are not capable of the doctrine of the Scriptures. But the holy Ghost here pronounceth, that they are formless and confused things, because they trouble and detain men's minds in superstition; yea, in such sort, that all their light of wisdom and knowledge, is choked and quenched by performing service to them. To conclude, he teacheth that all images and the honour done unto them; & not so only, 
The Image and Image maker mere vanity.  but those that make and follow them, are nothing but mere vanity, and that we may boldly so judge of them.    

THE XLII. CHAPTER.  
Vers. 1. Behold, my servant; I will stay upon him: mine elect, in whom my soul delighteth; he shall bring forth judgement to the Gentiles. 
IT seems the Prophet breaks off his speech to speak of jesus Christ: but we must call to mind what we have said elsewhere: to wit, 
When the Prophet's prophecy of any thing hard to be believed, they forthwith mention Christ.  that it is usual with the Prophets in promising any thing, hard to be believed, forthwith to make mention of Christ: because all the promises are confirmed in him, which otherwise would be doubtful and uncertain. All the promises are in Christ, yea, and Amen, saith Paul 2. Cor. 2.20. For what acquaintance have we with God, 
What acquaintance have we with God, unless Christ come between?  unless this Mediator come between? we are so far separated from his Majesty, that we can neither be partakers of salvation, nor of any other benefit without Christ. Now when the Lord promised any deliverance to the jews, his purpose therein was to lift up their minds far above the thing itself, that so they might conceive of better and greater things than their bodily liberty, and return into judeah. 
These promises were but preparatives to that great redemption accomplished by Christ.  For these things were only as preparatives to that great redemption which they at last obtained, and which we now obtain by Christ jesus. Yea, that grace of God that shined in the return of the people, had been imperfect, unless he had even then been known to be the perpetual governor of his Church. We have also told you before that the deliverance out of Babylon, comprehended in it the absolute and full restoration thereof. It is no wonder then if the Prophets join this beginning of grace with Christ's kingdom, for they use so to do almost in all their sermons. We must come to Christ then, 
No help in God without Christ.  without whom there is no (hearing) nor help in God: that is to say, we can lay no claim to the right of being in the number of God's children, unless we be grafted into that body, of which he is the head. The very scope of the text therefore shows, that he is spoken of in this place, as of the head and first borne. Why so? Because the things here mentioned, cannot be attributed to any other than himself: but if this reason will not suffice, the Evangelists shall end the controversy for us. See Matth. 12.18, 19, 20, 21.  
He calls Christ God's servant, 
In what sense Christ is called Gods servant.  by way of excellency: for although this name belongs to all the faithful, because they are adopted for his children, on condition that they sacrifice and consecrate themselves and their whole lives to his service and obedience: yea albeit the faithful teachers, and all those who have any public charge in the Church, be particularly called Gods servants, yet there is a special cause why this title agrees more properly unto Christ, then unto any of them. For he is called servant, in respect that God the Father hath not only given him the charge of teaching, or to do some other thing; but also in regard that he hath called him to perform an excellent and peerless work, which is common to none but him. Furthermore, although this name be attributed to the person of Christ, yet it ought to be referred to his human nature: for his Godhead being eternal, and that in respect thereof he hath ever obtained equal glory with his Father, 
Christ God's servant in respect of his humanity.  it was necessary he should take our nature upon him, that he might submit himself to the obedience of a servant. And therefore Saint Paul saith; that he being in the form of God, thought it no robbery to be equal with him; and yet notwithstanding emptied himself, and took upon him the form of a servant, etc. Phil. 2.6. Christ then is a servant, but voluntarily, 
Christ being Gods servant, no way impairs his dignity. Dispensation.  lest we should imagine his dignity might be somewhat impaired thereby. Which the ancient Doctors signified under this word Dispensation: whereby it came to pass, as they say, that Christ subjecteth himself to all our infirmities. The affection by which he became subject unto God, 
Christ's subjection voluntary.  was voluntary: in the mean while it was to the end he might become our servant also: notwithstanding this his so abject a condition, hinders him nothing at all from enjoying his sovereign majesty; for which cause the Apostle saith, God hath given him a name above every name: Phil. 2.9.  
He useth the particle demonstrative, Behold, to bring the jews as it were to the sight of the thing done: for that which they saw in Babylon, was able to have put them clean out of heart. He wils them therefore to turn their eyes from beholding things present, and to fix them only upon Christ. Some expound the verb Tamach, which signifies To stay, passively; others, actively. If we take it in the passive, the sense will be, that God so stays himself upon his Christ, that he will give him charge of all things, even as masters do to their trusty servants. Now it is a sign of great trust which the Father reposeth in him, that he gives him charge of all things, and commits into his hands his own rule, authority, and power. Yet I reject not the active signification; to wit, I will erect or set him up; or, I will establish him in his estate: for that which follows immediately after, I will put my spirit upon him, is but a repetition of the same thing. He saith in the first place then, I will stay upon him: then he shows the manner of this stay, in saying, that he will govern him by his Spirit: and thus he shows that he will sustain and help Christ in all things, and will not suffer him to fall under any difficulties. Now it was needful that Christ should be endued with the holy Spirit from above, 
Why Christ was to be endued with the holy Spirit.  in regard he was to take upon him that divine office of being mediator between God and men: for according to his human nature, he was unable to bear the weight of so great a burden.  

Christ a servant elect.  Elect is here taken for excellent: as in other places young men which are in the flower of their youth, are called men of choice. He is called a servant elect then, because he shall bear the message of reconciliation, and all his actions shall be disposed of by the Lord. Yet, behold here a testimony of that love which God hath showed us in his only Son; for in him the head, we may see our election shine, by which we are adopted to the hope of a better life. Seeing then that there is an heavenly power dwelling in the human nature of Christ; 
We must look upon Christ in both his natures.  when we hear him speak, let us not so much look upon flesh & blood, as lift up our minds higher, that so we may see his divinity shine in all his actions.  
In whom my soul delights.] By this testimony we may conceive that jesus Christ is not only well pleasing unto God his Father, but is also that his only beloved Son: so as there is no obtaining of any grace, but by the means of his intercession. In this sense it is alleged by the Evangelists, Mat. 3.17. Luke 9.35. Saint Paul also teacheth, that we were reconciled with God through this his well-beloved one, for whose sake God loves us: Ephes. 1.6. According to which, our Prophet shows that Christ shall not be adorned with the virtue and power of the holy Ghost for his own particular only, but to shed it abroad also far and wide upon others.  
By the word judgement, he understands a well ordered government, and not the sentence which the judge pronounceth upon the judgement seat: for the verb, To judge, among the Hebrews signifies to rule, govern, and direct things. He adds, that this judgement shall extend throughout all the earth, as well to the Gentiles as to the jews: which promise was then new and strange: for God was only known in lurie, Psal. 76.1. so as foreign nations were excluded from any hope of grace. We therefore that are Gentiles, stand in exceeding need of these so clear and evident testimonies, that we may grow daily in the assurance of our vocation and calling: for without these promises, what assurance is left us? They nothing at all pertain unto us. Christ was sent then to bring the whole world under the rule and obedience of God his Father. Whence it appears, that all things without him, are but a confused chaos. Before he comes therefore, 
All things out of order without Christ.  it is impossible to see any right order or government among men. Let us then learn in all things to submit our necks unto his sweet yoke, if we desire to be justly and rightly governed.  
Now we must judge of this government according to the nature of his kingdom that we live in, which, as you know, is not of this world, but consists in the inward man: 
john 18.36.  for it consists in a good conscience and integrity of life; approved not of men only, but of God chief and principally. 
Wherein Christ's kingdom principally consists.  The sum than comes to this, that our whole life being perverted since the time we were altogether corrupted by the fall of Adam, Christ is now towards the end of the world come with an heavenly power of the spirit, 
The end of Christ's coming in the flesh.  to change our hearts, and to reform us into newness of life.   
Vers. 2. He shall not cry, nor lift up, nor cause his voice to be heard in the streets. 
THe Prophet shows after what manner Christ shall come; to wit, without such pomp and preparations as earthly Kings have. For when they come in, trumpets are sounded on every side, & the Heralds make a great noise and crying; so as a man would think heaven and earth would go together. But Isaiah saith, that at Christ's coming, 
Christ's kingdom not carnal.  none of this din shall be heard: not so much to manifest his modesty, as to teach us that we should look for no outward pomp in him. Secondly, that by the beholding of his meekness, by which he seeks to draw us to him, we might run with all our might to meet him. Thirdly, that our faith might not languish, in respect of his base and abject condition.  
He shall not lift up his voice.] That is to say, he shall make no stirs, but shall be quiet and still. And surely he was so far off from popularity, 
Mat. 9.30.31.  that he forbade the publishing of his own miracles; to the end we might thereby know that his government and authority differed much from that which Kings and power of God, that so we may credit that which he hath spoken accordingly: for Isaiah speaks not these things at random, but thereby meant to dispatch our minds of all scruples, because nothing is impossible to God, who holds the whole world under his subjection: but in the Chapters following we shall meet with the like phrases of speech. Some translate the word El Mighty, others, God: but the matter is not great, because the sense comes all to one reckoning: for he describes his power and Majesty, and adorns him diversly with such titles, to teach us, that he can easily raise up and restore that which was fallen to the earth.   
Vers. 6. I the Lord have called thee in righteousness, and will hold thine hand, and will keep thee, and will give thee for a covenant of the people, and for a light of the Gentiles. 
HE repeats the name of God again, in which we must supply that which was said in the former verse touching God's power. All almost do think that he speaks here of the end of Christ's calling, because he was sent of the Father to establish righteousness among men, of which before they were destitute, whilst he is absent from them, and being given to all sorts of vice and unrighteousness, were detained prisoners under Satan's tyranny. But because the word justice, or righteousness, extends itself further, I leave this subtlety: neither is it said that Christ should be called to righteousness, but this phrase of speech must be resolved into the adverb justly, or Holily. I rather think that Christ is called in righteousness, because his calling is lawful, and therefore shall be firm and stable: 
Things that are not done according to a good and lawful order can not long last.  for we know that things disorderedly done can not long continue, unless any had rather expound it, that God in ordaining of Christ the restorer of the Church, seeks no other cause of it then in himself, and in his own righteousness: notwithstanding it is certain that this word notes out unto us stability, and is as much to say as faithfully.  
By the holding of the hand, he means the Lords present help: as if he should say, I will govern and uphold thee in the vocation unto which I have called thee. In a word, as thy calling is just, so also will I sustain and maintain it, even as if I led thee by the hand. And the verb will keep, which is forthwith added, shows sufficiently what the holding by the hand signifies, to wit, that Christ shall be so governed of his Father, that he will be his teacher and protector in such wise that he will succour and assist him in all things.  
I will give thee for a covenant.] Now he expresseth the cause why God promiseth to be the protector of Christ. Moreover, he distinguisheth between the jews and the Gentiles; not that they differ aught in nature, or, as if the one were more excellent than the other (for all have need of God's grace, 
All have need of God's grace.  and Christ brings salvation indifferently to both) but in regard the Lord had attributed the first degree to the jews, therefore it was good reason they should be distinguished from others. 
The jews more excellent than the Gentiles, not by merit, but by God's free grace.  Before the partition wall then was broken down they were the more excellent, not by way of merit, but by the free grace of God, because the covenant thereof was first made with them.  
But some may ask why Christ is named in the covenant, which was ratified long before: Object. for there were two thousand years and more past from the time that God adopted Abraham: the original of this separation than was long before the coming of jesus Christ. I answer, Ans. that the covenant made with Abraham and his posterity was founded on Christ: for thus run the words of the covenant, In thy seed shall all the nations of the earth be blessed, Gen. 22.18. The covenant was confirmed then only in Abraham's seed, that is to say in Christ: at whose coming it was confirmed, and established by effect, though it was done before in regard of the promise. Therefore it is that Paul saith, All the promises of God are Yea, and Amen in Christ, 2. Cor. 1.20. who in another place is called the minister of circumcision, to fulfil the promises made to the fathers, Rom. 15.8. And in another place he shows yet more plainly that Christ is our peace, so as those who were furthest off, are made near by his blood, and that both are by this means reconciled to God, and made members one of another, Ephes. 2.17. By these places it appears that Christ was promised not to the jews only, but to the whole world.  
And here we have again another testimony touching the vocation of the Gentiles, 
Another testimony, touching the vocation of the Gentiles.  seeing our Prophet expressly affirms that he is given for a light to them. Now he mentions the light, because the unbelievers were plunged in most palpable and profound darkness, during the time that the Lord enlightened the jews only. What is our lesson then? Surely we are worthy to bear the blame for ever if we remain in darkness, and have this light of life in the mean while shining before us. For the Lord calls all unto him, none excepted, and gives Christ unto all, that he may be our light. It remains then that we only open our eyes, then will he alone chase away all darkness, and will illuminate our minds by the word of truth.   
Vers. 7. That thou mayst open the eyes of the blind, and bring out the prisoners from the prison, and them that sit in darkness out of the prison house. 
ISaiah recites here more at large to what end Christ shall be sent of the Father, 
Why Christ was sent of his Father.  that we may the better perceive what fruit we shall reap by the same, and how necessary his help is. Now he taxeth all men of blindness, 
All are blind.  to the end we should acknowledge it, if we mean to be illuminate by jesus Christ. To be short, 
What our condition is without Christ.  he shows under these borrowed speeches what our condition is, till Christ appears for our redemption: to wit, that we are all miserable, poor, and destitute of all good things; environed, and overwhelmed with infinite miseries, till Christ hath set us free from them. But howsoever the words be here directed unto Christ, yet the intent of the Prophet is thereby to instruct the faithful, 
The remedy of all our evils is in Christ, if we se●ke unto him for secure.  and to teach them that it is in Christ, and in none but him, upon whom they must depend, and to assure them that the remedy of all their evils is ready at hand, if so be they seek unto him for secure. For the Prophet sets not Christ to school here, as if he stood in need either of instruction, or of a commandment: but he speaks to him for our sakes, that we might know wherefore he is sent of the Father: as it is in the second Psalm, I will preach the decree: ask of me, and I will give thee the heathen for thy possession. 
That which is here spoken to Christ, is rather to instruct us then him.  For Christ's dignity and authority is there magnified, to assure us that the Father hath given him sovereign dominion over all, that so we might have good hope, and might boldly put our trust and confidence in him.   
Vers. 8. I am the Lord, this is my name; and my glory will I not give to another, neither my praise to graven Images. 
HEnce we may gather how great the disease of incredulity is, 
The greatness of our incredulity noted.  seeing the Lord useth so many repetitions to heal it, as if he could hardly satisfy himself therewith: for we are by nature so inclined to distrust, 
All of us too much inclined to distrust.  that it is unpossible we should believe any thing the Lord speaks, unless he first of all mollifies the hardness of our hearts. Besides that, we fall ever and anon into the same evil by our own heedlessness, if we be not withheld by many persuasions. This is the cause then why he returns to confirm that whereof he spoke before, to wit, that his promises might not want their credit and authority.  
The word Hu, is sometimes a substantive, and so it is a proper name of God: but I willingly expound it, This is my name: that is to say, this name, The Lord, is proper to me in such wise, that they sin grievously who attribute the same to any other. To be short, by this manner of speech he confirms all whatsoever he hath spoken touching the office of Christ, and now adds (as you would say) a seal to the promise. As if he should say; He that pronounceth these things, testifies that he is the only God, and that this name belongs to him, and to none other.  
I will not give.] That is to say, I will not suffer my glory to be diminished; which must needs be, if I should be found either a liar, or inconstant in my promises. Thus you see that he will perform his promises, because he will thereby provide for the maintaining of his own glory, lest the same should any way be impeached. Truly this is a singular text; 
God's glory shines principally in the performance of his promises.  for it teacheth us that God's glory shines especially in the accomplishment and fulfilling of his promises: whence we also gather a wonderful confirmation of our faith; to wit, that the Lord will never fail nor be wanting in his promise; neither can any thing hinder or stay the course of that which he hath once determined. But because Satan labours by all means to obscure and darken this glory of God, and to give it either to false gods, or to men, therefore he protests that he cannot endure to be taken for a falsifier of his promises.  
The opposition which is between the only God, and idols, is to be referred to the circumstance of the time: for if God had not delivered his people, the infidels might have boasted, as if the true religion had been built upon a sandy foundation. His meaning is therefore, that he will not suffer the wicked to make their triumphs over the Church's ruin. And wherefore is it, I pray you, that God hath hitherunto spared us, and hath to this day dealt so favourably with us? 
The re●son why God ha●h spared us that profess the true religion.  Even because his Gospel should not be exposed to the horrible blasphemies of the Papists. Hence let us gather a general doctrine then, to wit, that the Lord will have his glory wholly reserved unto himself; for he will maintain and defend it every way to the utmost: showing that he is exceeding jealous of it, when he cannot abide that the least jot thereof should be taken from him to be given to creatures.   
Vers. 9 Behold, the former things are come to pass, and new things I do declare: before they come forth, I tell you of them. 
NOw he calls to mind the former prophecies, by the accomplishment whereof, he shows he ought to be believed for the time to come: 
Our experience of God's former mercies ought to confirm us for the time to come.  for our former knowledge and experience of God's goodness, is of great use to confirm us for hereafter. It is as much then as if he should have said; I have spoken often to your fathers, and you know that nothing hath failed of that which I have promised, but all is come to pass: and yet when I tell you of things to come, you will not credit me. The experience you have had touching things past, cannot move you; neither can it provoke you to forsake your infidelity. This is the use then which we should make in remembering Gods former benefits, 
Note.  that our salvation being for a time hid under hope, we may stick to his word and promise, and may be the better confirmed in it all the days of our life.  
By the pronoun Behold, he evidently shows, that they knew by the effects that God never deceived them that trusted in him, nor never spoke any thing by his Prophets in vain; for his truth was apparent to all, by infallible signs and tokens.  
Before they come forth.] By this clause he separates God from idols, because it is he only which knows and foretells things to come: but idols know nothing at all. Now although the gods of the Gentiles often times gave them answers when they sought unto them, yet we have told you in the former Chapter, 
Chap. 41.22, 23.  that such answers were either false or ambiguous. For those that depended upon such toys, have for the most part been grossly deceived, as they were well worthy: and if any success at the first hath ensued, yet they were thereby as a womb unto them, that so they might conceive hope of salvation, even in the midst of corruption. Albeit then that he was able to bring forth a new Church without pain or travail, yet to the end his grace might the better appear in such a birth, it is not without cause that he attributes the cry of a travailing woman unto him. But for as much as this similitude might diminish somewhat of God's power and majesty, the Prophet joins the other affection withal: for touching his love, 
God as touching his love, resembles a mother: but as touching his power, a lion.  he resembles a mother; but touching his force and power, he is like a lion.   
Vers. 15. I will make waste mountains and hills, and dry up all their herbs: and I will make the floods islands, and I will dry up the pools. 
THe Prophet means that all the munitions which animated the wicked to retain these poor captives, could not hinder the Lord from setting them at liberty. It was needful this should be added to the former. For when we see the wicked armed (in a manner) with invincible power, we then tremble, and have much a do to apprehend God's power, so far as to continue steadfast in our confidence. Isaiah therefore insists upon this point, signifying that neither men nor munitions can resist the Lord, when he is minded to deliver his chosen. In a word, he shows that the change shall be such, that those who were the strongest before, shall be broken to pieces, and shall gain nothing by resisting of him. This I take to be the native sense of these words; so that it is needless to stand descanting subtly upon them any longer, as some do, who expounding these things allegorically, think that mountains and hills signify Cities; herbs, the men which dwell in them. But why should we follow such sophistries, seeing the Prophet only shows that God is powerful enough to fulfil his promises, and to deliver his Church? because he can easily surmount all stumbling blocks that shall be laid before him. This sentence therefore answers to other prophecies which we have seen heretofore, where Isaiah teacheth, that God's power is not tied to second causes, when he is determined to prevent the enemies of their purpose; but goes thorough with his work after a wonderful fashion, 
God's power not tied to second causes.  and breaks down all impediments which seemed to shut up his passage.   
Vers. 16. And I will bring the blind by a way that they knew not, and lead them by paths that they have not known: I will make darkness light before them, and crooked things strait. These things will I do unto them, and not forsake them. 
Having showed that the force of the enemy could not hinder God from delivering his people, he goes on with that consolation which he touched in the 13. and 14. verses. Now he calls them blind, 
Who they be that the Prophet calls blind.  which know not what way to turn them, nor which way to run, by reason things go so cross and awkward with them. In a word, such as see no issue, but bottomless gulfs ready on all sides to swallow them up: for even as the way seems plain and smooth whilst things do indifferently prosper; so in adversity, (but especially when all is darkened with sorrow, when all hope is gone, and death itself presseth hard upon us) we stand then like amazed creatures. The Prophet teacheth therefore, that when all things are desperate, then, even than is the time and hour in which we should most of all expect succour and help from the Lord. 
The time in which we ought chief to expect help from God. It is good for us sometimes to be brought into straits.   
It is sometimes also very requisite that we be brought into straits, so as no evasion be left us, that we be sometimes put to our shifts, and pressed on every side: yea, to be left stark blind in regard of the sight of any outward means. Why so? That we may learn to depend upon the only help of God, and to rest ourselves quietly in him. For as long as we can see any leaning stock, or are able to catch hold of any stay, be it never so little, upon that we set our whole hearts: and thus it comes to pass that we are carried hither and thither, and utterly neglect the remembrance of God's wont favour.  
Would we be assisted and succoured then in our adversities? Truly we must content ourselves to be blind then: that is to say, we must turn our eyes from beholding things present, and keep our reason short, that we may only rest upon God's free promises. I grant this blindness will not be very pleasing to us, and that therein the imbecility of our judgements may be therein easily discerned; yet ought we not therefore to flee it much, if we wisely consider the fruit that redounds to us by it. For is it not better to be blind, and to be led by God's hand, then to see with both eyes, and to plunge ourselves into unavoidable dangers? He confirms this, in promising to turn darkness into light. Be it then that we perceive not so much as one sparkle of light in our afflictions, yet must we not despair of God's help; but use it rather as a means to trust more confidently in God's promises then ever we did before: for God will easily change our darkness into light, he will soon make crooked things straight, and lead us in the way, that we may boldly walk therein without stumbling. But in the mean while, let us know, that these things are only promised to the faithful that put themselves into God's custody, and are contented to be governed by him: in a word, to such as being acquainted with their own dimness of sight, do willingly content themselves to follow such a leader, waiting in the darkness of their affliction, for the light of his countenance; for to such only he reacheth forth his hand. Let us cleave fast therefore to his promises, and not imitate the wise men of this world, who will walk by their own light whether he will or not; or will wander in unlawful deliberations.   
Vers. 17. They shall be turned back: they shall be greatly ashamed that trust in graven Images, and say to the molten Images, Ye are our Gods. 
BY this we evidently see to whom the former doctrine belonged: for now he distinguisheth God's servants from Idolaters. As if he should say, The Lord will lead his people, but in the mean while those that trust in graven Images shall be ashamed. As if he should say, the choice is here set before you, either by grace to be saved, or miserably to perish. For all such as put their confidence in Idols shall surely perish: but those that rest upon God's word and promise shall assuredly be saved. I grant they must suffer many and tedious afflictions, yet they shall not be ashamed nor confounded: for God in the end will show that this difference which he puts between them that trust in him, and those that trust in Idols was not in vain.  
Moreover, it is very certain that by the two marks which he here expresseth, 
Two marks to discern Idolaters by.  all Idolaters are meant, who fix their hope in any thing but in God. For albeit they bow not before their Idols, yet in attributing unto them I know not what divinity, they take that glory from the only true God which to him belongs: for the principal part of God's service stands in faith and prayer, both which the Prophet expresseth in this place. But it may be demanded, Quest. whether they were so blockish as to say to a block, Thou art my God. For the most superstitious have confessed that God was in heaven; neither have they been so gross as to attribute a divine nature directly to wood or stone: it seems therefore that Isaiah makes them more sottish than they are. Ans. I answer, that all Idolaters attribute that power to their Images which belongs to God; 
All Idolaters attribute that to Idols, which belongs to God.  albeit they acknowledge him to be in heaven: for when they troth so fast after their puppets and Idols, to whom they make and pay their vows, do we not evidently perceive that they give that to them which only appertains to God? It is in vain then that they labour to colour and cloak brutishness, for they make gods of wood and stone, and in thus doing offer extreme violence to the Lord. The Prophet therefore hath not overshot himself, neither hath he framed a false accusation against Idolaters, because their own words do sufficiently testify the same to their faces, when they call their Idols and Images, gods. Yea let it be granted that they be not heard to pronounce any such words, yet their madness may easily be discerned, in that they think God can neither hear, nor help them, unless they prostrate themselves before a senseless stock, and mumble up a certain stint of prayers before it. Now these things are thus uttered, to let all know, that none can be saved, but he which shall trust in God only.   
Vers. 18. Hear, ye deaf: and ye blind regard, that ye may see. 
HE takes blind and deaf here in a contrary sense to that in the sixteenth verse, where by this similitude he noted out those who were so destitute of counsel, and overwhelmed with the weight of afflictions, that it deprived them of all sight. For by blind 
Blind.  in this place he means such as did shut their eyes against the clear light, and would take no knowledge of God's works. By deaf, 
Deaf.  those that would not hear, but rather delighted to lie snorting in the filthiness of their ignorance. He condemns here therefore the blindness of the jews, or rather of all men, as I take it. 
A general blindness and deafness gone over all men.  For although it be true that he reproacheth the jews to be blind even in seeing; and deaf whilst they heard: yet this also doth in part belong to the Gentiles, to whom he manifested himself by the creatures, engraved in their minds and consciences the knowledge of himself, and to whom also he had and should make known his admirable works.  
In that he calls for audience then, he gives them to understand, that the only cause which hinders them from comprehending God's truth and power, is their own deafness, and blindness, mixed with a malicious unthankfulness. For he is not wanting in giving them sufficient testimonies of his power, neither is he negligent in teaching them familiarly enough: but the fault is in themselves, in that they applied not their hearts to instruction, nor to meditate in his word: no, nor yet to behold his wonderful works, so as every one wittingly shut their eyes: and therefore the Prophet shows that all the fault rested in themselves if they saw not God's power.   
Vers. 19 Who is blind but my servant? or deaf as my messenger that I sent? who is blind as the perfect, and blind as the Lords servant? 
ALl expositors almost do expound this verse, as if Isaiah mentioned the outrages which the wicked are wont to belch out against the Prophets. For they cast the servants of the Lord in the teeth with the things which they have reproved and condemned, which such companions as they can not endure. As if they should say, Who are they, I pray thee, whom thou accusest of blindness, 
The misinterpretation of this place.  and and who are they thou callest deaf? Take it hardly to thyself. We know none so blind as thou art. They think then, that it is as much as if the Lord complained thus of the jews, I see very well that you esteem my Prophets for no better than blind and deaf. But we shall by and by see that this interpretation suits nothing at all with the scope of the text: for the Prophet shows afterwards why he calls them blind, to wit, because they saw many things, but kept them not. Now this can not any way agree to the Prophets, let us therefore follow the pure and native sense.  
Isaiah before condemned all men of blindness, but the jews especially, because they enjoyed those means whereby they might have a clearer sight than any others: 
The right interpretation  for they had not only that glimmering, which was common to all nations, but had also the word sounding in their ears, by which the Lord fully manifested himself unto them. Though the whole world beside then was blind, yet these should have had eyes to see and know the Lord, in regard they had the doctrine, as a burning lamp to give light unto them. Besides, he speaks to these afterwards in the sixty Chapter, Rise up jerusalem, and be bright, for the darkness shall cover the whole earth, but the Lord shall give thee light. Because the jews than were blind in so clear light, therefore he taxeth them by this particular reprehension. As if he should say; I strive but in vain against those which are far off from me, neither do I much marvel at their blindness; but this is strange, that such a thing should befall my servants, who have the clear light shining before their eyes. I am as one astonished to see them deaf, who have the word continually sounding in their ears. The things I teach them are so plain and evident, that the very blind and deaf may in a manner understand them: but alas! I speak to them in vain; for I think there is not a more brutish and sottish people to be found. To be short, whereas they should have had the quickest sense of hearing and seeing, they were the worst of all.  
Whom I sent.] Isaiah descends by degrees from all men in general, to the jews in particular; then to the Priests, which were the lights of the world as it were: for it was their office to interpret the Law, 
The Priests.  to walk before others in a good example of life, and to show unto them the high way to heaven. Their lips, ye know, were to preserve knowledge, and at their mouth men were to seek it: Mal. 2.7. The Prophet therefore complains, that those who should be lights and guides to others, were themselves as blind as the rest.  
Some refer the word servant, to Isaiah: others, to Christ; and think that both were condemned of blindness. But this comes nothing near the Prophet's drift: for his meaning is, by way of comparison to amplify the former complaint made, touching the blindness of the jews. Their fault was much greater than that of other nations: but the Priests were yet in the greatest fault of all, who were their leaders and guides. Let us know then, that by how much the more we come near unto God, and the higher he shall have advanced us in dignity above others, the less shall our excuse be.  
To the same purpose he calls them perfect; which indeed should have been so: for he puts them in mind by this reproach, of that perfection from whence they were fallen by so unworthy a revolt, and thereby had shamefully profaned that holy and glorious name of their God. For seeing he gave them a perfect rule of righteousness to direct them both in life and doctrine, it should have been their parts not to have swerved an hairs breadth from it.   
Vers. 20. Seeing many things, but thou keepest them not: opening the ears, but he heareth not. 
NOw himself expounds what this blinding is, which he mentioned before; and he shows it to be twofold. Thus we may perceive well enough, that he speaks only of the jews, who wilfully and maliciously had choked the heavenly light. The fault will be double then when they shall appear before God's judgement seat, if we shut our eyes before the clear light, and stop our ears whilst he vouchsafes to teach us by his word. I grant the profane nations are justly left without excuse: but the jews, and others, to whom the Lord so many ways manifested himself, shall be worthy of a double condemnation, in that they would neither see nor hear God. Let us fear this judgement then, 
What use we are to make of the former doctrine.  who have so many worthy lights and examples shining before our eyes; for there is a blinding espied at this day in many, and as great an hardening as was among the jews; but the one shall be no more excused than the other.   
Vers. 12. The Lord is willing for his righteousness sake, that he may magnify the Law, and exalt it. 
THat he might amplify the offence of the jews, he now shows that it was not God's fault that they were deprived of good days. He said before, that the miseries and calamities which they endured, were the punishments of their wilful & obstinate blindness. Now, to fill up the measure of their iniquity, he adds that by their obstinacy they had rejected all relief. This place is diversly expounded. Some read; 
This verse diversly expounded. See more in the sequel.  The Lord would have it so: others, He is gracious. But I have translated, The Lord is willing: that is to say, is inclined to deliver his people, to magnify his law, and to exalt his justice. And thus God yields the reason why he is ready to secure the unworthy; to wit, because he is willing that his glory may be advanced in their salvation, that his justice by this means may also appear, and that his law might flourish in her perfect strength. Now in that the jews were in such a distressed estate, it was because they wittingly loved darkness rather than light, and to heap sorrows upon their own heads, rather than to obey God: for had not this come between, it was his only desire to have enriched them, and to have advanced them.  
Some expound it thus; The Lord is as willing to magnify his law, and to show his justice in chastising the jews, as he was to threaten them by it: and thus they refer the word righteousness, to the punishments and plagues wherewith this people were visited of God. Others translate, For my righteousness sake: and so refer it to Christ; but they deceive themselves in the word Tsidko, for doubtless the Prophet speaks of righteousness, minding to show that the Lord was willing to exalt the truth of his promises, and the signs of his righteousness in the conservation of the jews: if they had not showed themselves unworthy of so great a benefit by their own unthankfulness: others think that the Lord is here excused, in regard it seemed he suffered his truth to fail, when his chosen people were exposed to so many calamities; and that the Prophet meant to prevent this slander, by telling them that they were not thus scattered & made a prey, because the Lord took any delight therein, but because he respected his justice above all things. 
The sense according to Master Caluins' judgement.  But for my part, I expound it simply in this sense, that the Lord to exalt his Law, was ready to do his people good, that his glory and justice might shine therein: but that the people deprived themselves of such a blessing, and thus made their case desperate by their own obstinacy.  

The cause why the Lord adorns his Church with so many favours.  From hence also we may gather, for what cause the Lord adorns his Church with so many of his favours; even that he might magnify his law, and bring men to the service of his Majesty, that so his truth might shine more and more.  
When the Prophet saith that the Lord is willing; it is evident that he finds no cause out of himself: but yet he expresseth it further, in adding for his righteousness sake: for he excludes all that men bring of their own; neither can he be moved to do good, but because he is just. Add also, that no dignity or worthiness is to be found in any man: but there was a special reason of this, in respect of the jews, whom he had vouchsafed to adopt among the rest.   
Vers. 22. But this people is rob and spoiled, and shall be all snared in dungeons, and they shall be hid in prison houses, they shall be for a pray, and none shall deliver: a spoil, and none shall say, Restore. 
NOw Isaiah shows, that the people are miserable, and appointed to destruction by their own folly, because they rejected God, who otherwise was ready to have succoured them, but they, like desperate persons rejected all remedies, and sought their own overthrow. He so excuseth the Lord than that he vehemently reproves the people, who unkindly did cast off the Lord, and turned his grace into wantonness. And yet, as I have said already, this is not said so much to justify God, as bitterly to complain of this nation, who had sworn to procure their own ruin, seeing they wilfully threw themselves into sundry calamities. If we see the Church scattered and deformed at this day, let us blame our sins, 
The cause of the Church's deformity.  for we thereby would not suffer the Lord any longer to continue his loving kindness towards us.  
Some translate the conjunction copulative Vaughan, Wherefore, which I have rather translated But, for it is opposed to the willingness wherewith the Lord was inclined to defend his people, if themselves had not hindered the same. I have turned the verb To bind into the futuretence: for the Prophet speaks of the people which should be led captive. As touching the word Bakurim, I think they are here two dictions, signifying in the caves; for if they should be taken for young men, it will not agree with the scope of the text.  
They shall be spoiled.] Those who interpret this of all men generally, of whom Christ only is the Saviour, come nothing near the Prophet's meaning: for he simple affirms that the people shall perish, without hope of deliverance, because they rejected God's grace. Hence let us, gather what shall undoubtedly befall us, if we forthwith receive not God's mercy whilst it is offered: 
What it is to reject grace being offered.  truly we shall deserve to be destituted of all succour, and to perish miserably, being made a spoil and a pray.   
Vers. 23. Who among you shall hearken to this, and take heed, and hear, for afterwards. 
ISaiah goes on with the same argument, for he saith, that the jews are and shall be so besotted, that they shall see nothing, though they be admonished. In the next place he speaks directly to them, and taxeth their dullness, that could neither conceive nor know any thing touching Gods judgements, which yet were so manifest, whereas in all likelihood they ought to have been best instructed and taught of all others.  
For afterwards.] That is to say, 
To hear for afterwards.  who being at the last tamed by afflictions, shall come again to bethink themselves, though very late. We see then how this admiration who among you! aggravates their crime and obstinacy, when he saith, they should be ever unteachable. In the mean while let us learn what use to make of God's threatenings and chastisements: 
The use we ought to make of God's reprehensions and corrections.  for the Lord neither reproves nor corrects us for our sins as if he delighted in taking vengeance, or required any recompense, but that we should stand upon our guard for the time to come.   
Vers. 24. Who gave jaakob for a spoil, and Israel to the robbers? did not the Lord, because we have sinned against him? for they would not walk in his ways, neither be obedient to his law. 
SEe wherefore Isaiah complains, that the jews took nothing to heart; for when they suffered, they thought it came to pass by chance, and that they wanted the power to make resistance, which their fathers had before them, through the want whereof they were overcome by their enemies. In a word, they looked so much to outward causes, that they neglected to think upon the Prophet's threatenings; neither regarded they God's judgements. He is feign therefore to summon them before God's heavenly throne, to prove unto them, that he was the author of their miseries: for it was unpossible to persuade them that their corrections proceeded from God, who punished them for their offences. And may not we say the like of the people of this age? Every one is content in general terms to confess that God is the author of all things: but come to particulars, men are ashamed to acknowledge that this & that cross proceeds from his hand. Why so? Because their minds are distracted with many thoughts, and being forestalled with this opinion of fortune, they turn their minds rather to this or that, then to the Lord. Isaiah shows then that the sins of the people are the cause of such a ruin, and that the Lord is just in bringing the same upon them: according also as Moses had testified; How should a thousand have fled at the sight of one, if their strong God had not sold them, and if the Lord had not shut them up? Deut. 32.30.  
We wonder to see things fall out every day contrary to our expectation; 
We wonder why God afflicts us, but we never wonder at our sins which are the cause of them.  and in the mean while, never consider the fault to be in ourselves. We must therefore be brought unto the consideration hereof by force of arms, as it were: it is needful therefore that this doctrine should be oft pressed upon us.  
Now to the end they might not charge God with cruelty, the Prophet adds, that it came justly to pass: for he snatched not up the rod rashly, but that necessity constrains him there unto; 
God takes no pleasure in our afflictions.  neither takes he pleasure in our afflictions.  
We are to observe two distinct things here then. First, that no adversity happens but by God's providence, lest we should imagine that things fall out by chance, or by some outward cause. Secondly, that no evil comes upon us unjustly, because we have first provoked God to chastise us for our sins committed against him. It is in vain for men to accuse God then of any hard measure; for we must acknowledge his just judgements in the chastisement which are worthily befallen us.  
When he saith, they would not walk in his ways, he further amplifies the fault of the jews, but he changeth the person; for in the former member he put himself in amongst the rest, because he was one of the same body, and therefore confessed his faults. Not that he resembled the common people in any lewd behaviour; or that he approved of their wickednesses, but it was unpossible in so great an heap of vices, that he should be utterly untainted with some infection and contagion thereof, with the rest of the parts of the body. 
The re●son why the Prophet first mat heath himself with the multitude and yet afterward exempts himself.  Therefore in as much as there was great difference between him and others, he changeth the person, and adds that they would not, thereby showing, that so soul a rebellion displeased him: so as he could neither wink at it, nor consent unto it. For he speaks not here of petty offences, but of a contempt and renouncing of God; in regard that they broke out into pride, after they had shaken off his yoke. This is the cause why Isaiah in the second place puts himself out of the number.  

The use of this doctrine belongs to us.  Now if these things fell out justly upon the jews, let us know that the like hangs over our heads, and will be inflicted upon the whole world, if being admonished, we repent not: for we see how graciously the Lord calls us to him, how many ways he manifests his good will towards us, and with what love he protests he is ready to be appeased, though he be justly offended. But if after so many favourable summons, 
If God's patience be abused, we shall be sure to smart for it.  and daily experiences of his patience, we still refuse to give ear, it is most certain that we shall feel by woeful experience, that the misery which befell these, is common to all rebels.   
Vers. 25. Therefore he hath powered upon him his fierce wrath, and the strength of the battle: and set it on fire round about, and he knew not; and it burned him up, 
* Or, but he put it not upon his heart.  yet he considered not. 
BEcause God's chastisements which had begun to seize upon them, and were afterward to be finished in their captivity, were very grievous, therefore the Prophet sets forth the vehemency of them by these similitudes. For he saith, that the Lord will power out his wrath: as if some thunderclap should fall upon their heads with great violence; or as if the waters should overflow, and make great breaches throughout a whole Country; as the waters gushed forth hastily in the deluge, after the windows of heaven were broken, and that the bottles thereof were set open: Gen. 6.11. In the next place he useth an other figure, saying, that God will gather together his forces to fight with this people, and to assail them to the utmost. If any understand this of the enemies which the Lord raised up against the jews, I gainsay him not: for it is certain that they came forth by God's just judgement. For what was Nebuchadnezzer but God's rod? Yet I rather think it should be taken by way of similitude; to wit, that God entered by violence as an enemy armed, and powered out his fierce wrath upon them.  
Now he hath divers means to fight against us; 
God hath divers means to correct.  for he corrects his people sometimes by plague, sometimes by the sword, sometimes by famine: and therefore I think that in this similitude he comprehends all sorts of afflictions wherewith the Lord smites his people. And if we think them now and then too sharp, 
We must set the ugly shape of our sins against the bitter taste of our afflictions.  let us consider the ugliness of our sins, and we shall perceive that they be not excessive, neither that he is too severe and rigorous in punishing us.  
And he knew it not.] He cries out again against this gross sottishness wherewith the jews were so possessed, that they could no way feel their misery; neither could they so much as lift up their eyes to heaven, to acknowledge God's hand which smote them.  
But he put it not upon his heart.] This phrase of speech signifies to consider of a thing seriously and diligently; for if we thought upon it, and had it well graven in our hearts that God is the judge, and that he justly chastiseth us, we should forthwith repent. The world at this day is pressed under many calamities; there is almost no corner thereof exempt from his wrath: 
God's judgements abound in every place, but no man lays them to heart.  yet who knows it, or puts it upon his heart? Do not all band themselves furiously against him with an untamed rebellion: it is no marvel then if he lay on load, and power out his wrath on every side upon the mad world, which desperately opposeth itself against him.    

THE XLIII. CHAPTER.  
Vers. 1. But now thus saith the Lord that created thee o jaakob: and he that form thee o Israel, Fear not: for I have redeemed thee: I have called thee by name, thou art mine. 
WE can not well tell whether this verse depends upon the former, or is separated from it. For the Prophets (whose writings are left unto us) distinguished not their Sermons into certain Chapters, so as we should be able to define of every days Sermon. Yet me thinks this doctrine is joined to the former, so as having showed himself very angry against the jews even to threaten their destruction, he meant now to sweeten this sharpness. For the Lord hath evermore respect to the faithful: neither is impiety at any time so overspread, but he reserves a small remnant which he keeps from falling into such extremities, because he cares for their safety, and therefore the letter Vaughan should be resolved into a particle adversative thus, Yet, will the Lord leave some consolation to the faithful which shall succeed. This place therefore is to be well observed, 
How this verse depends upon the former.  for albeit the whole world should conspire to root us out, and that God's wrath should burn on every side about us, and that we were brought to death's door, yet if there do but two or three of the faithful remain, we ought not to despair, seeing the Lord speaks thus unto them, Fear not.  
The word now, which the Prophet here useth hath great weight, for it signifies that the calamity is present, or very near at hand. In a word, that it is the time wherein all things shall seem desperate and forlorn; yet even then, God will neither cease to comfort his elect, nor sweetly to assuage their sorrows, that so in the greatest of their extremities they may have a firm and an invincible faith. Hereunto appertain these Titles of Creator, and Former, without which these prophecies would have been utterly uneffectual. Now we may gather from other places, that the Lord speaks not here of that general creation 
This creation must be applied to regeneration.  which is common to us with other men, when we are borne dead in trespasses and sins, but of our regeneration into the hope of eternal life, in which respect we are also called new creatures: and in this sense S. Paul saith, that we are God's workmanship, Ephes. 2.10. as we have sufficiently showed heretofore. In this sense he also calls himself the former: as if he should say, I have not form my Church, in which my glory clearly shines, to bring so excellent a work to nought. Whence we may observe, 
The Church hath nothing in herself to boast of.  that the Church hath nothing in herself whereof she can boast, but of God's grace, to which all these gifts wherewith she is adorned, aught to be attributed.  
That which is added, for I have redeemed thee, may be as well referred to the time to come, as to that which was passed: for the first deliverance out of Egypt gave them hope of that which was to come: but albeit he speaks of the future deliverance from Babylon's captivity, yet the verb which is put in the time past suits well, in respect the Lord hath in his secret counsel already redeemed us, before the effect thereof extends itself unto us. Minding therefore to testify what he had decreed in himself, to wit, to deliver his Church which seemed as good as forlorn, he fitly useth the time past, saying, I have redeemed thee.  
To call by name, 
What it is to be the called of God.  signifies to receive one into a near band of familiarity, as when God adopts us for his children. What is the reason of this speech? Surely the reprobates are so rejected of him that it seems he forgets their names, in which respect the Scripture saith, that he knows them not, Math. 7.23. Now by this opposition we see more clearly what it is to be called of God: to wit, when he leaves others to honour us with a special favour, in putting us into his family, whereas we were strangers from him before: secondly, when he receives us into his charge and protection to order and guide us and all our actions.  
To the same purpose he adds, Thou art mine. To give the faithful to understand, that he will ever have a Church among his elect, because he will not be deprived of his right of possession. To be short, 
The Church God's prop●r inheritance.  he shows that it is his peculiar and precious inheritance, which he will at no hand endure to be dispossessed of.   
Vers. 2. When thou passest through the waters I will be with thee, and through the floods, that they do not overflow thee. When thou walkest, through the very fire thou shalt not be burnt, neither shall the flame kindle upon thee. 
THis is a prevention, whereby the Prophet shows that the faithful ought not to faint under their afflictions, seeing God is at hand to succour them. Thus he speaks more plainly than he did in the former verse: for in teaching that the Church shall not be free from miseries and calamities, but must wrestle with them without ceasing, he thereby encourageth her to patience and magnanimity. As if he should say; The Lord hath not redeemed thee that thou shouldest enjoy thy pleasures, and shouldest give thyself to ease and illenesse, but to the end thou shouldest prepare thyself to endure all sorts of evils.  

What is me●nt by fire and water.  By fire and water, he means the infinite variety of troubles, to which we are subject in this present life: for we have not to encounter with one calamity only, but with many, and those of divers natures: so as we must make account to go thorough fire and water. 
See Ps. 66.11.  As the Apostle james also, Chap. 1.2. exhorts the faithful to count it exceeding joy, when they fall into divers temptations. For certainly our faith hath need of many trials, 
Our faith hath need of many trials.  in regard that oft times, he which for once hath gone away conqueror, may faint and be overcome the second time. God exerciseth us therefore with many afflictions, 
See Exod. 3.2 & 2. Cor. 4.8, 9, 10.  but in the end we shall escape: the waves shall beat upon us, but they shall not swallow us up; the fire shall burn us, but it shall not consume us. We shall have a sense and feeling, 
Though we be brought into many straits, yet the Lord will give us a timely issue.  I grant, of the misery as well as others, but God will sustain us by his grace, and fortify us with the spirit of patience, that our hearts fail us not, till putting forth his hand unto us, he hath drawn us up unto himself.   
Vers. 3. For I am the Lord thy God, the holy one of Israel thy Saviour: I gave Egypt for thy ransom, Ethiopia and Seba 
* Or, in thy stead.  for thee. 

A confirmation of the● former consolation.  HE confirms the former sentence by the experiences of the time past. For if the Lord had in former time succoured his people, it was good reason they should stay assuredly upon his favour (for the time to come.) We must ever keep that in mind which is contained in the first verse; Fear not, for I have redeemed thee: for these things should be joined together, because they tend all to one end. For if the Lord be our God, then by consequence he is with us: vers. 2. and we shall prove by experience that he is our Saviour. But if we will find him such a one to us, 
To feel God our Saviour, we must be a part of Israel, not in name only, but by some infallible testimonies.  it is necessarily required, that we prove ourselves to be a part of Israel; not in name only, but to show some infallible marks thereof in the whole course of our life. Thus you see the foundation of our confidence is in this, that the Lord is our God. Whence it follows, that those who acknowledge him not for their father, neither will rest upon his good pleasure, must needs have trembling consciences for ever. The wicked rejoice and lift up their crests against God, but their security and joy is nothing else but a giddiness, & frenzy of spirit; by reason whereof, they hasten their own perdition the sooner. But the faithful are here assured, that he who hath chosen them, will always continue their God and Saviour: for which cause he hath separated them from the rest of the world, to be his heritage.  
In this sense he calls himself the holy one of Israel, because amongst all mankind, which is naturally estranged from him, he chose his people Israel to be his peculiar flock. Now howsoever the outward separation be to little purpose, unless the elect also be sanctified by the power of the holy Ghost; yet although Israel was polluted as well as other nations, God notwithstanding pronounceth that his covenant shall never be broken with them, in regard he will remain always like himself. Moreover, it is evident enough that the word holy, is taken for him that sanctifies. Will we be assured then of God's love? Let us ever set before us the pledge of our adoption, which will be unto us as a sure rock whereon to settle our hearts: 
The means to keep ourselves in the assurance of God's favour.  this grace therefore let us beg of God with all the powers of our soul.  
I gave Egypt for thy ransom.] I mean not to expound these repetitions which the Prophet so often useth, which also are frequent in his language: for he puts, To give the ransom; and, to give in thy stead, in one and the same sense. We have told you already that the Prophet confirms the faithful, by setting these former precedents of God's grace before them. As if he should say; You have proved long since, that the Lord hath had care of your salvation; for how was it possible for Sennacherib to bring his forces against the Ethiopians, and other nations, but that God had a purpose to spare you, and to turn the violence of your enemies against your neighbours? Seeing then that hitherunto he hath employed himself so much in your service (as it were) you have no reason to doubt of his favour for the time to come. If therefore at any time it so fall out, that our necessities shall cause us to call God's providence or his promises into question, let us remember what mercies he hath bestowed upon us in times past: 
How to stay ourselves as oft as occasion is given us to call Gods provident care over us into question. Object.  for he may justly condemn us of exceeding unthankfulness, if having received so many favours from him, we yet stand in doubt of his good will towards us for hereafter.  
But some may ask why he calls Egypt and Ethiopia the Church's ransom, seeing profane nations are unworthy of such an honour, as to be the redeemers of God's children? I answer, Ans. the Prophet borrowed this phrase of speech from men's usual manners of speaking: as if he should say; The Egyptians, Ethiopians, and Sabeans were put in thy stead: I constrained them to sustain the harms which hung over thine head, even as if there had been an interchange made between you: for to save thee, I destroyed them, and in thy stead, put them into the hands of thine enemies. 
See Prou. 11.8. & 21.18.  We must resort to the history for the better understanding hereof: for when Sennacherib came with violence against judah, God arrested him by the way, and sent him to fight with others; so as he was constrained to turn back his forces. And thus the Egyptians and the Ethiopians were destroyed, whilst God's people were spared: 2. King. 19.9.  
Hence we may easily gather, that the same providence and infinite goodness of God, 
God's providence the same in relieving his Church at this d●y, as in former ages.  is as far extended unto us at this day, as it was towards the jews, unless we be more than blockish. Is it not he, think you, that makes tyrant (who would eat us up at a morsel, a●● with one consent are all of them ready in thei● fury to swallow us up quick) to devour one another, and to turn their rage which was kindled against us, upon others? Do we not see by experience, that to preserve us, he puts others in our rooms, and so they become our ransom? When we therefore are thus favoured of God, that the wicked lets us alone in quiet, whilst they are assaulting one another, (for it is not of any good will they bear us that we are freed from their fury,) let us then lift up our eyes unto heaven, and with all thankfulness acknowledge that God puts others in our places by a miracle, 
Whence it is that the Church lives in peace.  to the end he might spare us: for we are as sheep appointed to be slain; naked swords are glistering on every side over us; and if he either plucked them not out of their hands, or turned the points and edges of them towards others, we should feel the smart which they do.  
Hence we may draw a general doctrine; to wit, 
A general doctrine. God esteems the faithful more than all the world beside.  that God hath such a respect to the faithful, that he esteems them above all the world beside. Be it then that the world do cast us off, yet let us rejoice in this, that the Lord doth highly esteem of us: first, in that he prefers us above all his creatures: secondly, in delivering us so wonderfully out of dangers: yea, and in that he preserves us in the midst of a thousand deaths. If all things were in quiet amongst us, and that we saw no troubles at all, this favour of God could not be so well discerned of us. But when it seems we are compassed in so on every side, that all hope of escaping is taken from us, and that then on a sudden the enemy is forced to recoil back, and is turned from us another way, we shall have good experience of that which the Prophet here saith, 
See 1. Sam. 23.26, 27.  and shall acknowledge Gods inestimable favour towards us.   
Vers. 4. Because thou wast precious in my sight, and thou wast honourable, and I loved thee, therefore will I give man 
* Or, in thy stead.  for thee, and people 
* Or, in the place of thy soul. This verse contains the reason of the former.  for thy sake. 
SOme expound; Thou wast honourable, because I advanced thee unto honour: but me thinks God yields a reason here, why he delivered Egypt and Ethiopia into the enemy's hands, in the stead of his people: to wit, because they were his beloved, and that he held them dear and precious in his sight. And thus this particle should be expounded in this sort; Because I loved thee, I gave man for thee. 
All merit shut out.  Now in these words he shuts out all merit, to the end the jews might challenge nothing upon desert. Even so, the very cause of our salvation, 
The cause of salvation, and of all benefits beside, comes unto us of God's mere liberality.  and of all the blessings wherewith we are adorned, is only from Gods free love. Thence also flows all our dignity and honourableness: for if he should esteem us according to our virtues, he might soon shake us off. Let us therefore renounce all opinion of merit which is not to be found in us, that so we may wholly attribute all to God's free grace, who shows us no mean or common favour, when he vouchsafeth to entitle us precious. In which respect he also calls us his first borne; Exod. 4.22. and friends, john 15.15.  
In that he saith, he gave man for them, it is nothing else but an explication of the former sentence, taking man for men: 
Man taken for men.  as if he should say; There is not a man whom the Lord will not destroy for thy safety: for he makes more reckoning of the soul of one faithful man, then of all the world beside. And yet he herewithal admonisheth the Church that she is here redeemed at their cost, who by nature and birth differ nothing at all from her.   
Vers. 5. Fear not, for I am with thee: I will bring thy seed from the East, and gather thee from the West. 
WE must not think there is any superfluity in that the Prophet so often repeats this exhortation. All of us know, and have sufficient experience how inclinable our nature is to distrust. Now it is hard for us to think or imagine into what wonderful straits and distresses the Church of the jews was then brought. As soon as we begin once but to call God's promises into question, our minds are distracted with many passions, we stand amazed at the greatness and diversity of the dangers, we are daily assaulted with vexations of spirit; at last we grow sottish, and cannot be brought to taste how gracious our God is. Our minds therefore being thus possessed with desp●ite, have we not need that this voice should again & again ring in our ears, I am with thee, fear not? that so this fear may either be wholly rooted up out of our hearts, or at least so corrected by little and little, that we may not be overcome of it: for I can tell you, if it take never so little rooting there, it is not so easily displanted. Hence we observe, that we ought to place our hope in nothing but in Gods being present with us: for if he be absent, 
Wherein our hope ought to be placed.  we must needs tremble for fear or wax dull and dead hearted, or stagger to and fro like a drunken man. And yet the Lord would not have us be so void of fear, as that we should thereby grow careless or idle; but when we hear that he is near, and that he will assist us, faith must then overcome all difficulties in the midst of eminent dangers.  
I will bring thy seed from the East.] This place is drawn (as we know) out of Deut. 30.3.4. For the Prophets are the expositors of Moses, and do gather their doctrine out of his writings, 
See his preface.  as we have showed you from the beginning. Thus the Prophet applies this place of Moses then to the circumstance of the time present, unto which in this Sermon he hath a special respect. Moses had thus foretold, The Lord thy God shall cause thy captives to returns and commands the vanquished to hold their peace. Yet in that he bids them hear, it is to show that the only let that keeps men from the knowledge of the truth is, 
The only let that keeps men from the knowledge of the truth.  that their minds being forestalled with error, they scorn to give ear unto God. For this contempt hinders them from coming to repentance, but rather stand proudly to defend the invention of their own brain. But the Lord was ready to have taught them if they had had but a patiented ear. For where could they have found a better Master? But their pride and rebellion blinds them so, as they can not see the truth, and shuts up their ear from hearkening to the voice of God. Are they not justly left without excuse then, seeing they obstinately reject him, and will not lend their ear to his doctrine, who offers himself in such mild sort to instruct them? For if they were in any measure teachable, 
Those that are willing to learn, shall soon perceive that the truth is grounded upon infallible arguments.  Isaiah well affirms that they should be constrained to subscribe to their own condemnation: for in truth, all such as show themselves teachable shall easily understand that the truth of God is grounded upon infallible arguments, and not upon uncertain opinions which have their foundation in the air.   
Vers. 10. You are my witnesses, saith the Lord, and my servant, whom I have chosen: therefore ye shall know and believe me, and ye shall understand that I am: before me there was no God, neither shall there be after me. 
THe Lord having provoked the Gentiles to disputation, and having showed that all that which they esteemed touching the excellency of their Idols, was mere vanity and lies: now he leaves their assembly, and brings forth his witnesses, that men may know, that his case is not like that of the false gods. He rightly boasts then that the true witnesses take his part: for the jews had been taught by revelations from heaven so far forth as sufficed to give them undoubted assurance of their salvation. And yet he privily taxeth their ingratitude, if so be they did not publicly and unfeignedly protest that they had learned all things requisite for the defence of God's glory: 
The truth of the prophecies must never be forgotten.  and thus indeed he also summons them to vow never to forget nor conceal the truth of these prophecies, by means whereof they might be able to show the certainty of the true religion: for it had been treachery in them to have defrauded so good a cause of any defence which they were able to bring unto it. 
God's cause must not be left destitute of our defence.   
By the name servant, some understand Isaiah: but I had rather understand it of all the Prophets, because there is here a change of the number. This name than is given particularly to the Prophets whom the Lord chose to maintain his truth: and yet I doubt not but in using the singular number he had a special and chief respect unto Christ, 
Christ, the end and accomplishment of all the prophecies.  who is the end and accomplishment of all the prophecies: and it is also very sure that he is the special witness that shall convince the whole world. But yet we must have regard to the Prophet's intention, which is, to call the jews indeed to be the Lords witnesses? and to accuse them of ingratitude if they did not frankly profess what they had heard and seen. For having had so many good lessons taught them from time to time, they could not without gross disloyalty either doubt or call into question the power and goodness of God. 
The Church must bear witness to God's truth.  Thus then he shows that the Church is picked out to bear witness to the truth of God: in which sense S. Paul calls her the pillar and ground of truth, 1. Tim. 3.15. It is her office then to publish and maintain it, so as it may be received of the posterity from age to age. Not that the Lord stands in need of such an aid, but because it is his good pleasure neither to approve nor establish the same among men by any other means.  
Isaiah therefore under this one word comprehends all the servants of God, who stand bound to defend their Master's quarrel, but chief the Ministers, who ought to be as the Standard-bearers, and by their example to show the way unto others. It is therefore specially spoken to them here, though in general he is to be held no faithful servant of God, who so smothers the knowledge of the truth within him that he dares not avouch it before men.  
Therefore you shall know.] That the Lord might not seem to procure to himself witnesss of things unknown, he adds, you shall know, you shall believe, you shall understand: thus showing by the order of the words, 
Faith goes before confession.  that faith precedes, or goes before confession. If this confession then have no deeper foundation then in the tip of the tongue, and is not laid in the heart, it shall be held but vain and frivolous, for the Lord neither allows nor approves of it. And yet there is some difficulty in the order of the words, To know, To believe, and To understand: 
Many have knowledge that are destitute of faith.  for faith is not always joined with knowledge: for a man will not say that such believe because they know; faith is often absent, where knowledge is present. Besides, it is doubtful in what sense understanding, which is here added after belief, is to be taken, as if it should differ from knowledge. But our Prophet in this place shows that there is a certain preparation unto faith, by which God first gives authority unto his word as oft as he sees a necessary use of that means. I grant, that faith gins at humility, which captives all our reason under God's lore: but because we embrace not the doctrine that is offered with such an assurance as we ought, therefore God confirms it unto us by sundry testimonies, and by our own experience, the better to settle us firmly in this faith. In this sense the Evangelist S. john shows, that himself and S. Peter believed the Scriptures after they had seen the signs of Christ's resurrection in the Sepulchre, john 20.8. In another place also he saith, That the disciples believed in Christ, when that was accomplished which he had spoken with his mouth, john 2.22.  
The sum than is, that the jews shall feel by the effects that they worshipped the true God, after their faith shall be confirmed by visible signs. 
A true faith distinguished from inconstant infidelity.  In the mean while, he discerns true faith from that wavering infidelity, which carries unconstant men hither and thither: for God gives knowledge & judgement always to his elect, whereby they shall be able to distinguish truth from lies. After this, follows faith and steadfast confidence, which causeth them without doubting to receive whatsoever the Lord hath revealed unto them: and then faith kindles a greater light in the understanding, and as we profit by degrees, so knowledge grows in us, and shines more clearly. 
The power of the holy Ghost, and not man's reason must effect all these things in us.  But this is not effected in us by our own reason, but by the power of the holy Ghost; for it is his office to enlighten us.  
That I am.] His meaning is, that it is needful to know what a one God is, if we would rightly believe: and that it is he only, and none other that we worship, lest our minds should wander & err in receiving whatsoever men should approve, 
True faith forgeth not fancies, neither wavereth, but is grounded upon the infallible truth.  or thrust upon us. That is not properly termed faith, which forgeth aught according to men's fancies, or that lightly credits whatsoever is set before her: neither is that faith which by and by cleaveth to whatsoever is set before her, or wavereth in uncertainty: but true faith is grounded in such assurance, that in giving herself to the service of the only true God, she boldly contemns all false gods, and delivers men's understandings from all fear of error.  
By this we may know what to judge of the implicit faith of the Papists: for they account them believers, 
The implicit faith of the Papists, is to believe as their mother the holy Church believes.  who are senseless and ignorant of that they believe, and are not able to utter one word touching the knowledge of God, (for alas they know not what he is) in regard they openly protest that they believe as their mother the holy Church believes. But the Lord contents not himself with such absurdities, but joins faith with understanding, to teach us that the one cannot be separated from the other.  
Moreover, it is no faith, unless we believe in one God the Father of our Lord jesus Christ, who spoke by the Prophets and Apostles. Have we not this God? Then is our faith but a fancy. Which that he may the better confirm touching that he said before, I am the only God; he adds in the second place, that there is no other before him. The words Lo-notzar, may indeed in another sense he taken for a creature, or work of God; for they signify, There is none. But because it seems that this is constrained, I willingly agree to the usual exposition, that There is no God form before. In which there is a kind of Irony: as if the Prophet should have said; There is none other God but he, unless he be forged by mortal men. I trow then you will not compare them with the eternal God.  
He adds, that there shall be none after; because himself holds always the entire and perfect sovereignty, and is not changed by age or corruption. The sum is, that we cannot say we have faith indeed, till we come to rest the same wholly in him: for those which acknowledge a kind of divinity, and yet are ignorant what it is, are alway pursued with a trembling conscience, and are wrapped in wonderful snares. Let us therefore stay ourselves upon that God which cannot endure any companion with him; or that the least portion of his majesty should be impaired; because He only is.   
Vers. 11. I, even I am the Lord, and besides me there is no Saviour. 
THe Lord triumphs here as having gotten the victory. In the former verses he hath sufficiently instructed us touching the means whereby to come to his knowledge; and hath showed that there is no other God but him. Now to confirm this doctrine he breaks out into this exclamation; It is I, even I, that am the Lord, and there is none besides me. And thus we may see how dangerous a thing it is to forge a god according to our fantasy: for we have no sooner effected it, but behold, an Idol in stead of God. Let not us therefore, accept of any thing but that which proceeds from him, lest we run out in this behalf. Hath he manifested himself unto us? It is good reason we should daily profit, grow, and be more and more confirmed in his knowledge. And this is the use we should make of this repetition, I, I am the Lord.  
Yet I would not have you think he speaks here of his eternal essence only; but let us know that his power and goodness, which he fully manifests by causing us to feel the same, are here comprehended. And that is the reason why the epithet of the only Saviour is added; which is a mark whereby to separate him from all his creatures. For the world deceives itself in attributing unto God a naked and bare title, and in the mean while transports his dignity over to the creatures. In the Papacy I grant there is mention made of God, but they strip him of his honour; when one part thereof is given to Peter and Paul, and another to William and George: that is to say, 
Saint Peter, Paul, William, George.  when his offices are divided into so many parts, that they leave nothing to him but the bare title of God. 
The Papists leave nothing to God but his bare title.  They brag that they worship but one God: I wots well; but when we come to speak of his offices, they forge as many gods as there are creatures, and to them they distribute his authority and power. But the Lord will have these things to remain wholly and solely unto him; neither can they be attributed to any other without committing horrible sacrilege: for it is he only that bestows all good things upon men, and he only defends and preserves them.  
The latter member of the verse then, expresseth that knowledge which proceeds from experience, that so we might seek salvation in none but in him, who is the author of it. Whence we gather, that the principal part of God's service consists in faith; which is, when he is acknowledged to be the fountain of life, when he is adorned with the title of Saviour; as also when these things which he affirms to be proper to him only, and to dwell in him, be not transported over unto others.   
Vers. 12. I have declared, and I have saved; and I have showed when there was no strange god among you: therefore you are my witnesses, saith the Lord, that I am God. 
THis verse is as it were a rehearsal of the former; for the Lord tells them again that he hath foretold things to come, and hath brought them to pass accordingly, thus; To declare, is, or may be referred to his foreknowledge: and, To save; to his power and goodness. In a word, his meaning is, that he is the only God who knows and accomplisheth all things. Now howsoever this was spoken to the jews, yet we are to know that it also appertains unto us: for all the prophecies which remain on record, aught to be so many lessons to teach us the wisdom and power of God, that so we may wholly rest upon him. Now, that we should abolish all superstitions, and suffer him to sit as our only Doctor in his heavenly chair; he tells us again, that he hath showed his power, and manifested the signs of his favour, without any man's help: whence it follows, that those are too ingrateful and perverse, which will not content themselves with him alone.  
W●●n there was no strange God among you (saith he) to worship, even than did I openly discover my power in the sight of the whole world. How dare you then attribute that to Idols, which belongs to me only? And yet the Prophet doth not so much in this place commend the antiquity of the people's religion, as he labours to reject all false succours. As if he should say; Seeing you have known none but the true God, whose miracles have been so wonderful and apparent, you ought to be resolved, that there is no help but in him. Therewithal also the Prophet shows, that our infidelity hinders God from showing his power in the midst of us: let us therefore abandon all errors, and all false opinions of God, if we will have experience of his power; for if we turn aside after idolatries and superstitions, are we not well worthy to feel the want of his power and goodness?  
In conclusion, he calls them witnesses, as accusing them of froward and cursed ingratitude, if they dissemble that goodness of his, which was so publicly manifested: for the more God shall have declared his power by many visible testimonies, the more are we bound to publish and make known the same unto others.   
Vers. 13. Yea, before the day was, I am; and there is none that can deliver out of mine hand: and I will do it, and who shall let? 
HE speaks now of God's eternity; but we must still keep in mind the Prophet's drift. For he which had a beginning, 
He which had a beginning, is not of himself.  is not of himself, neither can he hold under his dominion, nor govern the things which he created not. When the Lord therefore calls himself the eternal, it is to show that the world was made by his hand, and that this goodly order of nature fell not out by chance, but took the original from his admirable wisdom and power: Gen. 1.1.  
And therefore he adds in the next place, that none can deliver out of his hand: 
God's sovereignty proved by his eternity.  which yet shows us more plainly, that by his eternity we may prove his sovereign and infinite power. For were he not eternal, he could neither retain all things in his hands, neither could he descend his people, nor serve his turn of the creatures according to his own will. But because he is without beginning, it necessarily follows, that all things be subject to his disposition. Hereunto appertains that which is added, that nothing can let him from doing that which he hath once determined. All which, served to teach the jews, that they should not stand amazed nor be discouraged, in regard of the force, fury, and multitude of their enemies.   
Vers. 14. Thus saith the Lord your redeemer, the holy one of Israel; For your sake I have sent to Babel, and brought it down: they are all fugitives; and the Chaldeans cry in the ships. 
THe Prophet saith that Cyrus 
Cyrus.  shall be as an hired soldier, which shall bestow his travel in the Lord's service, for the redemption of his people. I grant he names not Cyrus, but he speaks of the host which marched under his conduct, to subdue the Babylonians. We know this was brought about by Cyrus and Darius: 
Darius.  but all of them were God's executioners, who had foretold these things long before. He directs not his speech only to those that saw the accomplishment of all these things, but also to all those whom the Lord meant to sustain with this hope of deliverance, which they could never have dreamt of by any human reason. For he speaks to the captives, who being oppressed under the cruel servitude of the Chaldeans, were left destitute of all means of comfort: in which respect these promises might seem most fabulous, because in man's judgement there was no hope that ever they should get out of this prison.  
But we must give this honour to God's word, 
We must give this honour to God's word, as to believe things incredible. The virtue of faith.  even to believe that which otherwise is incredible, to the end we may hope above hope: for such is the power of faith, that she stands not gazing upon things external, but fixeth her eyes in the heavens, and pierceth through even to the very throne of God.  
Now there is great force in that which is added, for thy sake. For seeing pride, and an insatiable covetous desire to rule, pricked Cyrus forward to this action; and that there were many occasions for which this war was raised, a man would not have thought that the whole world should thus have been shaken in the overthrow of this Monarchy, and that the poor jews the miserablest of all people under heaven, should by this means have had a way made to return home into their own country. But God protests, that he will give the Persians victory, so as they shall easily conquer all the East, because he favours his Church.  
For this cause he shows in the first place, that it is he which is their redeemer, and the holy one, the better to persuade them that he held those whom he had chosen to be his peculiar people dear and precious unto him. Notwithstanding, Object. this seems contrary to that which we have seen before in the 33. Chapter, Woe to thee that robbest, when thou wast not rob: the Lord meant by this that he would avenge himself upon the cruelty of the Babylonians, and render them that measure which they had met out unto others: now he shows that the Persians took arms by his commandment, that by means thereof he might work his people's deliverance. Ans. But these things may be easily reconciled, to wit, that the Lord had respect to his people even then whilst he scourged the Chaldeans: for as his providence extends itself over the whole world in general, so hath he a special care of his Church: and as he dearly loves his Saints, so he turns all things to their salvation. It is not without cause then that he saith he sent them to perform this work by his free grace, because he meant thereby to procure the salvation of his Church. In the same sense he adds, that at his commandment he brought them down: for albeit the Medes and Persians 
Medes and Persians.  had another end, yet their journey was governed by an heavenly instinct. And thus God meant to show what love he bore to his chosen people aforehand, lest they should have fainted in their extreme anguishes and afflictions. This promise therefore was of great use, in respect the poor captives might from hence greatly comfort themselves that they were beloved of God, although all the world beside contemned, hated, and rejected them as the offscouring of all things, seeing they saw that God in the end was minded to succour them, and for their sakes to destroy the Monarchy of the Babylonians.  
Where he saith, they shall flee, it is to show that God shall so prosper the affairs of Cyrus, that the Chaldeans shall be astonished at his arrival, and shall throw down their arms to take them to their heels: for it often falls out, even to some mighty Prince, well appointed with all furniture to enterprise war, in which notwithstanding the issue shall be woeful. It was not enough then that Cyrus was sent with a great army, unless therewithal his enterprises had succeeded well.  
And that he might further set forth their hasty flight, he adds, there shall be a cry, or tumult in the Ships, for they could not flee by land. True it is they had a river fit for the purpose, to wit Euphrates, 
Euphrates.  which met with the river Tigris, 
Tigris.  by reason whereof they had means to escape: but they were disappointed of their purpose in this behalf, in regard the river was drawn dry.   
Vers. 15. I am the Lord, your holy one, the Creator of Israel, your King. 
THis verse contains in it only a description of him that speaks: first, showing how great his power & majesty is: secondly, with what affection he entertains his elect, and all to the end the promises before mentioned might have the greater weight. 
This verse a seal to the former sentence.  I call this verse therefore a seal to the former sentence, as if the people should have said, We hear much spoken of God, and of his promises; but I pray you what is this God? The Prophet answers, Even he that is your holy one, the creator of Israel, and your king.  
He is called holy one, 
Holy one.  because he culled and separated a people to consecrate them unto himself. By this title than he puts them in mind of their adoption, wherein he joined himself unto them by a special band, to assure them for the time to come that he would be their Father and Saviour. In which sense we at this day ought to acknowledge that God is our holy one, 
God our Holy one now.  in that he hath put us apart to be members of his Church, whereof he hath assured us, by our vocation and calling.  
The title Creator 
Creator.  is not to be referred to the general creation of all things: for so he is also the Creator of the wicked: but to reformation, in which respect we are called his workmanship, Ephes. 2.10.  
In that he adds your king, 
King.  it might seem somewhat strange: for what appearance was there of a kingdom among the jews now? Were they not loaden with reproaches and contumelies, because they were left destitute of all succour? Yet faith was to break thorough all these obstacles: in this title therefore the Prophet gave them hope that the kingdom should again be restored, howsoever to the eyes of flesh and blood it lay now in the dust, yea utterly extinct; notwithstanding all this, they were to hold God for their Sovereign and King still.   
Vers. 16. Thus saith the Lord which maketh a way in the sea, and a path in the mighty waters. 
HE once again comes to confirm that which otherwise seemed incredible: and that this confirmation might have the greater authority, he takes unto him the person of God. Now he puts them in mind of former benefits, to teach them, 
God always the same.  that as they had found him an Almighty Saviour before, so they should assure themselves that he would be no less powerful and gracious unto them for the time to come: neither less able nor willing to work their deliverance. As if he should say, The Lord who speaks will certainly show the greatness of his power by the effects: of which as your forefathers have had experience, so his meaning is to give you no less trial of it then they had. 
Unthankfulness.  Are we not too unthankful then if by former benefits received, we be not drawn to hope in him for hereafter? but especially when he hath shown so certain and so excellent testimonies of his continual care over us.  

Israel delivered out of Egypt, to the end they should never forget it.  He brought Israel out of Egypt, upon condition they should never forget such a deliverance: Exod. 13.9. The Prophet now sets the same God before their eyes, showing that nothing could withstand him, which by his power he overcame not, when he took his people's salvation in hand. For than he made a way for them in the sea, Exod. 14.21. and guided them thorough the tempestuous & mighty waters; to wit, thorough the river jordan, which he dried up, though it was very boisterous: Ios. 3.16. Now he expressly names these two admirable miracles, because they might imagine that all passage was shut up against them, in regard of their return into judea: and that all these promises therefore were but fables.   
Vers. 17. When he bringeth out the chariot and horse, the army and the power lie together, and shall not rise: they are extinct and quenched as tow. 
NOw he shows that neither munition, nor strength can resist God, or hinder him from delivering his people when he thinks good, no more than the s●a was able to let him from saving them: but he divided the same, and drowned thei● enemies with their chariots and horses therein. See here then an amplification of the former verse as if he should say; Be it that the whole world have conspired your destruction, and would hinder me from working your deliverance; shall it not be in vain? For when I list, I will not only find out a passage for you in the midst of bottomless gulfs, but I will also scatter and overthrow all force and power of your enemies: yea, I will so dash them in sunder, that they shall never be able to arise. It may be he that hath lost one victory, will gather his forces afresh together the second time, and win that he lost before: but the Lord in this place promiseth a perpetual victory; showing that their enemies shall be so discomfited, that they shall be utterly extinct. Which sudden destruction he further expresseth by the similitude of tow: when fire is put to tow, it may well make a blaze for a while, but forthwith it is consumed and gone.   
Vers. 18. 
* Or, Forget ye the, etc.  Remember ye not the former things? neither regard ye the things of old? 

This verse must be understood by way of comparison.  THe Prophet hitherunto hath showed at large how mighty the Lord is to save his people: now he saith that all the miracles which were wrought in the first redemption, were nothing in comparison of those that should be effected hereafter: that is to say; the glory of this second deliverance should be so rare & excellent, that it should darken the first: not as if the jews were to forget so great a benefit; for the memory thereof worthily deserved to be celebrated from age to age, even to the world's end: and as the Lord had commanded, was to stand upon perpetual record. For in the preface of the Law, Exod. 20.2. thus he speaks; I am the Lord thy God, which brought thee out of the land of Egypt, out of the house of bondage. He also commanded the fathers to be often recording of it to their children, and to continue the remembrance of it to their successors. This therefore must be taken by way of comparison: as in jeremiah; Behold the days come, saith the Lord, that they shall say no more, The Lord which brought the children out of Egypt: but the Lord lives, which hath brought the posterity of jaakob out of the land of the North, and out of all the coasts of the earth, whereinto he hath scattered them: jer. 23.7. The sum is, that the last deliverance shall be far more glorious than the first, if the one be compared with the other. Whence it follows, that this prophecy is not to be referred to a few years; because the Prophet extols not here the beginnings of their deliverance only; but extends the fruit of this return even unto Christ, at whose coming both the kingdom and priesthood were really established.   
Vers. 19 Behold, I do a new thing; now shall it come forth: shall you not know it? I will even make a way in the desert, and floods in the wilderness. 
BY this we may yet better perceive what the Prophet's drift was in the former verse. For here he saith, there shall be a new work: that is, no common or ordinary, 
A new work is here opposed to that which is common and ordinary: See Chap. 42.10.  but such a one as by the excellency and greatness of it, shall darken the same of all the rest, no less than the Sun when it shineth in his might, darkens all the stars in the firmament. In that he saith, it shall now come forth; the meaning is, it shall not be long deferred. I grant these things were not by and by accomplished; but when we have respect unto him that speaks, four hundred, nay a thousand years in his sight, are but as yesterday. Thus he comforts them, because he would not that their seventy years captivity should discourage them.  
When he adds, shall you not know it? 
The interrogation hath more force in it then a bare affirmation.  This interrogation hath more force and vehemency in it then a simple affirmation. And this manner of speech is much used both among the Hebrews, and also among Greeks and Latins.  
Further, he promiseth to make a way in the desert, 
The desert between Babylon and judea.  wherein he hath respect to that desert which was between Babylon and judea: for here he speaks of the people's return home. And for that cause also he mentions the floods: for they might well have perished for thirst, in traveling thorough a place so barren and waste. Therefore the Lord promiseth to provide them of water for their journey: as if he should say; Fear not for want of necessaries, for I will furnish you sufficiently; so as you shall return under my conduct and leading.  
But it seems the Prophet passeth his bounds, when he magnifies this deliverance in such excessive speeches. For we read not that the rivers were here turned into blood, nor that a gross and palpable darkness troubled the air, or that the first borne were slain, or that any vermin were sent to devour the fruits of the earth; neither any of the like wonders which came to pass in Egypt: none of these happened, as we know in Babylon. What means he then by this new deliverance? This hath caused almost all the writers that are Christians, to expound this place simply of Christ's coming: wherein no doubt they have been deceived no less than the jews, who only restrain this to the deliverance out of Babel. And therefore as I have said in another place, we must here comprehend the whole time that passed between the deliverance out of Babylon, until the coming of Christ. 
The Church's redemption out of Egypt, may be compared to her first birth.  The redemption out of Egypt may be compared to the first birth of the Church; because the people were then gathered into a body, and the Church was established, which before was without form: yet this redemption ended not at the people's coming forth of Egypt, but continued till they were possessed of the land of Canaan, which was given them after the Kings were driven thence. The like may be said of this birth by which the jews were brought out of Babylon, and restored home into their own Country: for this restoration must not be restrained to their going out of Babylon only, but it stretcheth itself unto the coming of Christ; during which space of time, there came great and wonderful things to pass indeed.  
Was it not an admirable thing that a sort of poor captives, contemned of all as miserable abjects and slaves; yea held and esteemed as detestable as the disease of the pestilence, should notwithstanding be restored and sent home into their Country by infidel Kings? Besides, that they should be furnished with all things fit for their journey, and order taken for their affairs: as also for the building of the City, and restoring of the Temple? But yet behold wonders much greater than these, which came to pass afterwards; when there were but a few of the people which would return back again, and the most were so discouraged, 
See Exod. 14.11.12.  that they preferred so miserable a servitude before so blessed and happy a freedom. When a small handful (I say) of them then returned into judeah, in respect of that great multitude which was led into captivity, yet fell there out greater lets and hindrances. For were there not conspiracies, 
What impediments happened to the jews in their return.  new hatreds & grudge raised up against this people, who were in too much contempt and disgrace already? Did not the work cease, and was not all means procured to hinder the finishing of it? In which respect they might well have thought that the Lord had brought them out in vain, seeing they were now exposed to greater dangers than ever they were before. After the Temple was built, things succeeded no whit better; for they were environed on all sides with mighty adversaries, who hated them most deadly, and vexed them without ceasing. Afterwards they were visited with sundry afflictions and persecutions; so as it might seem they were as good as overwhelmed and rooted out by them. Yet notwithstanding God ceased not still miraculously to preserve them even in the midst of fire and sword. If we consider their poor and miserable estate, and the sore trials they were put to by tyrants, we may well admire how any one of them escaped.  
That we may the better understand then how wonderful this deliverance was, 
To understand this last deliverance of the Church aright, we must look to the histories of things begun and continued till Christ's coming. The Prophets still kept their eye upon Christ.  and in what sort it surpassed the first, we must have an eye to the histories of things begun and continued until Christ's coming; who then added infinite graces and benefits to the former: for doubtless the second deliverance was greater than the first.  
Neither is this any constrained exposition, but it agrees with the manners of speech used among the Prophets: for they have always respect unto the Messiah, and incessantly did they fix their eyes upon him. The Prophet Haggai therefore will give us much light for the understanding of this place. For he shows, that when the Temple was built, the old men which had seen the excellency of the first, wept, saying; that this latter was nothing in comparison of the former: and hardly could they be persuaded but that God had utterly forsaken them, and that his promises were of none effect. burr Haggai to comfort them, and to show that the glory of the second Temple shall far surpass the first, albeit the outward form of it were less beautiful, brings them forthwith to the Redeemer, saying on this manner: Thus saith the Lord of hosts; Yet a little while, and I will shake the heavens and the earth, and the sea, and the dry land, and all nations: the desire of all nations shall come; and I will fill this house with glory, saith the Lord of hosts. The gold and silver is mine, saith the Lord of hosts: the glory of this house shall be greater than the first: Haggai 2.7. As Haggai then continues the restoration of the Temple till Christ's coming, to which he refers the true glory of it: so this deliverance out of Babylon held on the course thereof till Christ; for these things are conjoined together, or rather have affinity one with another; so as it is no marvel though he say, it did every way surpass that deliverance out of Egypt.   
Vers. 20. The wild beasts shall honour me, the Dragons and the Ostriches; because I gave water in the desert, and floods in the wilderness to give drink to my people, even to mine elect. 
HE adorns the former sentence; for all things standing in this confused manner, it was needful to set out God's power in the highest terms that might be, that at least the word might supply that which seemed to be wanting in effect. His meaning is then, that God's hand shall be so sensibly felt and perceived in this work, that not only men but wild beasts also should be touched with a sense of it, so as they should yield a kind of honour and thanks unto God. This prophesy therefore answers to Psal 114.3.4. where it is said, That the sea saw it and fled, jordan went back; the mountains skipped like sheep; and the little hills as lambs: the earth trembled at the presence of the God of jaakob.  
Isaiah attributes here the same feelings to the brute beasts, in regard that by a secret instinct they should be constrained to give place, that the people might pass with more security. And yet the reason hereof hath a larger extent, to wit, that they shall stand amazed at the beholding of so many miracles. To be short, God shows, that he will not leave his people destitute of necessary food that they should be enforced to return back through want: for by this excessive kind of speech, he expresseth the incomprehensible love of God towards the jews, that by the power of their hope they might mount above all present obstacles.  

The use.  Now when we hear of these things, let us not measure his power (in our distresses) according to the order of nature: but by faith let us fix our eyes above all things visible and comprehensible.  
Moreover, lest these poor banished orphans should lose all hope of God's everlasting favour in seeing themselves thus rejected and despised of all: Isaiah brings them to the remembrance of their adoption, as if he should say, Think not but that you remain the people of God still, 
My people, mine elect.  notwithstanding this your horrible scattering: for he who hath once elected you never changeth his counsel. As oft then as we stand in need of encouragement to hope well, let us remember the calling of God: 
We must in temptation oppose our vocation against our unworthiness.  for albeit we feel our own unworthiness, yet it ought to suffice that the Lord hath vouchsafed us this honour, to make us his people.   
Vers. 21. This people have I form for myself: they shall show forth my praise. 
THe Prophet's meaning is, that the Lord must needs perform that which he spoke before, because it concerns his own glory to deliver the people which he hath chosen to himself. This appertained therefore very much to the consolation of the jews, as if he should say, Do ye think I will suffer my glory to fall to the ground? It is joined with your salvation, 
God's glory and our salvation joined together.  and therefore it stands me in hand to look to it, Be you sure therefore that all shall got well with you: for I can not suffer you to perish, but my glory must therewithal be abolished also. But your salvation is sure; for I have determined that you shall magnify my greatness for ever.  
Where he saith he hath Created this people, it is to let us understand that our regeneration is a work supernatural: for we are to hold this principle which we have often told you of heretofore, that he speaks not here of that general work of his creation touching mankind; 
Isaiah speak not here of our common creation, but of our spiritual regeneration. See Chap. 29.23.  but of regeneration or adoption, by which God separates his Church from the rest of the world, and from all the remainders of it. Let no man be so bold then as to attribute this work either to himself, or to the merits of men; but let us from this place learn to ascribe so excellent a benefit wholly and only to the free grace of God.  
They shall set forth my praise.] Although the Prophet's meaning be (as I have said) to show that the people should be delivered in regard it nearly concerned God's glory: yet from this place we also learn, 
The end of our election & vocation.  that the end of our election is the setting forth of God's glory in all things. I grant that the reprobates are instruments of this glory; but it shines in a far divers sort in us: for we are chosen, as S. Paul saith, that we should be holy and without blame before him in love: 
Exod. 14.4. and 17.18.  and he hath also predestinated us, to adopt us in himself by jesus Christ, according to the good pleasure of his will to the praise of the glory of his grace, 
Election.  wherewith he hath freely accepted us through his beloved, Ephes. 1.4.5.6. Hereunto appertain the words of Peter, where he saith, We are a chosen generation, and that we should show forth the virtues of him who hath called us out of darkness, 
Vocation.  into his marvelous light, 1. Pet. 2.9. And Zacharie sings, That we are delivered out of the hands of our enemies to serve our God in holiness and righteousness before him all the days of our life, Luk. 1.75. Here ye see the end then both of our election and calling: which is, that we being consecrated and set apart for Gods use as it were, we might praise and honour him as long as we have any being in this world.   
Vers. 22. And thou hast not called upon me, o jacob: but thou hast 
* rather.  wearied me o Israel. 
WIth this privy rebuke he confirms that which was said in the former verse: 
God saves none for his merits sake.  to wit, that the merits of the people had no way moved him to deal so graciously with them. This deliverance therefore was to be ascribed to his free goodness. For proof 
The proof.  hereof, he saith, Thou hast not called upon me: under which word he comprehends the whole service of God, 
This phrase, Called upon me, expounded.  whereof prayer was a principal part. And thus he takes a part for the whole, according to the usual manner of the Hebrues. Now the Lord manifests it sufficiently in other places, that Invocation is a special part of his worship: 
Prayer, a special part of God's worship.  for having said in the fiftieth Psalm that he rejects sacrifices and ceremonies, he presently adds, Call upon me. For this cause the Scripture mentions this exercise of prayer, when it notes out the marks of God's worship. For Moses minding to show that the same was again restored, saith, that then men began to call upon the name of the Lord, Gen. 4.26.  
I take the particle Ci in the second part of this verse for a conjunction adversative thus, 
God require● a willing obedience. Psal. 110.3.  But thou hast rather wearied me. Others translate, For thou hast travailed: as if he should say, Thou hast done that which I commanded thee unwillingly: which comes all to one. For as the Lord requires obedience, so would he have his servants to perform the same cheerfully and readily. He loves a cheerful giver, as the Apostle saith, 2. Cor. 9.7. but those that serve him by halves, or by constrains, cannot properly be called his servants; neither doth he accept of them, nor of such services. To show then that the jews had not worshipped as they ought to have done, he saith, they did it unwillingly.  
If any had rather have it an exposition of the former member, and so translate it thus; Thou hast not called upon me, O Israel, because thou hast yielded me but a forced and constrained service: I gainsay him not, because the difference is not great as touching the sense. Yet if it be taken as I have translated it, I think it is nearer to the Prophet's meaning: and the opposition contains also in it a rendering of the cause. Will we have our services acceptable unto God then? 
The use.  let us yield him a frank and willing obedience.   
Vers. 23. Thou hast not brought me the sheep of thy  offerings, neither haste thou honoured me with thy sacrifices: I have not caused thee to serve with an offering, nor wearied thee with incense. 
SOme may demand why the Prophet should thus reproach the jews, Object. seeing it is apparent that they were very diligent in offering sacrifices, according to the ordinances of the Law. Some refer this to the captivity, during which time they could offer no sacrifices, though they had been willing so to have done. Why so? Because it was unlawful to offer them any where but in jerusalem: Ans. for which respect, their sacrifices could not be acceptable unto God. But I rather take it as a general reproach: for whilst the people had opportunity to sacrifice, yet they could allege no merit nor worthiness, as if God had been any way beholding unto them for the same: for there was neither faith nor obedience to be seen in their sacrifices. But faith, 
God looks rather to our faith and obedience, then to our sacrifices.  as we know, and obedience, are things which God chief looks unto, without which, nothing we do, is, or can be pleasing in his sight. They wanted therefore integrity of heart; their hands were full of blood; they were wholly defiled with robberies and deceit; justice and equity was banished far from them. Albeit then that they brought their beasts every day unto the Temple, and offered them there, yet he rightly affirms that they offered none of these things (to him;) because God accepts of no sacrifices which are separated from the truth, and so offered them to another, and not to him: for all he required was, that by these outward means, his people should exercise their faith and obedience. But these being wanting: what worth was there in the sacrifices? Hence we gather that the Prophet speaks here of no new thing, but continues that which he began to teach in the former verse; to wit, that he rejects all hollow and servile services.   
Vers. 24. Thou boughtest me no sweet 
* Or, caneh.  savour with thy money, neither haste thou made me drunk with the fat of thy sacrifices: but thou hast made me to serve with thy sins, and wearied me with thine iniquities. 
BY the word Caneh, he means that wherewith they made the precious ointment which was seldom used; 
High Priests. The Tabernacle. The Ark. The Instruments.  as is recorded in Exod. 30.25. For therewith were the high Priests, the Tabernacle, the Ark of the covenant, with the instruments thereunto appertaining, anointed. He saith then; Albeit thou shouldest lay forth thy money to buy me of that odoriferous ointment, thou shalt but spend it in vain, if thou lookest that I should accept of it. For all their labour was lost, because they aimed not at the right mark. God esteemed none of all these ceremonies, as long as they were separated from faith, and the uprightness of the heart, and a pure conscience.  
Where he saith, thou hast not made me drunk; it answers to a phrase of speech in the Law; where the Lord testifies that he felt a sweet taste in the savour of the sacrifices: not that he took delight in the kill of beasts, but because by such helps he meant to keep his people in true obedience. Here on the contrary he saith, that the people sacrificed not rightly, because they defiled all by their impurity. As if he should say; You have affamished me (as much as in you is) in that you bring me nothing in sincerity, but that which through your sins is corrupt and without savour. Presently after the Prophet sets out the soulness of this fact, in that the people were not only careless in doing their services to God: but which is worst of all, endeavoured to subject the Lord their God to their will, or rather to their disordered appetites and lusts.  
Those who refer this place to Christ, offer violence to the Prophet's meaning: a●d therefore the exposition which I have used ●eemes to me the most native: 
God esteems neither of our labour not large expenses in his service, if the integrity of the heart be wanting: See Mich. 6.6, 7, 8.  for the Lo●● complains that they have enforced him 〈◊〉 bear an heavy burden, in regard of their ●innes, whereas they should have submit themselves to him in all reverence, and ●ith all good consciences: for when we advance ourselves against God, we do by our insolence and rebellion, make him as it were a servant to our lusts.  
Now he expresseth this better when he saith, that he hath been wearied: that is to say; I have swallowed many discontentment's, in regard of the dissolute behaviour of my people: for we wound and pierce him to the heart, when we reject his voice, and will not endure that he should reign over us. But it seems he alludes to that he said crewhile touching the people's weariness in serving of God: which being set as opposite unto the same, it shows that these rebels did much grieve him.   
Vers. 25. I, even I am he that putteth away thine iniquities for mine own sake, and will not remember thy sins. 

The conlusion.  BY this exclamation the Lord puts an end to the former sentence, as if he should say, that he for his part can rejoice, that he puts away the iniquity of his people, and holds them in freedom, 
No man is saved for his merits.  that they can plead no merit whereby to obtain this at his hands, seeing they deserve rather to be severely chastised, nay to be utterly confounded.  
Now he repeats one and the same thing twice, that he might touch men to the quick for their unthankfulness: for we are wont either to take unto ourselves, or in some sort to obscure the honour which belongs to God only. Those take the Prophet's words in too naked a sense, which think that God attributes unto him here the authority and pre-eminence in pardoning of sins, for he rather opposeth his mercy to all other causes, as if he should say, There is nothing moves me to show mercy, but only my free favour, and that Redemption therefore is wrongfully attributed to Merits or satisfactions, seeing I am the only author of it. The sum is, that the people were to continue their hope of return, because God was willing for his own names sake freely to remit their sins, and to work their deliverance.  

The doctrine of remission of sins handled in this place.  In this place then there is handled the doctrine of the remission of sins. It now remains to see upon what occasion: for there is no doubt but the Prophet promiseth deliverance in regard of God's free grace. And for this cause he rather spoke of forgiveness of sins, 
Why God speaks rather of remission of sins, then of redemption. Simile.  then of Redemption: for they being sore pressed & corrected for their sins, the cause was to be removed ere the effect could cease. A disease can not be cured till the matter which feeds it be first removed: so, as long as God's wrath stands unappeased, so long must our chastisements continue. Therefore it is necessary that this wrath be pacified, and we reconciled unto God, before we can be freed from our afflictions.  
This manner of speech therefore is to be well observed against a childish distinction of the Sophisters: who confess indeed that God pardons the fault, but they wrangle and say, that we must satisfy for the punishment. And hence have proceeded Satisfactions, Indulgences, Purgatory, and infinite other inventions. But our Prophet speaks not only here of the fault, but makes express mention also of the punishment, which is likewise done away, in regard their sins and iniquities were freely pardoned. Which is yet more clearly proved, in that he adds this particle, For mine own names sake. For it is certain that this exception is opposed against all merits. 
This exception opposed to merit.  As how? That God respects neither our persons, nor aught that is in us, when he is to do away our offences, but is moved thereunto by his own free mercy. For if he should consider any thing in us, he should then seem to be bound to us, and so the pardon should not be free. For this cause Ezechiel expresseth the opposition, I do not this for your sakes o house of Israel, but for mine own sake: Whence it follows, that God is the author of forgiveness, and is also inclined freely to forgive, because he finds no cause at all in man (unless it be his misery) why he should do it.  
And therefore I will not remember thy sins.] The Prophet added this for the consolation of the faithful, who by the feeling of their own unworthiness, might easily have slipped into despair. For this cause he puts them in good hope, and confirms them in this confidence: to wit, That they should obtain remission of their sins, and so be delivered out of captivity, notwithstanding their unworthiness. Hence we have to gather a very profitable doctrine, to wit, 
None can be assured of obtaining pardon, unless he rest upon God's free goodness.  That no man can assure himself of obtaining pardon, unless he rest upon the free grace of God. For such as look to their works must of necessity waver, and in the end despair. For if they were not besotted with gross hypocrisy, they would always set their guiltiness before their eyes, which would constrain them whether they would or no to doubt of God's favour.  
Where it is said, that the Ministers also do remit sins, that is not repugnant to this place, for they are witnesses of this free remission. They use this common distinction, 
A distinction.  That God forgives sins by his power, and The Ministers by their office: but because this distinction doth not sufficiently explain the Prophet's meaning, it is best to hold that which I have set down, to wit, that God not only pardons sins by his power, but also that all benefits which we are to expect, flow unto us only from his free grace. And thus the Lord hath so adorned the Gospel and the Ministers with this authority, 
How God is said to pardon by the Ministers.  that he reserves it notwithstanding entirely in his own absolute power.   
Vers. 26. Put me in remembrance: let us be judged together: count that thou mayst be justified. 
BEcause it is an hard matter to correct men's pride, 
Man's pride not easily subdued.  the Lord goes on still with this argument; and insists the longer upon it, that he might the better bring the jews to humility, as also that he might cause them to renounce the confidence of their works. He gives them liberty freely to say and allege what they can in their own behalf, 
God gives us leave to make our defences, if we think his accusations overstrict.  to make their party good against him: unless if upon better advice, they should rather think it best for them to lay their hand upon their mouth.  
By way of yielding so much unto them therefore he bids them put him in mind: 
Ironic, a figure in speaking, when one means contrary to the signification of his words, to mock him whom he reasoneth withal.  If thou hast any thing to allege for thyself, saith he, I pray thee remember me of it. Speak thou in thy turn, and I will give thee audience. And by this manner of speech he gauls men more to the quick, then if he should have spoken to them in plain terms. For thus he shows, that they are more than senseless, if they dare attribute any thing unto themselves. Why so? Because, if liberty were given them to tell their fair tale, they would be convinced of their vanity and emptiness, without being able to say aught for themselves.  
That thou mayst be justified.] That is to say, that thou mayest get the day, and go away conqueror: I therefore give thee free leave to say what thou canst. Now this is spoken after such a kind of taunting and deriding manner, 
Ironia.  as did more cut their combs, than if the Lord should have stood to have judged them in his own person, according to his absolute authority. In the mean while we must not forget the Prophet's drift, who was constrained to pluck this mask of merit from the jews, that in all humility and meekness, they might receive the grace of God. 
The Prophet's drift.    
Vers. 27. Thy first father hath sinned, and thy teachers have trangressed against me. 

The Prophet's argument according to some interpreters.  THe expositors for the most part understand this place of the first Father Adam: 
Adam.  others rather refer it to Abraham. As if the Prophet should say; You have not only sinned, but your father Abraham 
Abraham.  also: notwithstanding all the holiness wherewith he was endued. By teachers, they understand Moses 
Moses.  and Aron, 
Aron.  which sinned: albeit they were adorned with singular graces. And if the case stood so with your father and teachers, how much more are you sinners, who are their inferiors? 
An argument from the greater to the less.  And thus according to their sense, it should be an argument taken from the greater to the less.  
But I understand it otherwise; for under this word father, he comprehends not only one or two of their predecessors, but many; and that by a change of the number. A thing usual among the Hebrews. And this manner of reprehension is often found both in the Prophets, as also in the book of Psalms: for they knowing themselves to be the holy nation, they swollen in pride against the Lord; as if this honour had been due unto them, either in regard of the excellency or merits of their fathers: and thus the right of inheritance made them swell. The Prophets therefore were careful from time to time, to discover the iniquities of their fathers: for which cause Saint Stephen, 
Stephen.  who succeeded them, is bold to pronounce, that they had always resisted the holy Ghost: Acts 7.51. As if he should say; You have not begun this day to be thus wicked; your fathers were as bad long ago. 
A Proverb.  Of an evil Crow, there is issued forth a naughty egg. But you, saith our Prophet, are grown worse than your fathers, and far surpass the wickedness of your predecessors: so as if the Lord had only respected you as you are in yourselves, he might justly have consumed you long since.  
In the next place he adds their teachers; to show that the fault rested not only in the people: for even those which ought to have been their guides and leaders, to wit, the Priests and Prophets, were first in the transgression, and plunged them into error which followed them. And thus (to be short) he shows that there was no estate nor condition free from vices nor corruptions. As if the Lord should have said; Let them go now and brag of their merits, & let them allege any way but the least show of reason why I should be bound to secure them, and they shall find there is nothing but my free mercy.  
If any shall object, Object. that it is injustice to reproach the children with the offences of their forefathers, because it is written, The soul that sinneth shall die: and, The son shall not bear the iniquity of his father: Ezech. 18.20. Ans. 
God punisheth the children of wicked parents, because they walk in their steps.  The answer is easy, for the Lord punisheth the sins of the fathers upon their children which succeeded them: and yet they are not punished for the faults of another, seeing themselves stand guilty of the same crimes. And when it so falls out that the Lord smites the whole body of a people, he couples the fathers with the children, that he may wrap them all in the same condemnation.   
Vers. 28. Therefore I have profaned the rulers of the Sanctuary, and have made jaakob a curse, and Israel a reproach. 
THe letter Vau, must be resolved into a conjunction of concluding: 
This verse contains the cause of the jews ruin.  and the verb To pollute, should be translated in the future tense, though it may also be les● in the preterperfect. Yet I had rather turn it; shall pollute: and to apply it to the time of the captivity, in regard he speaks properly to those which should live in Babylon. If any had rather extend it to the divers calamities wherewith the Lord afflicted his people, and so join it to the captivity of Babylon, it will not be greatly amiss. And it may be the sense will run better, if we should say, that he speaks here of those things which often fell out before; to the end he might warn them for the time to come, not to stand too much upon their pantofles, lest with shame and great dishonour, they again received the just reward of their ingratitude. He sets forth the cause of their ruin then, in regard that both fathers and children were to drink of one cup, who ceased not to sin, but would from day to day kindle God's wrath against them without ceasing; not giving ever their bad courses till God severely scourged them.  
Now it is said that God profanes the rulers of his Church, 
The sense of this word, To profane, Psal. 89.  when he despiseth and rejects them as things of nought: and so it is taken in Psal. 89. and in many other places. For even as when we are set apart, and sanctified by him, we dwell under the wings of his safeguard and protection, as long as we retain and keep that sanctity pure and undefiled: so as soon as we cast the same off, he profanes us, because we cease to be holy; 
God profanes us, because we ce●se to be holy.  and so we make ourselves also unworthy of his defence. And thus he lays them open for a pray to the enemies, which before he called his anointed, and could not endure that any should touch them. But is it not strange that the Priests, which represented the person of Christ, should be said to be polluted? The reason is, because they erred out of the right way themselves, who should have been lights to others.  
The Hebrew word Cherem, which I have translated execration, is as much to say, as cutting off: but it also signifies execration; and therefore I have judged it to suit best with this place, 
Isaiah follows Moses style.  because reproach follows. The Prophet borrows all these words from Moses, whom he follows so near, that we may well discern the style of the one, in the writings of the other. The Prophets therefore forged nothing of their own heads: for thus saith Moses; Thou shalt be an astonishment, a proverb, and a scorn to all nations, whether the Lord thy God shall lead thee: Deut. 28.20.37. Thus than he threatens to afflict this people in such wise, that they should be a reproach unto all; for whosoever he were that gave himself to cursing, this people should be a fit subject for such a one to exercise his execrations upon, so as he might make them the foot of his cursing song. Every one should have such a fling at them, that their name should fly abroad as a common proverb from one to another, in every one's mouth that were disposed to scorn. As for example, 
The name of a jew justly execrable at this day, howsoever it be honourable in itself.  the name of a jew at this day (howsoever it be honourable in itself) yet how odious and hateful is it? The Lord than pronounceth by Isaiah these horrible threatenings, to teach them that they could not be too severely punished for their heinous offences; and that when God should begin to visit them, they should have no cause to complain of over hard measure, neither should they think that the Prophet was too sharp in his reprehensions.    

THE XLIIII. CHAPTER.  
Vers. 1. Yet now hear O jakob my servant, and Israel whom I have chosen. 

The coherence of this verse, with the latter part of the former Chapter.  ISaiah having a little before taxed the wickedness of the jews; and also having pronounced that they were all worthy to perish eternally, in regard that as well small as great, had defiled themselves in all things. He now somewhat sweetens the sharpness of the chastisements, and begins to comfort them. I expound the particle Vau here, Yet: as in many other places. Even as if he had said; Albeit you are environed with many miseries, yet hear now what I will do for your sakes. For this verse ought to be knit to the argument afore going, 
God will never suffer us to perish, though he lets us feel a little smart for a time.  because the Lord shows he will never suffer the people utterly to perish, though he be content they should feel much smart for a time.  
Hence let us gather, that God's wrath is never so far inflamed against his Church, Doctrine. but he always leaves some place for his mercy, which we have often noted before. As often therefore as the Prophets threaten; they ever add some word of consolation, serving to mitigate the former severity.  

Merits still excluded.  But lest we should imagine men deserved this by their good services, he adds, whom I have chosen: for God calls us not to be his servants for any dignity or merit he sees in us, but because he hath made us meet (to be partakers with the Saints in light) by his free election. 
Coloss. 1.12.  In this place then the two words, servant and chosen, have the same signification: yet so, that election goes before. 
Election goes before vocation.  And therefore David saith, that he was God's servant before he was borne; because he was received into his household from his mother's womb: Psal. 116.16.   
Vers. 2. Thus saith the Lord that made thee, and form thee from the womb; he will help thee: Fear not O jakob my servant, 
* Or, my beloved whom, etc.  and thou righteous whom I have chosen. 
ALbeit he dealt roundly with the jews in the latter end of the former Chapter, 
Chap. 43.25.  to strip them of all false confidence, and to humble them that he might drive them to seek pardon: yet now he sweetly allays that tartness, with a speech full of exceeding comfort, to assure them that they should lose nothing by renouncing themselves. Therefore we must here supply some oppositions thus; 
Some oppositions supplied.  True it is, O Jakob, that in thyself thou art nothing: but thy God that form thee will not despise the work of his own hands. There is no worthiness at all in thee that can procure thy redemption from ruin and destruction; but mine adoption, for the which I have vouchsafed as a merciful father to receive thee, shall be more than sufficient to save thee.  
But we must note what I have oft told you before; to wit, 
See Chap. 43.21.  that the Prophet speaks not here of the first creation, as we be borne naturally the sons of Adam, but of regeneration, which is only proper and peculiar unto the elect, by which it comes to pass that they have place in the Church of God. And to the end men should attribute nothing to themselves, as if they had moved God hereunto, he adds, which form thee from the womb: by which words, he sets befote them that covenant which was at the first made with their fathers, in the right whereof, God had set them apart also to be his people, even before they were borne: which some refer unto the person of jakob, because by taking his brother by the heel, he gave an excellent testimony of his election: but this is constrained. I rather therefore refer it further; to wit, That the Lord showed himself liberal and bountiful unto his people from the beginning: and thus he takes away from them all boasting of merits, because he form them at the first of his free grace, and hath still from time to time freely added new benefits to the former.  
He will help thee.] Others supply the relative Ci, as if he had said, Thy helper: notwithstanding, it seems best to read it apart, and the sense had been clearer if we had read it in the first person, I will help thee: but the difference is not great. The sum of the whole comes to this; 
If God have regenerated us he will surely help us.  that he which is the Creator of the people, will be ready to succour them when the appointed time is come. In which regard it is free for every one to rest in the exposition he thinks best: yet I had rather follow the plain and the less constrained sense, without supplying any thing.  
The word joshurun is diversly expounded, for some would derive it of jaschar, which signifies, To be upright, or, To please: others derive it otherwise: but I agree rather with those who translate Beloved, deriving it from the verb above mentioned. Moses also hath given this title to the Israelites in his song, Deut. 32.15: for howsoever some translate the Hebrew word there upright, as in this place, yet the old translation agrees best, which reads it, My beloved is waxed fat. Now our Prophet adorns his people with this name, to the end that by the remembrance of benefits past, they might conceive good hope for the time to come.  

A general and perpetual rule.  For the faithful are to hold this as a general and perpetual rule, that by mercies formerly received they ought to expect no less favours for hereafter, otherwise we should savour too much of ingratitude; and should show ourselves not to rest at all in the promises: which if they were sound and deeply imprinted in our hearts, would work a settled peace and tranquility of spirit: not to make us idle, but to chase away all inordinate fears and distrust.  
For which cause he once again repeats, Fear not o jaakob: whereunto also belongs that consolation of Christ, Luk. 12.32. Fear not little flock, for my Father takes pleasure in you, and will give you the Kingdom. And questionless among so many dangers which threaten us with death on every side, there is no remedy more sovereign to appease our fears then this sentence, 
A sovereign remedy to appease our fears.  namely, that God vouchsafeth so far forth to favour us, that we shall be everlastingly saved by him. By the word Beloved than he gives them the better to understand, that their salvation depends upon the grace and good will of God, who reserves and attributes wholly to himself all that which is found praiseworthy in his people.   
Vers. 3. For I will power water upon the thirsty, and floods upon the dry ground: I will power my spirit upon thy seed, and my blessing on thy buds. 
HE continues on the same argument, 
In the form verse he promised them help: here he describes the means.  and therewithal shows wherein this promised help shall stand. We must still keep in mind therefore that these prophecies are to be referred to those woeful and doleful times whereof mention hath been made before: to wit, when all things were confused, the people forsaken, and all the promises of God seeming as if they had been of none effect: the Prophet therefore meets with these doubts, and compares the people to a dry and thirsty ground which hath no moisture left in it: which similitude David useth Psal. 141.6. to set forth his misery. Now howsoever they were overwhelmed with sorrows and had lost all vigour, yet lest their hearts should faint within them in these extremities, they were to set these and the like sweet sentences before them.  
And we also are to have our recourse to such promises as oft as dangers beset us on every side, 
The use for us.  so as we can see nothing but present death ready to swallow us up quick: and by this means shall we remain more than conquerors. But it is required that we be such as have a sense and feeling of our thirst and poverty, that so our fainting and parched souls may cheerfully receive refreshing from these floods.  
By the word spirit, he tells us what is signified by waters and floods. The spirit is also called water in Ezech. 36.25. but in a divers sense. For when Ezechiel attributes the name of waters to the holy Spirit, he calls them pure waters: having respect to the purgations under the Law. Isaiah will afterwards likewise call the holy Spirit water, but in another respect: to wit, in that it gives strength and vigour to fainting souls, by his secret and inward power. But here the Prophet's words have a further extent: for he not only speaks of the spirit of regeneration, but there is an allusion to that general virtue which it sheds into all the creatures, whereof the Psalmist speaks, Psal. 104.30. When thou sendest forth thy spirit, they are created: 
This word Spiri● here not only signifies the spirit of regeneration, but that general virtue which it sheds into all the creatures.  and thou renewest the face of the earth. Now as David there in the first place shows that all the parts of the world are revived by that secret power which God breathes into them: so afterwards he attributes unto the Lord a sufficient ability, forthwith (as soon as it pleaseth him) to renew the whole frame of heaven and earth, that it should not fall to ruin. In the same sense doth our Prophet call water, the sudden restoration of the Church: as if he should say, the restoring thereof is in the hand of God, as well as it rests in him by dews or showers to fructify barren & parched grounds. Thus the Spirit is compared unto water, because without it all things would fade and whither with drought: he it is also that revives the world by a secret sprinkling of it with his power, and redresseth the barrenness that proceeds of heat and drought, whereby the earth recovers a new face as it were: which is yet further amplified by the word blessing, added in the end of the verse.   
Vers. 4. And they shall grow as among the grass, and as the willows by the rivers of waters. 

This verse is an amplification of the former.  THere is nothing contained in this verse, but that which I have alleged out of the hundredth and fourth Psalm; to wit, that when God sends forth his Spirit, than the whole face of the earth is renewed, and the things which were before parched up with heat, shall begin to wax green and flourishing; even as the herbs sprout, after they have been watered by the dews from heaven. He amplifies his speech by these similitudes, and shows more plainly, that it shall be no less difficult for God to repeople his Church a new, which was barren and deformed, in regard of the woeful estate in which she was, then to give the earth power to bud, and bring forth grass and herbs. Moreover, albeit he speaks not properly here of regeneration: yet may we refer this sentence unto it, because he handles the doctrine of the Church's restoration, 
Regeneration a principal part of the Church's restoration.  whereof regeneration is a principal part: for God thereby repairs his image in his elect & chosen people. We might insist longer upon this matter, and lay it out more fully, but we must first labour to attain the Prophet's meaning, and show the plain and native sense of his words.   
Vers. 5. One shall say, I am the Lords: another shall be called by the name of jakob: and another shall subscribe with his hand unto the Lord, and name himself by the name of Israel. 

Hitherto the Prophet hath spoken under borrowed speeches, now he sets forth the thing plainly.  HItherunto the Prophet hath spoken by similitudes; but now he delivers his mind plainly and without any figures, showing what these buds and herbs be, whereof he hath spoken; to wit, that the Lord will gather his people out of all nations, and will bring them into his Church, which were far off before: also that he would restore and augment the same, which in a manner seemed to be brought to nothing: for all should run unto it out of all quarters of the world, and should crave that they might be enrolled among the faithful: according to that which is said in Psal. 87. Behold, Philistia, tire, and Ethiopia; there was ●e borne. Which place of the Psalm, howsoever it hath seemed to be obscured by the ignorance of the expositors, yet it serves to give light to this prophecy. For we know the number of those which returned from the captivity were very few: the faithful therefore had cause to be astonished, and to blush for shame: much more cause had they to be hindered from comprehending the glorious and wonderful work of their redemption, which was so highly extolled by the Prophets. The author of this Psalm therefore labours to prevent this astonishment, and gives them to understand that the Babylonians and Egyptians shall also become members of the Church: that the Ethiopians, Tyrians, and all such as were strangers, should come and be incorporated into the number of Gods chosen. As if he should say, jerusalem is now desolate indeed, yet will God not only gather together his banished, but will also call from every part of the world, and make them one body, which now are sundered, in such sort, that they shall rejoice that God hath made them Citizens with the Saints, and shall no less appertain to the body of the elect, then if they had issued forth of the same.  
Now for as much as we are wont to take their names, who are to be enrolled in books, the Prophet having respect unto this custom, useth these phrases of speech: One shall subscribe with his hand unto the Lord, and shall name himself by the name of Israel: another shall protest I am the Lords, and shall call himself by the name of jacob. By which words the Prophet signifies that this shall be a new and extraordinary work, when he which before was a mere stranger from God, should now rejoice that he was adopted of him. Sh●ll be called signifies here as much as we usually say, To be called by another's name: as in the fourth Chapter, where it is spoken of the women which desired husbands, only to take away their rebuke and shame, We will eat our own bread, and will wear our own garments: only let us be called by thy name.  
Now howsoever Isaiah seems to make distinction here between such as in express terms profess themselves to be God's people; and those which desired to be called by the name of jaakob, yet the two members are to be referred both to the one and to the other: for to be God's child, and to be of Israel, are things conjoined with an inseparable band. Why so? Because God will be Father to none, but such as have the Church for their mother. 
God wils that all his children should acknowledge the Church for their mother.  And yet we also note, that there are no true Citizens of the Church, but such as subject themselves under the Lord's dominion.  
If the Prophet had omitted this word Lord, and had only mentioned jakob and Israel, yet we must have risen from thence to the fountain of jakob, of whom all things in heaven and in earth are named. But to take away all ambiguity, he repeats this order twice; to wit, that those only are to be accounted the children of jakob, which submit themselves to God.  
By this we may easily see the Prophet's drift: 
The Prophet's drift.  for he shows that the church no sooner feels the want of God's blessing, vers. 3. but by little and little she falls to ruin, and withers away: on the contrary, when the Spirit is shed abroad upon her, she by & by recovers new strength and force; not only in regard of obtaining her first beauty and glory, but contrary to all hope, she attains wonderful increases. We are also to note that the Prophet speaks not here of the order of nature, as if the new children of the Church were borne so; for no man gets such a dignity by his own industry: but when those which were strangers before, shall be regenerated; then the Prophet saith, they shall come and give in their names, to testify, that they are indeed the children of God. 
A change far surmounting all human reason.  We see here therefore a description of a change which far surmounts nature, and all reason of flesh and blood: to wit, when out of the cursed race of Adam, there issues a spiritual Israel.  
Some think that Isaiah notes here how small the number of the faithful shall be, when it is said, one shall say: and another shall be called; and the third shall subscribe: but this conjecture wants ground, and the very scope of the text easily confutes their error. As I think therefore, we have rather to gather, that the Church shall come in by troops out of divers nations far remote one from the other: in regard that God will bring home strangers under his dominion, and so touch their hearts, that they shall glory not in words only, but in truth, that they are of the number of his people. Hence also we may observe, that true faith cannot be in the heart, but it will forthwith break out into a voluntary and frank confession, 
True faith in the heart will manifest itself by a voluntary confession. Psal. 116.10. 2. Cor. 4.13. Rom. 10.10. Act. 4.20.  which may be gathered from these four distinct members: one shall say, I am the Lords: another shall be called by the name of jakob: the third shall subscribe with his hand: and the fourth shall call himself by the name of Israel. For the very truth is, that God's servants ought not to be mute or silent, but both by words and deeds to testify what is in their hearts, seeing they profess: to obey him, and rejoice in his name the whole course of their life.   
Vers. 6. Thus saith the Lord the King of Israel, and his redeemer the Lord of hosts; I am the first, and I am the last, and without me there is no God. 
THe Prophet enters not in to any new discourse, but only confirms the former doctrine, 
A confirmation of the former doctrine. The reason of it.  which it was needful for him to do: for men's minds are wonderfully inclined to distrust, and they are quickly out of heart in the time of adversity; neither can they be raised up by one or two exhortations. He spends no waste labour then in confirming this doctrine with so many words, because we never attribute so much to God's power as we should. We are often distracted with pensive cares, and are overmuch glued to the things of this life. The Prophet therefore having fixed this unutterable name of jehovah in the forefront, 
By these two titles of King and Redeemer, the Lord sets forth his power and love.  he also calls him King, and Redeemer, because it is not enough to apprehend his power, unless we be also assured of his fatherly love which he bears us. That the promises of God than might have their authority with us, he not only mentions his glory, but his goodness also, to assure us that it appertains unto us. But it might seem ridiculous that he calls himself King, seeing the people were in a manner brought to nothing, yet were the faithful notwithstanding to cleave fast to this promise, so as by faith they were even in this servitude to apprehend a kingdom to come, though for the present they saw not so much as any glimpse of it. 
The faithful by the eyes of faith behold glory in their lowest abasement.  And the very truth is, the former doctrine would never have entered into the minds of men oppressed under so extreme a bondage (yea almost overwhelmed with despair) had not this preface prepared a way and passage for it. But when God familiarly invites us unto him, showing that he indeed is ours, faith being alured by so sweet a summons breaks forth though it were even out of hell itself.  
In saying I am the first, 
The use of this clause. I am the Lord.  he means not to magnify the eternity of God, but to set forth his unchangeableness, that so the jews might believe him to be such a one for the time to come, as they had found him in times past. But what necessity was there of this, Object. may some say, seeing he speaks to the faithful, who were rightly informed of this truth already? I answer, Ans. that albeit men believe in God, yet do they not know him for such a one as he is, and oftentimes they attribute less to him then to a creature. Therefore the Prophet would have us to lift up pure hearts unto heaven, that being emptied of all false imaginations concerning him, we might entirely fix our faith upon one God only. I add further, that it was needful this people so extremely vexed should be confirmed against such violent temptations, that they might neither lose their hope, nor patience.   
Vers. 7. And who is like me that shall call, and shall declare it, and set it in order before me since I appointed the ancient people? and what is at hand, and what things are to come? let them show unto them. 
NOw the Lord compares himself with Idols, as we have seen before, 
Another confirmation of the former doctrine.  Chap. 40.18.19. His purpose is to deliver the jews from being discouraged or offended when the victorious Babylonians should proudly triumph over them: for, the reproaches wherewith the wicked loaded them, were exceeding intolerable and fearful, as, 
Wicked blasphemies.  Where is your God? Why doth he not help you now? Such blasphemies were sufficient to have shaken the hearts of the faithful in sunder, and so far to dismay them, as to drive them into utter despair. The Prophet therefore insists very carefully upon this point, that he might ever be confirming of them against such assaults.  
This lamentable desolation into which the people were then fallen, was as a thick cloud which shadowed from them the sight of God's loving countenance: and the wicked on the other side rejoiced, as if their gods had now obtained the pre-eminence. But the Prophet intending to scatter the darkness of such mists and clouds of errors, shows, that God's glory shines as it were in certain and infallible marks of his divinity, which discerns him from Idols. Why so? Because the Lord foretold all things that should come to pass, to the end his people might acknowledge him a just judge in his chastisements inflicted upon them, and yet might also above hope be assured, that he would be favourable and merciful unto them.  
To call, is taken here two ways: either it is to be referred to God's foreknowledge, or to the execution thereof: for as all things are governed by his providence, so doth he also know what is to come, and gives plain proofs of his prescience. But we need not stand long in discussing the signification of this word, seeing it plainly appears, that the Prophet attributes unto God both prescience, and the administration of all things. Yet I rather judge, that he refers it to the act: as if he should say; Shall there be found any among the gods of the Gentiles, that can call: that is, can publish, ordain, and raise up deliverers? May you not easily discern by this, that there is none other God but me? And thus he derides the Idols, to whom men attributed such power causelessly.  
By the verb to show, which is presently added, he sets forth the special goodness of God, who vouchsafed to reveal his secrets to the elect and chosen people, by the ministery of the Prophets. By the ancient people, some understand the Gentiles, saying, that the singular number is put for the plural; because the Lord no sooner furnished the nations with people, but he separated them one from another, and established an order which should endure for ever. Others extend it unto the creatures, so as the stars should be one people; and the herbs, beasts, and such like, should be another. But when I consider all circumstances, I am constrained to follow another exposition; to wit, that the Lord speaks of his people, and calls them ancient, because he preferred them before all others: and yet it is certain that there were some long before them. The Egyptians, Arcadians, 
Egyptians, Arcadians.  and others, brag of their antiquity. As touching Abraham, 
Abraham. Gen. 11.31.  he came out of Mesopotamia, whilst the Chaldeans flourished: and lived solitarily in his house, as if the memory of his name should have been buried in oblivion, when the neighbour Countries were replenished with people, and with all sorts of benefits. Neither must we judge of the antiquity of Israel by the length of years, or in respect of any thing external, but by God's election: 
We must fetch our antiquity from God's election.  for which cause indeed, the foundations of jerusalem are called everlasting. It is as much then as if he had said; Before there were any men to forge or frame Idols, I determined in my secret counsel to have a Church, which should endure for ever. This people therefore is the most ancient and excellent of all others, though others be before them both in years and in dignity. For as all things were created for man, so all men were made to serve the Church: 
All men made to serve the Church.  yea, there is not any nation whatsoever, be it never so high or mighty, which is not much inferior. For the Church is the body of Christ, which far surpasseth both in age and excellency. 
The Church Christ's body, therefore she is the most ancient and excellent of all.  We will not stand to recount fables, 
Fables.  as the jews do, who affirm jerusalem to be built from the beginning: for the Prophet respects not beginnings of time here. And yet we must hold this principle, 
A principle.  that the elect people are more honourable and ancient, than the strange nations; because they approach nearer unto God, who is the fountain of eternity.  
Let them show.] This permission given, shows that men shall but lose their time in looking for any answer from Idols, touching the foretelling of things to come: 
Idols used equivocations.  and if they should, yet their answers would prove nothing but impostures and words, having always a double signification, wherewith they were sure to be seduced that went to ask counsel of them, as we have said heretofore.   
Vers. 8. Fear ye not, neither be afraid: have I not told thee of old, and have declared it? You are even my witnesses, whether there be a God beside me, or a 
* Or, strong.  God that I know not. 
ISaiah shows now wherefore he spoke of the power of God; to wit, that he might confirm the people's faith: for this is the conclusion which he gathers out of the former arguments: 
A conclusion out of the former arguments.  Seeing the Lord is so powerful, and governs all things after the counsel of his own will, therefore the people whom he hath taken into his protection, have no cause to fear. In the next place he repeats that which was said before; to wit, that God had not only succoured the jews in hugger mugger, in showing himself at unawares, when none waited for his help; but had also upheld their faith by many prophecies, and gave them sufficient testimonies of his fatherly favour: so as his divinity was manifested to the utmost. For what should it profit us to know that God both foresees and is able to do all things, 
The knowledge of God's prescience and power should little avail us, if he manifested not the same for our good.  if he did not therewithal manifest the same unto us concerning our salvation? Albeit then it is his pleasure that many things should be unknown to us, yet he communicates so much of his counsels, as is expedient and fit for us to understand.  
The word Meaz, signifies a long time: or, (if any had rather take it otherwise) it notes out an opportunity or fitness of time: for the Lord reveals his secrets unto his elect, when he sees the time to be convenient. But the first interpretation seems to me the least constrained.  
Wherefore you are my witnesses.] His meaning is, as I have touched before, that the people could not pretend ignorance, if they contented not themselves with one God, seeing he hath so fully manifested himself unto them, that they might be the best witnesses of his divine power. What is the end of our knowledge then concerning God's glory? Even openly to witness the truth of God before men, as hath been said before: unless we had rather be counted smotherers of that light which he hath manifested unto us by his holy Spirit. Moreover, we can be no lawful witnesses of God's truth, if he confirm us not by his truth: for what validity is there in his testimony, who doubts of the truth which he is to profess? We must therefore be both taught by God's word, if we will have such a faith and hope as accomplisheth salvation.  
He attributes here unto God the title of strength, as in many other places; because it is not enough to know the eternal essence of God, unless we therewithal ascribe unto him power & strength. Otherwise, we should leave him only a bare and naked title, as the unbelievers do; who indeed confess there is a God with their mouths, and afterwards attribute his power to this and that creature.   
Vers. 9 All they that make an Image are vanity, and their 
* Or, desirable.  delectable things shall not profit them: and they are their own witnesses that they see not nor know: therefore they shall be confounded. 
THe Lord now on the contrary shows how miserable the Idolaters are which err and vanish away in their inventions, being not fast grounded upon his eternal truth, to wit, they are senseless and void of sound judgement. And as he hath heretofore justly condemned the ingratitude of the people, if by the testimonies of God's prescience and providence they were not encouraged to hope well: so now on the contrary, he arms and fortifies them against the superstitions of the Gentiles. 
The faithful armed against the superstitions of the Gentiles.  But in regard the unbelievers were many in number, and flowed in forces and riches, he denounceth that all is vanity; and to be short, that all their goodly shows would prove deceitful helps in the end. By their desirable 
Desirable.  things, he not only comprehends their Idols, but also all their service, vestments, pomp, and ceremonies, which fools are wont to honour them withal. And he sets out these things by a very fit word: for seeing the chief end of man's life 
The chief end of man's life.  consists in advancing the true knowledge and worship of God (wherein stands the main difference between us and brute beasts) so must it be preferred before all things be they never so excellent: to this (I say) we ought to refer all the thoughts and desires of our hearts. It is not without cause then that the Scripture useth this word, when it speaks of God's worship and service: but it is used here touching a corrupt and furious zeal wherewithal Idolaters are carried away after their Idols, and their services: for this cause he saith that all their desirable things about which they spend so much time, are both vain and unprofitable. Oftentimes also this desire is compared to the filthy lust wherewith men are so bewitched, or wholly blinded, that they can not see their villainy, nor yet obey common reason, whereof we have largely spoken in the first Chapter.  
In that he adds, themselves are witnesses: some expound it that the Idols bear witness against themselves, and plainly teach what vanity there is in them, so as they which perceive it not are wonderfully blinded. But I like not of this exposition: I had rather follow those therefore which refer this to the Idolaters, who can give sufficient testimony themselves of their vanity, and know that indeed their Idols neither hear nor see.  
There is an opposition in this place between God's witnesses verse 8. and the Idols witnesses in this verse, for the first yield a glorious witness to the truth of God by the sight of his works, and the understanding of his prophecies and promises: the others are constrained to stand mute and dumb, unless they will lie falsely, and bear witness to vain things, having no truth at all in them. I deny not but Idolaters brag of their services, 
Idolaters need no better confutation of their Idollworship then their own blind consciences.  and extol them above the skies: but this blind conscience of theirs doth more than sufficiently witness how great vanity and wavering of mind there is in that which they do: for they always tremble and are in continual unquietness, though they carry it out with great stirs by their rebellions. Themselves then are witnesses against their Idols: 
Simile.  as if one having an ignorant teacher, should plead against his insufficiency. So the Idolaters shall testify that their gods neither know, nor are able to do aught; because they are driven to confess that the matter whereof they consist is nothing but wood and stone, or such like stuff wrought with hands: and that things thus framed and fashioned can neither see nor feel aught at all. The faithful therefore only are the lawful and true witnesses, in affirming that their God both seethe, governs, and effects all things done in heaven and in earth. The rest must needs be confounded, albeit they stoutly maintain their errors ●ow with fire and faggot, for their own consciences bear them witness that their minds are enthralled with a vain opinion, and corrupt imaginations.   
Vers. 10. Who hath made a God, or melted an Image, that is profitable for nothing? 
HE now derides men's madness who presume to be the forgers of gods: 
Idolaters scorned.  for is it not an horrible and execrable thing that a mortal creature should dare to make himself a Creator? truly there is no reasonable man that would not greatly detest such a fury, and yet the most part are carried away with such a senseless rage even to make gods; and no admonition whatsoever can reclaim them. But they will answer me, that they have no such thought, and that we do them great wrong to accuse them of such folly. And the Papists at this day tell us that we bely them, 
Papists forgers of gods.  and offer them injury in using this and the like testimonies of the Prophets against them: but they endeavour in vain to justify themselves by such cavils. For Isaiah very truly affirms that they are so bewitched, that they think they can make a god: in regard they attribute a divinity to blocks and stocks; 
Papists attribute a divinity to the Images which the carver hath made.  as soon as they be once framed and polished, than they forthwith run a gadding after them, they vow unto them, they pray and bow their knees before them: in a word, they attribute that to them which belongs only unto God.  
Which is profitable for nothing.] This is to be well observed, for by these words it is evident that all figures, by which men would represent God, are condemned for vain and unprofitable. 
Images made to represent God, good for nothing.  Whence it follows, that God is not only blasphemed, and oft times his glory given to dead stocks, but that those which make and receive them, do also lose their labour to their own confusion of face. The Papists allege that these be lay men's books. 
Images lay men's books.  But this is a weak and childish shift: for the Prophet testifies, that they are profitable for nothing. I wish them therefore either to confess that their Images are vain and unprofitable, or if they dare be so bold, to blot this testimony of our Prophet out of his book. In a place before, 
Note.  he hath expressed somewhat more: for Chap. 41.23. he saith they teach nothing but lies. But we have spoken sufficiently of this matter in the 40. and 41. Chapters.   
Vers. 11. Behold, all that are of the fellowship thereof shall be confounded; for the workmen themselves are men: let them all be gathered together, and stand up, yet they shall fear, and be confounded together. 

A reproof both of Idol makers, and Idol worshippers.  he not only rebukes the workmen and forgers of Idols, but all Idolaters, who are so blind and senseless, as to enclose the power of God within a trunk of wood, as soon as it hath but received a new form. His meaning is then, that the arts men should not only be punished for their presumption, but those also which shall be companions with them in their superstitions. These shall not escape: for it is good reason that both being guilty of the same crime, 
See Psal. 97.7  they should both receive like judgement. Now they cannot by any means excuse themselves, in regard they see that their Idols are vain and dumb, forged and framed with man's hand: how can they be gods then?  
Let them all be gathered.] As if he should say; Let Idolaters and their Idols combine themselves together; yet shall they fear and be confounded, when they shall stand up before God's tribunal seat.  
But it is not without cause that the Prophet threatens them with fear and confusion: for Idolaters are wont proudly to advance themselves, and to despise others. They glory much in their multitude, 
A multitude.  as the Papists do now adays; who in reproach and disdain, esteem us but a small handful. They insolently insult over us, and band themselves with wonderful pride both against God and his word. Isaiah therefore appeals here to the consciences of such men: for howsoever obstinacy and extreme rebellion of heart hath possessed them, 
Idolaters forced to quake, will they nile hay, because they have no firm resting place.  yet are they constrained to tremble and quake when they are alone, crying out, What shall we do? especially when they look towards the end of all their actions: for they have no stability whereupon they may boldly rest. When their rage pricks them forward, than they are audacious enough; but when they come again to themselves, and at leisure bethink them what they have done, they melt away for very fear. Their fury, pride, and multitude then, ought not to terrify nor astonish us. 
Papists bold for a brunt.  Why so? Because all this will in a moment be brought to nought. Let us not be much moved therefore at the combinations, bravadoes, and devilish plottings of the Papists, seeing we know that all these things shall turn to their overthrow; for the more they overflow in insolency, and advance themselves against God, the more heavy and shameful shall their extreme fall be.   

Vers. 12. The smith taketh an instrument, and worketh in the coals, and fashioneth it with his hammers, and worketh it with the strength of his arms: yea, he is an hungered, and his strength faileth: he drinketh no water, and is faint.  
13. The Carpenter stretcheth out a line, he fashioneth it with a red thread: he planteth it, and he pourtraieth it with the compass, and maketh it after the figure of a man, and according to the beauty of a man, that it may remain in an house.  
IT is not in vain that the Prophet makes this large description; 
The fury of Idolaters amplified.  for his meaning is to rouse up the drowsy consciences of the superstitious, out of their senseless blockishness; if by any means he might either terrify, or at least hinder the jews from being made drunk with this poisoned cup: for they were compassed about on all sides with an infinite number of idolaters. He deciphers out every thing point by point, that he might give them clearly to discern of their spiritual frenzy and madness. I grant he might have condemned this their wickedness even in few words; but this large description makes it very apparent, when he thus reckons up the Smith, the Carpenter, the tools, labour, and diligence of these workmen; to bring us (as you would say) even to the acting of the thing itself. For men who naturally have these errors engraven in their understandings, are more moved this way, then by a plain sermon. Neither can they be wakened from their sluggishness, but by continual loud cries. All things therefore must of necessity be minced out unto them by small morsels; yea they had need have it chewed for them, and put into their mouths like young children, that so at the last they may comprehend that doctrine, which otherwise seems new and strange unto them.  
Yea, is hungry.] He expresseth the zeal wherewith Idolaters are carried away in forging their gods: for they are so fiery and vehement, that they can keep no measure at all. Their lusts prick them forward as mad men, to run upon their own destruction: they will not afford themselves time to eat nor drink. This fury therefore may well be compared to the raging lusts of whoremongers, as we have said before. In a word, they spare not their strength, but employ all the faculties & powers both of soul & body in this business; which is better understood by The strength of the arm. As if he had said, They deprive themselves of diet and rest, they apply to the utmost the strength of their arms: yea, they will scarcely allow themselves the common comforts of nature. In a word, they spare neither pains nor cost to finish their gods, which they so much desire: vers. 9  
Now, whereas he saith, that though these saint, yet they give not over, but endure hunger and thirst, rather than to hinder their work, it is to be understood of the workmen: yet it may also as well extend itself to all the endeavours of an inconsiderate zeal. For we see how the superstitious will torment their bodies in their fervent devotions (as they call them.) But the more they melt and pine away themselves to fall into perdition, the more vile and abominable is our sloth, when we defraud God of that service which to him appertains. But in the end he shows with what folly this diligence is filled, seeing the whole fruit of their labour is to behold their Idols, idly to rest without fear in whatsoever place they were fastened: as if some lazy body should wallow in the ashes, or lie all day soaking in his bed.   
Vers. 14. He will hue him down cedars, and take the pine tree and the oak, and taketh courage among the trees of the forest: he planteth a fir tree, and the rain doth nourish it. 

In this verse the Prophet describes not only their violent fury, but their wilful obstinacy.  THe Prophet sets forth not only the zeal and witless rage of Idolaters, but also their obstinacy and rebellion. For in that he saith, they cut down cedars, and did plant a fir-tree; it is to show that they persevered long in their folly, and were not overtaken with any sudden passion, which drove them to forge these gods. They are not content only to choose trees of sufficient growth, but they also plant them young, water, and husband them, and wait a long while, till they be come to a sufficient stature to make an Idol of. When we read these things, and see such an horrible rage, let us know that God takes us by the neck (as it were) to pull us thence, and to continue us in true piety. We must take these foxes (I mean these lusts) betimes, and kill them whilst they be cubs, lest if we nourish them over long in our breasts, they grow wild and impregnable. We are evermore to watch over our own hearts, that a wicked lust no sooner creeps in to carry us away to the love of Idols, but we forthwith root it out, for fear of falling into these deep gulfs; because even the best of us all bears about with us some seeds of this brutishness, which by no means can be weeded out: nay, they will bud & sprout up in us without ceasing, unless we be purged of them by the power of the holy Ghost.  
Moreover, seeing Idolaters are thus violently carried ●owne the stream in serving their Idols, ●●ue not we cause to blush for shame, that a●● so cold in the service of our God? 
In that Idolaters are so vehement in their Idol service, it ought to make us blush, that are so cold in God's service.  Let us (● say) blush and be ashamed of our sloth and l●kewarmnesse; nay, key coldness, whilst ●●ose that worship Idols, are fire hot as it were with zeal: and let us also bethink us of the count we are to make. With what vehemency are the Turks 
Turks.  carried away, wh●n the matter concerns the maintenance of their Mahomet 
Mahomet.  and his blasphemies? Are they not ready to shed their own blood, and to give their lives for the defence thereof? The Papists 
Papists.  are not behind them herein: for they are no less inflamed with fury to uphold their superstitions. And we in the mean while can content ourselves to sit still; much ado there is to quicken up our zeal: nay, do we not often even quench those good sparkles which God hath kindled in us by his holy Spirit? Harken what jeremiah saith; Hath any Nation changed their gods? But my people hath forsaken me the fountain of living waters, to dig unto themselves broken pits that can hold no water: jer. 2.11. This comparison therefore aught to be well observed, 
Note.  lest we be found less constant in maintaining the truth, than Idolaters are obstinate in defending lies.   

Vers. 15. A man burneth thereof; for he will take thereof, and warm himself: also he kindleth it, and baketh bread, yet he maketh a god, and worshippeth it; he maketh it an Idol, and boweth unto it.  
16. He burneth the half thereof in the fire, and upon the half thereof he eateth flesh: he roasteth the roast, and is satisfied: also he warmeth himself and saith, Aha, I am warm, I have been at the fire.  
17. And of the residue thereof he maketh a god: he boweth unto it, and worshippeth, prayeth unto it, and saith; Deliver me, for thou art my god.  
He worthily taxeth their sottishness, 
Experience, which is the Mistress of fools, cannot make these fools wise in heart.  that manifest experience itself cannot lead them to conclude it for a thing unpossible, that a trunk of wood should become a god. He also taxeth their unthankfulness, in defrauding God of his honour, seeing his power may easily be discerned even in the growth of themselves. For when a man puts wood to divers uses, the bounty of God forthwith presents itself before his eyes, be it in warming himself by it, or in baking bread in the oven, in roasting, or heating his meat with it. In a word, as oft as we warm us, and enjoy these benefits by our fires, shall we not be convinced of inexcusable ingratitude, if we therein consider not of God's goodness, who hath so provided, as to destitute us of nothing, that is needful for us?  
Hereunto appertains these words, Aha, I am warm: for this speech expresseth the joy of such as being freed from incommodities and wants, begin to bless their own good estate. But can there be a more unworthy or unreasonable thing committed, then for men in such comfortable manner to have the use of God's blessings, that their hearts are therewith filled with gladness, and yet never to be thankful to the author from whom they proceed; nay, to abuse his great riches to violate his honour? No doubt in the meat that is in their kitchens, and in other commodities, they see that the wood is their servant and made for their use, why then should they bow before a trunk of wood, that shall resemble the shape of a man? Is not God rob of his right by such a course? And when they pray to their Images, rob they not the Lord of that sacrifice which he principally requires? The very profane writers have sometimes derided the folly of these Idolaters, which durst after their own invention frame a god of a corruptible substance, whereof they made no reckoning before. Thence came this flout of the Poet Horace, 
Horace.  who brings in an Idol speaking thus: I was the flock of a figtree, serving to no purpose, whilst the Carpenter not knowing whether it were best to make me a seat to sit upon, chose rather to make me such a god as you now here see me. But such folk notwithstanding could not see the fountain from whence this impiety sprang, because they gave not themselves to consider of that goodness and power of the only true God which shines in all his creatures.  
Now when the Prophets dealt thus bitterly against Idolaters in laying forth their fury and sottishness, no doubt but they complained as if he had offered them great injury: neither wanted they their tricks, but to the utmost coloured over their errors with goodly pretences: to wit, they confessed that the gods were in heaven, as may be seen even in their own writings: neither would they in express terms affirm the stone or wood was a God indeed. And this shift also the Papists 
A shift of the Papists.  have found out at this day against us, because they would not be condemned of so gross a blindness. But we have told you, that the Prophet stands not so much here to debate about the simple essence of God, who also were no better than an Idol, if nothing but that were given unto him: but the question here is touching his proprieties, to wit, his prescience, power, providence, justice, salvation, and such like, which our Prophet would have ascribed unto him fully and wholly. And when Idolaters erect Images and run unto them for aid and succour, supposing that God hears them; also, when they speak to their puppets which they set before them, tie they not their salvation to the things themselves? But this brutishness proceeds from the ignorance of the nature of God, in that they imagine him to be carnal like themselves, who is a pure and spiritual substance: and thus they manifest the base opinion they have conceived of God, whose glory they reject and profane, in likening him to corruptible and earthly things: for what is more dissonant from his Majesty then Images? 
Nothing jars more with God's Majesty than Images.  and yet those that worship them, endeavour to enclose God in heaven, and to make him stoop to their lusts. The Prophet is justly displeased then with such corruptions, and therefore gauls the furious desires of these superstitious ones, seeing a man can not think of nor utter a thing more detestable.   
Vers. 18. They have not known, nor understand: for 
* Or, he.  God hath shut their eyes that they can not see, and their hearts that they can not understand. 
HIs conclusion is, 
The conclusion.  that it were impossible for men endued with common reason to be thus reasonless, if God had not shut up both their eyes and hearts. For had they but a dram of wit in their heads, they must of necessity be drawn to consider how absurd a thing it is to worship a fragment of that wood which themselves had burned, and with their own eyes saw it consumed to ashes before them. But in as much as they neither know nor understand any thing, nor will be brought to believe their own senses, 
They are become brutish that will not believe their own senses.  a man may well conclude, that they are become beasts: for this ignorance wherewith Isaiah reproacheth them, is as much as if he had said; They are beasts in the form of men. And howsoever ever many among them were otherwise sharp witted enough, yet in this behalf they were more then sufficiently convinced of their brutish senselessness.  
The reason added in the latter member of the verse, is not to lessen their fault, but to show how odious and hateful their sin is: for men would never become so senseless, unless God in his just judgement had given them up into a reprobate sense. Some supply God here: others, the false Prophets: affirming that the people were blinded, because they were seduced by their impostures; otherwise they had never been plunged into such gross errors: for false doctrines blind the eyes. 
False doctrines blinds the eyes.  There are others who take it in another sense, and they refer it to Satan. But because the first exposition is most used in the Scriptures, I rather allow of that; to wit, that God blinded them justly. Unless any had rather refer it to the Idolaters themselves, who wittingly are wont to put out the eyes of their own reason: and in this sense there must be a change of the number; to wit, they: a thing much frequented among the Hebrews: But I have set down that which seemed fittest. You may also add, that it is very usual in the Hebrew tongue, to conceal the name of God, when it mentions him.  
Now it appears by many places of Scripture, in what sense God is said to blind the eyes, and to harden 
How God is said to blind and harden.  the hearts; to wit, when he takes away the light of his holy Spirit, and gives men up to their own lusts: so as they can no more be reclaimed by any persuasion. He also arms Satan with the efficacy of error, by causing him to lay such snares in the way of those that receive not the truth in love, as they can never wind themselves out, but must still be subject to his illusions and bewitchings. What remains then but gross darkness and blockish ignorance, through which this tyrant, the father of lies and of darkness, gets free egress and regress. For there is not left us so much as one sparkle of light to scatter these mists of error: but we shall be driven on with the Spirit of giddiness, wherewith the Lord smites the reprobates, so as we shall be strangely haled to and fro at Satan's pleasure.  
And yet we must not lay the blame of this blinding upon God, 
The blame of blinding not to be laid upon God.  for he always finds just cause so to do, though many times it be hid and concealed from us. Neither is it fit we should curiously pry into this secret, nor to enter into his hidden counsel, unless we mean withal to bear away the punishment of our own presumption. I grant the causes for the most part are most apparent, as men's unthankfulness and rebellion against God: as Saint Paul describes it at large in the Epistle to the Romans, Chap. 1.28. for their blinding is the just fruit of their deserts. Howsoever men excuse themselves then through ignorance, yet this will be no sufficient plea: for they had never been wrapped in such errors, if the Lord had not done it for their wickedness sake.  
Now from the just judgements of the one, we may draw sound and infallible arguments from the iniquities of the other: for God is just, and therefore never punisheth any man unjustly; he blinds no man till himself hath deserved it, and hath wittingly shut his own eyes: let the fault therefore rest wholly in men, 
The fault must rest on man.  who of set purpose seek their own blinding and hardening. The Prophet's meaning then doubtless is, that men who ought to suffer themselves to be governed by divine instincts, being naturally endued with some light of reason, were worthily rejected of the father of lights, to be the bondslaves of Satan.   
Vers. 19 
* Or, he returns not to his heart.  And none considereth in his heart, neither is there knowledge nor understanding, to say, I have burnt half of it even in the fire, and have baked bread also upon the coals thereof: I have roasted flesh and eaten it; and shall I make the residue thereof an abomination? shall I bow to the stock of a tree? 
THis is a confirmation 
A confirmation.  of the former sentence, whereby the Prophet labours to prevent all excuses, because unbelievers delight to maintain and uphold their own ignorance. And whereas it commonly falls out that men have ripe wits in devising and foreseeing things for their own advantage in the world, but are as blind as Moles or Backs, in things belonging to God's worship and service; the chief cause is, that they are too eager in pursuing worldly profits and pleasures, stare too slack in seeking first the kingdom of God. In this sentence therefore the Prophet reproves this contempt of piety and religion, in that having fetched such long circuits, yet these unbelievers consider not in themselves whether they are in the right way or no, or whether they labour not in vain in spending so much cost and labour in the pursuit of their errors and superstitions.  
He also proves that their sottishness is inexcusable, in that they give themselves to such new found services. For if they did but weigh all circumstances a little in an equal balance, they might easily perceive their own gross folly: but seeing they be blind, it is a sign they mean to deceive themselves, and to please themselves in their blindness. And therefore there is no pretext of excuse at all left them, which can stand them in any stead: ignorance they can pretend none, because they will not apply their wits to search out the truth. Returning into the heart, is taken here for consulting apart by a man's self: for there is scarce a child so rude, that may not be a sufficient judge to condemn so palpable a madness. The superstitious therefore favour themselves too much; for they sin not altogether of ignorance: neither is this vice so much to be attributed to man's natural corruption, as to his obstinate and heady opinion.   
Vers. 20. He feedeth of ashes: a seduced heart hath deceived him, that he cannot deliver his soul, and say; Is there not a lie in my right hand? 
THis verse again confirms the former sentence. To feed of ashes, 
Another confirmation.  signifies as much as to be  with ashes: as, to feed upon wind, Hos. 12.1. signifies to be filled with wind; for the same may be said of the one, that is said of the other. As on the contrary, Thou shalt feed the truth; Psal. 37.3. for thou shalt be satiate with truth: that is to say, filled. Others again expound, Thou shalt administer spiritual food: others, Thou shalt feed faithfully. But I had rather follow the first interpretation. Hear his meaning is to say, that men are swollen indeed, but in the mean while they are windy and empty: for they are only stuffed with vanity, which hath no steadfastness in it. And therefore they rather burst with pride, then by being any way satisfied with good nourishment.  
Afterwards he comprehends both the former points again; to wit, that they see nothing, because they are entangled with deceitful baits; and yet that they wittingly and willingly cast themselves into these snares of vanity. The Prophet insists long upon this matter, to show that nothing pusheth forward these Idolaters, and the superstitious sort to commit these outrages, but their own free will. What reason have they then to lay the blame upon others, seeing the cause of these evils proceeds altogether from themselves? which evils they will needs retain and carefully nourish within them. They advance themselves in wonderful pride against God, they are  with a false opinion of their own superstitions: in a word, all unbelievers are ready to burst with pride. Let us in the mean while feed upon the solid meat of sincerity and truth, and let us beware we suffer not ourselves to be misled by any such delusions.  
Notwithstanding he taxeth them (justly) you see, for pleasing themselves in so foul a vice: for who is it that will pardon such a carelessness, as is joined with the loss of men's souls? 
Men busy themselves tooth and nail for the matters of this natural life.  We see how busily men bestir them, when the natural life is in jeopardy: stands it not us much more in hand then, to awaken men out of the slumber of their souls, which are in danger of eternal damnation; especially if we may do it by putting forth our hand in pulling them out?  
Moreover, it is said that he delivers his soul, which by repentance escapes out of Satan's nets. And in that sense we are said to save one another, when we bring men that have erred into the right way by our holy admonitions. Whence comes it then that Idolaters run headlong into perdition? 
The cause that plungeth Idolaters i●●o perdition.  Because they take the bridle in their teeth, and wilfully rush into the same, even as the horse rusheth into the battle.  
Lastly, in the end of the verse he shortly shows, the mean whereby men may recover themselves out of this danger; to wit, in considering their own works, without flattering of themselves: 
Note.  for he that pleaseth himself in his error, and inquires not whether he doth well or no, such a one shall never be able to deliver his own soul. As for example, our Papists will not examine upon what reason their divine service is grounded, but content themselves to cover such a beastliness under the cloak of simplicity; as if God meant to have a Church of rude asses, or as if he had not commanded us to distinguish between that service he accepts, and that which he rejects: or as if he had not commanded us diligently to search what his good and acceptable will is, lest we should indifferently allow darkness for light, and sour for sweet. For these things must be examined by the touchstone of his written word: 
To the law and to the testimony. Chap. 8.  which if we shall do, it shall be easy for us to escape out of the dangers; if not, then let us lay the cause of our ruin upon ourselves. Why so? Because our meaning is to perish wilfully, in regard we will not suffer ourselves to be brought into the right way, or will not bear the words of exhortation.   
Vers. 21. Remember these (O jakob and Israel) for thou art my servant: I have form thee: thou art my servant; O Israel forget me not. 

Application.  NOw he applies that to the people's use, which he hath so long insisted upon before, touching the lies and superstitions of the Gentiles; wherein the ignorant deceived themselves, especially in the matters belonging to God's worship and service. Now he writ not this so much for them of his own time, as for their sakes principally which were to succeed, and should afterward remain captives in Babylon. In which regard, they by their long abode among the Idols, were in danger to be corrupted, & declined from the true service of God, if they had not been restrained by such bridles. The Prophet therefore admonisheth them, that howsoever they should be detained seventy years in captivity, yet they should call these exhortations unto mind, thereby to sustain their hearts in their greatest temptations.  
Thou art my servant.] He adds this as the reason why they should remember these promises; even to keep themselves from this common contagion. For it had been a thing insupportable for the elect people, whom God had enclosed within the limits of his law, thereby to separate them from others, if they confusedly and indifferently should have mingled themselves among the pollutions of the Gentiles. As if he should say; Wonder not you that the Chaldeans are so rise in their errors, neither follow their example: because I have form thee to serve me: that is to say, I have reform and regenerated thee, that thou mightest be heir of eternal life. Of this creation we have amply spoken heretofore; to wit, that it appertains to the renewing of the inward man. Now the Scripture is often wont to use this argument, to wit, You are called to holiness, and not to uncleanness: 1. Thes. 4.7. Also Phil. 2.15. Walk as children of the light, in the midst of a perverse and froward nation. With many the like places.  
Hence we gather that we are worthy of many stripes, if by our carelessness and negligence, we suffer that light of God's grace wherewith he hath enlightened us, to go out; because our fault will be much greater than theirs who have not tasted of the like favour. I grant the profane are worthily punished; neither shall the excuse of ignorance be able to serve their turns: but those that have received grace, and have abused it, shall be worthy to be the more severely chastised.  
Forget me not.] His meaning is, that it is unpossible for those which were once entered into the good way, to turn aside; unless it be by forgetting of God. For as long as the remembrance of his Majesty remains imprinted in the tables of our hearts, neither errors nor impostures shall ever be able to take place. 
Errors will never take place in us, if the remembrance of God's name be thoroughly imprinted in us.  Is any revolted from God then to turn to superstition and impiety? Let him impute it to his own malice.  
What is the cause of apostasy then? The forgetfulness of God: for that by little and little draws us out of the right way, till at the length we be wholly revolted. But by the remedy here prescribed, he assures them that they shall be out of danger to revolt, namely, if they exercise themselves in continual meditation: for if our minds grow once careless herein, they gather rust (as it were) which infects and corrupts all knowledge of God, till it be clean eaten out.   
Vers. 22. I have put away thy transgressions like a cloud, and thy sins as a mist: turn unto me, for I have redeemed thee. 

A consalatorie promise.  THe Lord promiseth deliverance to his people: for the truth is, that our minds cannot be raised up to remember him as we ought, unless we first feel him gracious and favourable unto us. That he might preserve his people which he had form for himself from revolting then, he adds now a promise of consolation; to persuade with them, that this their banishment should not endure for ever: for God (as he is a most patiented and loving Father) so mitigates their corrections, 
When God forgives the sin, he also remits the punishment.  that he always forgives the faults of his children.  
As touching the putting away of their iniquities, it properly belonged to the captives, which for their iniquities sake suffered that punishment. Hence it followed therefore that God being appeased, their deliverance was at hand: for it is an argument taken from the cause to the effect. 
An argument taken from the cause to the effect.  If the fault be remitted, so is the punishment. For the jews were no sooner reconciled with God, but the punishment which they suffered for their transgressions ceased.  
Now in these words there is hid a close exhortation to repentance, not only to move them to sigh under the burden of their afflictions, but to acknowledge them as just recompenses of their iniquities, whereby they had provoked God unto wrath. As oft then as he handles us roughly, 
We should not desire so much the removal of our punishments, as the blotting out of our sins. The fond distinction of the Sophisters met withal again, touching the remitting of the fault, and retaining of the punishment. Simile.  we must not crave so much to be disburdened of this our sorrow and misery, as rather to begin at the forgiveness of our sins, that God would not impute them unto us. And here we have cause given us again to meet with that fond distinction of the Papists, who confess that the fault indeed is forgiven, but not the punishment.  
By the similitude of the cloud, he means that the Lord would no longer continue to pursue them in his wrath, nor to correct them in his displeasure; because their sins being put out of his sight, the punishment was therewithal also abolished. For you see that in a fair day, the clouds which before darkened the light of the Sun from us, are vanished and gone. Let us therefore reject these devilish inventions of men, whereby they labour to overthrow this comfortable doctrine of the free remission of sins, seeing it flatly crosseth the doctrine of the holy Prophets.  
This clause which is added, return to me, may be taken two ways: either that the Lord thereby exhorts them to repentance: or that therein he gives them hope of deliverance: but both expositions may suit well. We have told you that it is usual in the Scriptures to exhort to repentance, as oft as it mentions our deliverance: for the Lord purposeth by this means to draw us to himself, that he might thereby fit us for the receiving of his benefits. But because the people were in a manner past hope of their deliverance, in respect of their own infidelity, we may take these words as a confirmation, that from thence the people might undoubtedly conclude in themselves, that they should return. As if the Lord should have said; I know you think me to be far from you in this your distress, yet be of good cheer, for I am mindful of you still. Now this latter exposition pleaseth me best, because as I think it suits best with the text. For the Prophet above all things studies how to confirm these poor captives in the promises: yea, and if it were possible, to engrave them in their hearts. Well, he commands the jews to turn unto the Lord, howsoever their long exile hindered them from hoping that he would be their redeemer. As if he should have said; Though I seem to be far from you, and to neglect you, yet be not discouraged, for I am resolved to redeem you.   
Vers. 23. Rejoice ye heavens, for the Lord hath done it: shout ye lower parts of the earth: braced forth into praises, ye mountains; O forest and every tree therein, for the Lord hath redeemed jakob, and will be glorified in Israel. 
he now exhorts the jews to giving of thanks, 
An exhortation to thanksgiving.  not only as a testimony of their duty, but also to assure them the more fully of their deliverance. And thus he brings the people as it were to the thing done, no less then if they had seen their deliverance before their eyes. For such manner of speeches do affect us much more than if the promises were delivered in naked and bare terms. Seeing then the people might stand in some doubt of their return, because they languished long in their miseries, and were almost consumed in them: the Prophet awakens them, and not only frames them a song fit for the paying of their vows, but also shows that this work of God shall be so glorious, that the very heavens and the earth, with all the insensible creatures shall admire the greatness and novelty of it.  
Ye mountains sound forth praises.] We may well interpret, ye high heavens, and thou earth below, sing praises: but because he makes mention of the mountains, he calls those the lower parts of the earth which are even, as the plains and valleys, to the end that all Countries on which side soever, might be incited to celebrate and magnify the name of the Lord.  
He adds afterwards, that this work which all the creatures are called to behold and admire, is the redemption of his Church: (for that is comprehended under jakob and Israel) and signifies that God's glory shall wonderfully shine therein. Besides, we are to consider that which I have said elsewhere; to wit, that their return is not simply set out here, but the end thereof also is comprehended under it: for they were redeemed out of their captivity, upon condition that God in the end might gather under one head (to wit, Christ) a Church composed of all nations under heaven.   
Vers. 24. Thus saith the Lord thy redeemer, and he that form thee from the womb; I am the Lord that made all things, that spread out the heavens alone, and stretched out the earth by myself. 

A description of God's power.  NOw the Prophet will forthwith according to his custom, fall into a description of God's power; because the promises would little move us, unless the doctrine of God's power were also added, to remove all doubts and scruples out of our hearts. For it often falls out that by our obstinacy and distrust, we diminish both the goodness and power of God, in attributing less unto the same then we ought: for which respect the Prophet heartens on the faithful by the excellent titles afterwards mentioned, to the end they might hope above hope. And yet he gins with the commendation of the goodness and fatherly affection which God bears his Church to the very end: for the setting forth of God's force and power would move us but little, if himself should not therewithal draw near to confirm us in the assurance of his goodness. We must not begin at his Majesty then, nor mount so high, for fear of being overwhelmed: but this love of his, by which he graciously draws us unto him, must be embraced of us also.  
The title of redeemer in this place, is referred to the time past, in regard that the jews, who were once redeemed out of Egypt (as out of a bottomless gulf, and that by a miracle almost incredible) ought from the remembrance thereof to be confirmed, in hope of the everlasting continuance of it from age to age. He calls himself their former, in the same sense which we have often expounded it before; 
Regeneration.  to wit, because in regenerating those by his Spirit whom he adopts, he makes them new creatures. And thus by the way he puts them in mind of the benefits they had already received; that from thence they might conclude, that God would be sure in his promises concerning their deliverance for the time to come.  
From the womb.] He adds this also, to teach them to acknowledge that all the benefits they had received from God, were undeserved: for he had prevented them by his mercy, even before they were able to open their mouths to ask any benefits of him. And by this consideration David cheereth up his spirits in his extreme distresses: It is thou O Lord, saith he, that hast drawn me out of my mother's womb: thou gavest me hope whilst I sucked my mother's breasts. I was cast upon thee even from the womb: thou art my God from my mother's belly: Psal. 22.9, 10. But our Prophet speaks not here of that general favour which is common to all men as soon as they are come into the world; but he magnifies that covenant whereby God had adopted the posterity of Abraham, even to a thousand generations: for doubtless he which hath begun so good a work, would finish the same unto the end.  
In the next place follows the titles concerning his power; to wit, that it is he which of his own good pleasure did spread out both the heavens and the earth. By the word spreading out, his meaning is, that the absolute government of the whole world is in his hands, and that all creatures are subject unto him: for God's word and power ought so to be joined together, that they must never be separated.   
Vers. 25. Idestroy the tokens of the soothsayers, and make them that conjecture fools, and turn the wise men backward, and make their knowledge foolishness. 
THe Prophet expressly adds this, because Babylon not only surpassed all other nations in riches, men, and munitions: but also in a wonderful measure of wisdom, and that in such wise, as they seemed to pierce even the very skies. For what inconvenience could befall them which foresaw things to come a far off, and could prevent imminent dangers, as they imagined? Astrologers, which then were in great request among them, foretold of great matters, and thence came that bastard Astrology which we forsooth call judicial, 
Bastard Astrology, which is called judicial.  wherewith many good and toward wits at this day are corrupted. They usurp the name also of Mathematicians, 
Mathematicians.  that they may get them the more credit among the common people. But the Egyptians gloried as the only authors of this science, because they held themselves to be of greatest antiquity, and were the instructors of others. But this contention we leave to them. Sure it is, that the Chaldeans were practitioners of it from the beginning, and so highly esteemed of it, that both Greeks' and Latins have given the name of Chaldeans to the Astrologians. For as much then as they trusted very much in this science, the Lord avoucheth that he will scatter all things belonging thereunto.  
Now by the word tokens, or signs, he understands the situation, concurrence, and divers aspects of the stars, from whence the Astrologers draw their conjectures. In the next place he saith he will make them fools. Some take the word Baddim, for lies: as if he should say, The divinations of Astrologers are but impostures, and mere illusions: but I had rather take it for soothsayers, it being often elsewhere taken in this signification.  
But it may be demanded whether he utterly condemns the Astrology of the Chaldeans, Quest. or only the abuse and corruption of it.  
I answer, Ans. he here only condemns the siges whereby the Chaldeans conjectured, as if they could judge of things to come: 
Whether Astrology be utterly condemned or no.  for the Lord pronounceth that all such things are merely vain. It is not without cause then that he forbids his people to ask counsel of Astrologers, Soothsayers, Prognosticators, & such like Magicians, and that no man should have to deal with men of such professions under pain of death, Deut. 18.10.11. But if any could have gathered certain conjectures from the situation and aspect of the stars, no doubt the Lord would never have condemned such sciences. Seeing then without exception he forbids them, it clearly shows they contain nothing but mere illusions, and therefore that all his people should esteem them as abominations. Object. But those that plead for this vanity, allege, that the Lord hath given the planets and stars for signs, Ans. Gen. 1.14. Be it that I grant them this principle, yet we must consider whereof they be signs. For we condemn not that Astrology which contemplates the course of the stars, 
The course of the stars.  wherein Gods wonderful Majesty is to be seen: but we reject as vain such curious heads as will thence conclude how long kingdoms and commonwealths shall stand; 
What is to be condemned in Astrology.  what accident shall befall this City, or nation: that man, or such a woman, for herein they pass their bounds, and abuse these signs, which were never ordained to foretell things to come. 
Planets never ordained to tell things to come.  I confess indeed that sometimes we are admonished by these celestial signs to behold God's wrath, which we have justly inflamed, and also the plagues which hang over our heads, but not to make us so foolhardy as thence to conclude of every particular accident, much less to search out things hidden and unrevealed, which it is not lawful for us once to inquire after. But above all things we are to find out the cause and spring of this mystery of iniquity which is in it: 
Wherein the mystery of this iniquive consists.  for a man no sooner receives this error, to wit, that man's life is governed by the stars, but God's providence is by and by overthrown, and he turned out of his judgement seat: or thus, that they may take from him the authority of punishing the wicked any more, or, in his mercy to give life to those that were lost. For such as think that the stars govern and rule men's lives by their irrevocable movings, do forthwith harden their own hearts with this imagination of fatal destiny, 
Fatal destiny.  and so they leave nothing at all unto God: thus than his judgements are concealed, piety nipped in the head, and prayer utterly abolished.  
He calls them wise, and attributes knowledge unto them by way of granting them so much, for such kind of men are wont to glory much in the titles of wise men, 
Wise men.  and in making show what knowledge they have in the stars, as if God had called them to be of his privy Counsel. Thus then in a word he concludes, that none of these vain masks of wisdom, nor knowledge, shall be able to hinder the Lord from overturning of their estate, because he will bring all their juggling tricks to nothing.   
Vers. 26. He 
* Or, raiseth up.  confirmeth the word of his servant, and performeth the counsel of his messengers, saying to jerusalem, thou shalt be inhabited: and to the cities of judah, ye shall be built up, and I will repair the decayed places thereof. 
NOw the Prophet applies that which he said before to his purpose: for albeit he hath spoken generally, yet he respected a certain end, that so he might fit his speech to the purpose in hand, lest the jews should be troubled with this feigned wisdom of the Chaldeans, and so be brought to doubt whether God would at any time deliver them or no. He opposeth their vain predictions then to God's promises, 
God's promises, opposed to vain predictions.  that no man should think this Monarchy was utterly exempt from danger. Now the promise was this, Babylon shall fall, Chap. 21.9. But my people shall be set at liberty.  
The Chaldeans derided these promises, as if they should thus have said, Must we needs fall? A sort of wise men no doubt: as if we could not foresee that by the stars if any such thing should happen. The Lord therefore saith, that he will raise up, that is to say, will accomplish that which he hath promised, and will bring such things to pass, as the wise men neither yet had, nor were able to conjecture. For the scorners esteemed no better of these prophecies then of an unprofitable sound which should forthwith vanish. Against such an opinion he opposeth the word to raise, thereby showing that God would cause his word to be believed.  
The name servant, may be understood of all the Prophets, unless we had rather say, that Isaiah is chiefly here specified, as the most apparent witness and messenger of this deliverance. But there is no need why we should restrain this to one in particular, seeing it is a thing common to them all, being all called by one and the same name of Ambassadors or messengers of God: for he had sent many unto them, that by a mutual consent they might the better uphold the faith of the people.  
Under the word counsel, he comprehends God's decrees, but not all: for it is unlawful to sound the depth of those secrets which he hath not revealed to his servants: but when he discovers that which he hath purposed to do, we ought to receive the same with as great reverence as if God himself had opened his most secret counsels from heaven. 
See Deut. 29.29.  Let men beware then how they give scope to their appetites, to inquire further of things than God hath revealed by the mouth of his Prophets. To be short, his meaning is to commend the authority of his word which is uttered by the ministry of men, 
Wha● authority God gives to his Ministers.  and that no less then if they revealed to us the eternal counsels of God.  
Which saith to jerusalem.] After the Prophet hath spoken generally, he fits his speech in as particular a sort as he can to the present purpose touching Gods promises, for otherwise the people could have reaped little fruit by them. He names jerusalem therefore expressly, to give them to understand that it should be restored. In this therefore we are especially to observe God's power, in that he is able as oft as need is, miraculously to defend, yea and raise up his Church even from the gates of death. Do we believe that he is true and almighty? 
The Church shall always continue.  Then may we be assured that there shall always be a Church: and when sorrowful times approach towards us, let us hope that he will speedily redress all disorders; for that which is here said to jerusalem, appertains to the whole Church. If we be enforced at this day then to see her lie in the dust, and her towers cast to the ground, so as nothing but pitiful desolations every where appear; let us build upon this promise, that God in his time will build and repair the decayed places thereof, and bring her to her perfect hue.   
Vers. 27. He saith to the deep, Be dry, and I will dry up thy floods. 
SOme think the Prophet describes Babylon here under a figure; neither do I deny but it may be here comprehended: yet I cannot allow that it should be only restrained to her. For I had rather take it for some unexpected mutation; because he shows there will be a necessity of such a rare change, as if the people were to be drawn out of the bottom of the sea: but he resolves them, that God will be omnisufficient to overcome all lets and impediments. As I think therefore, Isaiah rather alludes to that first deliverance, at what time God brought the people out of Egypt through the midst of the sea: as if he should say; I have done this for your fathers, hope for the like at my hands now, and think not that the ways through which you are to pass homeward, 
Experience should breed hope in us.  shall be stopped up against you.   
Vers. 28. He saith to Cyrus, Thou art my shepherd: and he shall perform all my desire: saying also to jerusalem; Thou shalt be built; and to the Temple, Thy foundations shall surely be laid. 

The certainty of the prophecies.  THis is an excellent place. In which we may consider, not only the admirable providence of God, but also a worthy testimony of the truth and authority of his promises: for Cyrus 
Cyrus.  was named here a long time before he was borne. How may that be proved? There was between the death of Manasses, who put Isaiah to death, and the birth of Cyrus, more than an hundred years. But say he had now been borne, who could have foretold that he should have come to Babylon, 
2. Pet. 1.21.  from the furthest mountains in Persia? These things are worthy our observation then; for they show that Isaiah spoke not by the will of man: for who would ever have thought that one called Cyrus, should come with marvelous swiftness from the remotest and most barbarous parts of the world, to deliver God's people? Whereas scoffers object, Object. that the jews might forge this after all was come to pass: it is so sottish and absurd a cavil, Ans. that it needs no refutation. For during the captivity, the jews turned over these books, to confirm their hope touching their deliverance: who doubtless had been put clean out of heart, if the Lord had not comforted them by these & such lively promises, which were as goodly monuments left to strengthen the minds of the faithful in faith and hope. Neither do I doubt but Cyrus himself was much amazed, when he understood that God had appointed him to be the shepherd and leader of his people Israel: yea, it is very likely also that it greatly inflamed his heart with such a love towards the jews, that it framed him with readiness of mind to furnish the jews with victuals and other necessaries for their journey. Thus the Lord points him out with his finger, by whose hand he determined to redeem his people; that so they might not gaze here and there for help in their perplexities.  
And saith to jerusalem.] This is the conclusion which confirms the former things; and all to assure them that jerusalem should undoubtedly be built again. As also, that hereby they might conceive in what dear and precious account God had them, when they should see the Monarchy of the East given up to the Persians. And therewithal he shows for what cause jerusalem shall be restored: even that God's pure worship and service might be there again erected. For he promiseth not this restoration to the end men should seek their own ease or preferment, but that the Lord may be called upon of his servants, in peace, in purity, and in sincerity of heart: which it stands us in hand to observe diligently, because many prefer their temporary pleasures and profits, before the honour and worship of God. In regard whereof, Haggai takes up a bitter complaint against those of his time; Is it time for yourselves to dwell in your sieled houses, & this house to lie waste? Again, You suffer this house to lie waste, and ye run every man unto his own house: Haggai 1.4.9. and yet it was the Lord's pleasure they should chief have regarded his house. To this appertains that which the Prophet adds, And to the Temple; Thy foundations shall be laid. Indeed we at this day have no Temple of wood and stone which we are commanded to build, 
What Temples God would have built him now.  but the living Temples of the holy Ghost: 1. Cor. 6. to wit, ourselves, because he hath chosen us for his habitation. These are the Temples which we must build up by the wholesome doctrine of God's word, that we may be framed to an holy and an upright conversation, and to render him the service due unto him. For this is the very cause why God will have a Church in the world; 
Why God will have a Church still in the world.  namely, lest the memory of his blessed name should be clean abolished from among us.    

THE XLV. CHAPTER.  
Vers. 1. Thus saith the Lord unto Cyrus his anointed, whose right hand I have holden to subdue nations before him: therefore will I weaken the loins of Kings, 
* Or, ungird.  and open the doors before him, and the gates shall not be shut. 

When God is determined to redeem his Church, no impediments can hinder the effecting of it.  ISaiah continues forth the matter which he began to hand in the latter end of the former Chapter. For he shows that God hath not promised deliverance to his people in vain; because he had before ordained and decreed the means how to bring it to pass, according to his own purpose. When there is question made touching our deliverance out of any danger, we forthwith inquire by what means it may be effected; and also the reason of it. Now albeit God had rather hold us in suspense, and so to conceal from us the means he hath already in his hand: notwithstanding in this place he applies himself to the weakness of their minds, and is contented to name the party under whose conduct he purposeth to bring them home into their Country. For in regard their faith was to be sharply assailed by divers temptations of other kinds; he was willing here to prevent this particular doubt, that so other troubles which befell them, might not utterly crush them. To give the more efficacy then unto his word, he turns him to Cyrus, saying; I have chosen thee to be my King. I will take thee by the hand, and will subdue nations before thee; so as they shall make passage for thee, and shall willingly yield themselves vassals unto thee. For this turning of his speech to Cyrus, was much more effectual, then if the Lord had spoken only to his people.  
Object. But some may think it strange that he calls him his anointed, seeing this title only appertained to the Kings of judah and Israel, in regard that they represented Christ's person. For to speak properly there is but one anointed of the Lord: according to which Habacuk saith; Thou goest forth with thine anointed, for the salvation of thy people: Hab. 3.13. For the kingdom was set up in the person of David, which was the image of Christ; who for this cause among the Prophets, is called David, & the son of David, in many places: Ezech. 37.24. Hose. 3.5. I grant that the anointing which distinguished this priestly kingdom from other profane governments was the special: seeing than that this title appertains only to the Kings of judea, it might seem strange that it should here be attributed to an idolatrous Pagan. For though Cyrus was instructed by Daniel, yet we read not that he changed his religion: he reverenced indeed the God of Israel, 
Why Cyrus is called Gods anointed.  and held him the sovereign God above all creatures; but he was never drawn by this means to serve him in any sincerity, neither was he ever brought to forsake his idolatries and superstitions. God honours him thus far then, Ans. as to call him his anointed; not with a perpetual style, but during the time he held the office of a deliverer, and in respect he sustained the person of God, both to revenge the cause of the Church, and to redeem the same out of the Assyrians hands: which office indeed, properly appertained to jesus Christ. This ordinary title then given unto Kings, must be restrained to this circumstance, to wit, as he was the redeemer of Gods chosen in setting them at liberty. Whence we may see how greatly God esteems the salvation of his Church, when in regard of one particular benefit, Cyrus an idolater is called his anointed.  
I have holden thy right hand] By this phrase of speech he signifies that Cyrus shall prosper in all his enterprises; because he shall fight under God as his General. Isaiah affirms then that Cyrus shall have good success for the Church's sake, that he may be fit to deliver her. And in this he again magnifies God's providence, who in the midst of such troubles, assured the jews that he would so dispose of things from heaven, that all should work together for the salvation of his elect. Now in respect that Cyrus could not well go into Babylon, because all Asia bent their force to disappoint him of his purpose; the Prophet in these words shows, that God will overthrow all contrary power, that shall set itself against him. And because man's chief strength consists in his loins, or reins, the Hebrews take the weakening of the loins, for the dissolving or weakening of the strength. We may also expound it a little otherwise, to wit, that the Lord will spoil or ungird them; according to the common phrase of the Scripture: for Kings at their coronation, are girt wit a girdle, it being a part of their royal furniture: job 12.18. In which sense God saith in the fift verse following, that he would gird Cyrus. I therefore rest myself rather in this latter exposition, that so the opposition may suit the better. Hence it appears than that Kings have no more power than the Lord gives them, 
King's have no more power than God gives them.  neither can they use it in the defence either of themselves, or their people, but by his commission. For if he be pleased to despoil them of their principalities, they cannot defend the same against him, neither by force, nor by any means else whatsoever.  
And I will open the doors before him.] By this phrase, the Prophet means, that fortresses cannot resist God, which (in general terms) all will confess: but yet they cease not for all that to trust in their towers of defence. For when Cities are environed with thick walls, 
The strongest Fortifications too weak, when the strong God minds to redeem his chosen.  and that the gates are fast shut, every one thinks himself in safety: contrariwise the Prophet shows, that all fortifications are unprofitable, and that the stopping up of passages are but in vain when the Lord will open the way to their enemies. Now howsoever it is not to be doubted but the gates were shut and surely barred: yet because Cyrus marched with an incredible swiftness through all places where he came, as if all Cities had given him way, the Prophet rightly affirms, that all impediments shall be removed.   

Vers. 2. I will go before thee and make the crooked strait: I will break the brazen doors, and burst the iron bars.  
3. And I will give thee the treasures of darkness, and the things hid in secret places, that thou mayst know that I am the Lord which call thee by name, and name thee, though thou hast not known me.  
THese two verses depend upon the former: 
These two verses depends on the former.  but in a word they show, that Cyrus shall easily overcome, and that in short time, because the Lord shall prepare the way for him; for this cause he promiseth that the crooked way shall be made strait, in respect that God will take away all obstacles. Now because money is the sinew of war, 
Money the sinew of war.  and that Cyrus was to pass over the poor & barren mountains of Persia, Isaiah tells him, that the treasures which before were hid, should fall into his hands, that being enriched with the spoil, he might furnish himself with all necessaries, for by treasures of darkness, he means treasures hidden and buried deeply in the earth. Now it appears plainly by the histories how these things came to pass: for after Croesus' king of Lydia 
Croesus' king of Lydia.  was taken, who was the richest king in the world, Cyrus recovered great treasures. A man would never have supposed then that he could have made such a general Conquest, had not the cause of so good success been here expressed: to wit, that the Lord called him forth, and guided him in his journey, that in him he might manifest a notable sign of his power: for so much, that thou mayst know, imports.  

Cyrus no true convert.  I grant that Cyrus knew (as we have said) that God was the God of Israel, and did greatly reverence him: yet he became no true Convert for all that, neither did he embrace the true worship according to the ordinances of God's law. This therefore was a particular knowledge, to wit, so far forth as he assisted the Church, for whose deliverance he was ordained. It was needful then that he should be in some measure touched with this knowledge, 
Cyrus was not endued with a saving knowledge.  in regard of this work of God which he had to perform. He speaks not of that knowledge then by which we are enlightened, or of the spirit of regeneration, but of a particular knowledge, such as the profane and unbelievers have.  
Which call thee by thy name.] Some barely expound this phrase of speech, that Cyrus was thus called of God before he was borne. But we have said heretofore, Chap. 43.1. that by these words the Prophet meant another thing, namely, that God calls those by name whom he chooseth and ordaineth to execute some special work, in which respect he separates them from the common multitude, for this signifies a nearer and a more familiar calling. And in this sense it is said, that the good shepherd calls his sheep by name, john 10.3. because he knows them distinctly. But above all, this agrees to the faithful, whom God accounts his flock, and of his family, which grace he never vouchsafed to Cyrus. But in as much as he appointed him to be a special Leader in such a special service, he stamped him as it were with rare and singular notes of his power. And thus much touching the cause why this title of Calling is given unto him.  
These words, The God of Israel, must be well observed, because the superstitious are wont to attribute their victories to their Idols. And in that sense Abacuk saith, That every one sacrificed to his god, Aba. 1.16. They run riot then in their talk, and forge such a divinity as it pleaseth them to conceive of, in stead of acknowledging the only and true God. Now all that which is here said of Cyrus, may be applied unto us in a far better sense, to wit, that we frame not to ourselves such a knowledge of God as fits our own appetites, but that we separate him so from Idols, that he may only be rereceived and acknowledged of us in one jesus Christ, out of whom we can worship nought but an Idol, nay the very Devil himself. 
Out of Christ we can worship nothing but an Idol, nay, the Devil himself.  In this respect than let our knowledge surpass that which Cyrus had, to wit, let us reject all superstitions and idolatries, that we may serve him in holiness and righteousness (all the days of our life.)   
Vers. 4. For jaakob my servants sake and Israel mine elect, I will even call thee by thy name, though thou knowest not me. 
HE shows the reason why Cyrus shall prosper thus happily in all his enterprises, even for the conservation of God's people. As if the Lord should have said, Thou shalt obtain a glorious victory, but it shall be more in respect of mine elect, then of thee: for, for their sakes it is that I have subdued kings and nations under thine obedience. By these prophecies then the Prophet meant to comfort the jews, lest they should despair in the mids of so many calamities: and yet no doubt he also meant to teach Cyrus that he was beholding to the jews for all his conquests, that by means hereof he might be inclined to use them with the better respect.  
In the second part of the verse there is a repetition which amplifies the reason very much: and on the other side the Prophet shows by what right the Israelites came to be God's servants, even because it pleased him freely to elect them. For it is not in the power of man to make himself the servant of God, 
It is not in the power of man to make himself God's servant.  or to obtain such an honour by his own free will. This word elect therefore is added as an exposition of the former member, and yet the end of our election is therewithal set down. For God finding us the very bondslaves of Satan by nature, 
The end of election.  calls us by his free grace, that we being set at liberty, should become his servants: notwithstanding he shows, that no man is worthy in himself of this favour, but he which is elect. For who dares brag that he hath merited so great a benefit? Or what can we do, or offer unto God? We are not sufficient of ourselves, but the Lord makes us sufficient, as S. Paul saith, 2. Cor. 3.5. His free election therefore is free, and is the very foundation of our salvation: 
God's free election the foundation of our salvation.  and the service is but the end, which we of duty own unto him.  
Now, howsoever this be restrained to the history of Cyrus, yet thence we may gather a general doctrine. For when God causeth such diversities of changes in the world, he thereby procures the salvation of his Church, and wonderfully conserves it, even in the midst of these tempests. We (for the most part) are as blind as beetles in viewing the works of God: but yet we must hold it for a sure principle, that he never forgets his Church, 
A sure principle: God never forgets his Church.  no not then when a man would think heaven and earth would go together: nay then by secret means he brings forth her light as the noon day, that all in conclusion may indeed confess that himself is the protector and defender of the same.  

Lib. 11. Chap. 8. josephus. Alexander the Great. jaddus the high Priest.  josephus recites a memorable history of Alexander the Great, who having besieged tire, sent Ambassadors to jerusalem to ask the tribute which the jews paid to Darius. Jaddus the high Priest who had sworn to pay this tribute, would in no wise obey Alexander, but refused to pay it him: this tyrant scorning such a refusal, and in a manner being ready to burst with pride, determined the destruction of jerusalem; and indeed having overcome Darius, he fits himself for the execution of his deliberation. The high Priest jaddus comes forth clothed with the Priestly robes, and with other Priests met Alexander. Alexander no sooner beheld them, but he alights from his horse, and fell down at the high Priests feet in sign of reverence. As all stood amazed at this, as at a thing extraordinary, and clean contrary to his purpose, thinking he had been beside himself; Alexander answered Parmenion, 
Parmenion.  (who only amongst the rest asked him what he meant) that he worshipped not this man, but God, whose office jaddus sustained. As also, that whilst he remained at Dion a City of Macedonia, 
Dion, a City in Macedonia.  he had seen in a dream a man so appareled, which presented himself unto him in the person of God, willing him to take Asia: also, promising to be the conductor of his army, that he might not doubt of the victory, and for this cause he said he could not content himself with sufficient admirations in beholding this high Priest. Thus jerusalem was delivered, the mouth of the Lion stopped, who thought of nothing but gorging himself with the pray; nay, she got greater liberty of him then she enjoyed before, beside great gifts and large privileges. 
Why this history is alleged.   
Now I have alleged this history to show that the Church of God is preserved in the mids of all dangers by strange and unexpected means, for the times were then very troublesome, and no one corner in the world almost remained in quiet. But above all, judeah seemed to be appointed unto robberies and spoilings; and yet behold the Church delivered as it were by a miracle, whilst other countries were wasted, and the form of them utterly changed.  
That which is added in the end of the verse, though thou hast not known me, serves for the greater amplification, not only to teach Cyrus that these his endowments were no parts of his merits, but that he should not despise the God of Israel, albeit he knew him not. The Lord often advertiseth us that he prevents men's industries, that he might utterly cast down all high conceits of flesh and blood. But he had another end in preventing of Cyrus, for if he had thought that God had given these victories unto him for his own sake, then would he like enough have scorned the jews, yea and would have used them but as his vassals and slaves. The Prophet shows therefore that Cyrus his deserts were no cause of this, but that he delivered the people out of their enemy's hands, because God favoured them: for this poor blind Infidel would have been ready to have transported that over unto his Idols, which was due to the living God; because being besotted in his superstitions, he would never have given obedience to that God willingly who was a stranger and unknown unto him, unless he had first of all been instructed by this prophesy.   
Vers. 5. I am the Lord and there is none other: there is no God besides me: I 
* Or, appareled.  girded thee though thou hast not known me. 
HE confirms the former sentence: 
A confirmation of the former sentence.  for it is no superfluous repetition. Truly it was necessary that Cyrus should be often urged with this point, that there was but one God, under whose power all potentates and nations are tributaries, that being rid by this means from all impostures, he might be wholly turned to the God of Israel. Moreover, the Prophet more expressly shows, that no divinity is to be sought out of him: 
No divinity to be sought out of God.  as if he should say, Look that thou attributest not this victory to thine Idols, neither conceive thou any confused god in thine own brain, as foolishmen are wont to do: but be thou advertised that it is the God of Israel only that is the author of this conquest. It is like enough that Cyrus made no great use of this sermon, neither that he forsook his Idols to cleave to this true God; yet no doubt he had many flashings in his mind, which made him after a sort to acknowledge a Godhead, and that this God had the whole world at his beck. But howsoever Cyrus neglected this doctrine, yet the members of the Church ought to embrace it, that they may boldly reject all false gods.  
I have appareled, or girded thee. This appareling answers to the nakedness whereof he spoke before, saying; The loins of Kings shall be ungirt: for he is said to apparel such as he furnisheth with strength to the battle: Ps. 18.32. to make them conquerors. Whence we may gather, first that men have no more courage then that which God inspireth them withal by the power of his Spirit. Secondly, that neither armour nor armies serves to any purpose, if God be not for us. Thirdly, that it is he only who governs all hurly burlies, and gives the victory to whom it pleaseth him, lest any should think that things fall out by chance.  
He repeats again, though thou hast not known me, to confirm this point the better; to wit, that Cyrus obtained nothing of God, but for jacobs' sake: vers. 4. first, that he might thankfully acknowledge so great a benefit: and as a testimony of his thankfulness, he might endeavour to show kindness to the people of God.   
Vers. 6. That they may know from the rising of the Sun, and from the West, that there is none besides me. I am the Lord, and there is none other. 

God would have the memory of his mercies retained in his Church.  THe Prophet's meaning is, that this work should be so excellent, that all nations should extol and magnify God's name therein; yet was it not forthwith accomplished. For albeit the fame of this victory was spread far and near, yet few perceived that the God of Israel was the author of it. But after it was manifested to those that dwelled near, it was divulged also to others, till at last the news thereof came to the whole world. Neither doth he foretell what should by and by fall out; but that which was afterwards to be accomplished, notwithstanding these things were a long time concealed. The Lord then would not suffer the remembrance of such a deliverance to vanish, but would have the same to be called to mind by continual admonitions, to the end the nations furthest remote, might celebrate the memory of this deliverance from generation to generation, even to the world's end.  
We ought likewise to observe that which I have touched before, to wit, that the Prophet joins the first prophecies with the last, because the return of the people was as a beginning and forerunner of the general deliverance to come. And thus he speaks of the true and perfect restoration of the Church. Add also, that although men by their malice and unthankfulness should bury these glorious works in oblivion: 
See the first section after the seventh verse, for the further exposition of this sixth verse.  yet it follows not thereupon, that the same should not clearly shine in the view of the whole world; for they cease not to retain their glory still, though the blind (worldlings) have no eyes to behold them.   
Vers. 7. I form the light, and create darkness: I make peace, and create evil: I the Lord do all these things. 
AS if he should say; Those who were wont to attribute all things to fortune, 
As I think, this whole section belongs to the sixth verse.  or to Idols, shall now know the true God: so as they shalt attribute all power and glory, yea and the administration of all things to him only. He speaks not of a perfect knowledge; albeit the same be required to attain unto the understanding of former things. Now seeing the Prophet affirms, that the very Pagans shall understand, that this whole action is ordered and governed by the providence of God; it ought to make those that bear the name of Christians to blush, when they rob him of his power, to give it to divers sorts of governors, forged in the shop of their own brains; as they do in the Papacy. For what an acknowledging of God call you that, to give him only bare and naked titles? For as he is the true and only God, so must we ascribe unto him his absolute and full authority, which he hath in ordering & disposing of all things at his pleasure, both in heaven and in earth.  
By these words of light and darkness, under a figure he understands as well peace and war, as prosperity and adversity. 
Light and darkness taken for prosperity and adversity. Object. Ans.  Afterwards, according to the phrase of the Hebrews, he extends the word peace, to all good successes; which plainly appears by the opposition: for he not only opposeth peace to war, but to all other mishaps. Some giddy heads wrist this word evil, as if God were the author of it: but it is evident enough to him that hath eyes to see, how shamefully they abuse our Prophet's testimony. For that which is plainly opposed, expounds the signification of the word: add if you will, that the members ought to be referred one to another: for he opposeth peace to evil; that is to say, to wars, calamities, and other adversities. If he had opposed righteousness to evil, they might have had some pretext: but this opposition of things so directly contrary, is easily understood. And yet the common distinction is not to be rejected; to wit, that God is the author of the evil of punishment, but not of the fault. 
God is not the author of evil, as some would have him. A common distinction. God the author of the evil of punishment, not of the fault. A false doctrine of the Sophisters. 1. King. 11.14 23.  But the Sophisters do expound it amiss: for although they confess that famine, plague, war, unfruitful seasons, and such like scourges do come of God, yet they deny him to be the author thereof when they befall us, by reason of men. Which is a false doctrine, and utterly crosseth the Prophet's words: for the Lord often raiseth up the wicked to correct us by their hand; as it appears by many testimonies of the Scripture. I grant the Lord inspires not evil into them, but he useth it as a means to chastise us, and therein performs the office of a just judge. Did he not so serve himself of Pharaohs hardness of heart, 
Exod. 2.23. & 1.11.  and others, to afflict his people? Let us therefore hold fast this doctrine, to wit, that God only is the author of all things: 
God the author of all things, and how.  that is to say, he sends adversity and prosperity, howsoever he useth men's industries therein; that so nothing may be attributed to fortune, or to any other cause whatsoever.   
Vers. 8. Ye heavens send down dew from above, and let the clouds drop down righteousness: let the earth open, and let salvation and justice grow forth; let it bring them forth together: I the Lord have created him. 

The doctrine of this verse was very effectual to confirm the faithful in the expectation of their deliverance to come.  SOme think this should be a form of prayer, which the faithful were to use in waiting for that deliverance whereof the Prophet speaks. And thus they join this verse to the former; The Lord will not deliver you by and by, it shall be your duties therefore to solicit him by your prayers. But I expound it otherwise, to wit, that the Prophet speaks still in the name of the Lord, who in regard of his absolute power, hath heaven and earth at his beck; and here commands them in his name to apply themselves to further the restoration of the Church. This verse therefore hath great force in it to confirm the faithful in the hope of their redemption to come: for which way soever the jews turned their eyes, they saw nothing but matter of despair. If they looked towards heaven, behold God an angry judge: if they looked towards the earth, they saw nothing but tokens of his wrath to present themselves about them on every side, so as they could hope for nothing that was good. Isaiah therefore confirms their faith, and commands heaven and earth, which promised nothing but threats and terrors, to bring forth justice and salvation: which kind of speech hath greater weight in it, then if God himself had promised that this should have come to pass. For the elements, who are ready priest at God's commandment, are in this sense said to receive and understand the charge enjoined them of God. Thus then the sentence runs all with a breath, which would be but abrupt, if this verse were to be understood of prayer.  
Now this phrase of speech is usual in the holy Scripture: as in the Psalms; The mountains shall bring peace to the people by justice: Psal. 72.3. Truth shall bud out of the earth, and righteousness hath looked down from heaven: Psal. 85.11. Also, mercy and truth are met together, righteousness and peace have kissed each other. In these places David describes the kingdom of Christ, and the felicity thereof, showing that righteousness and peace, mercy and truth, shall reign therein together. And the very same thing the Prophet toucheth in this place.  
Now he alludes to those means that serve for our ordinary food; for our natural life is sustained and maintained by bread, and the fruits of the earth, in regard we stand in need of such helps. But the earth will not be sit to bring forth these fruits, unless the heavens do refresh the same by often raining down upon it out of the clouds, that afterwards it may become fertile, and bring forth fit nourishment both for man and beast.  
By the word justice 
justice.  he means nothing else but the faithfulness of the Lord, whereby he defends and conserves his Church, in as much as he causeth justice to distil from the heavens; that is to say, a right order of government, the fruit whereof is salvation. 
Salvation a fruit of justice.  For he speaks here of the deliverance of the people out of Babylon; in which deliverance the Lord showed himself to be the protector of his Church. Now having attained the natural meaning of the words, we must thence descend to Christ's kingdom, 
The Kingdom of Christ.  whereunto these words ought indeed to be referred: for God hath not limited these promises within the compass of a few years; but continued on his benefits even to the very coming of Christ, in whom all these things were absolutely fulfilled: no doubt then but the eternal justice and salvation brought by Christ, is here set before us: but we must first restrain this exposition, to the return of the people out of captivity.   

Vers. 9 Woe be to him that striveth with his maker, 
* Or, let the pot contend against the pots.  the potsherd with the potshards of the earth: shall the clay say to him that fashioneth it, What makest thou? or thy work, it hath none hands?  
10. Woe unto him that saith to his father; What hast thou begotten? or to his mother; What hast thou brought forth?  
THis place is diversly expounded: 
The first exposition of this place.  for some understand it of Balthasar, who (as we see in Daniel) lifted up himself proudly against God, in profaning the holy vessels of the Temple: but this is too constrained an exposition. The second 
●he second exposition.  may seem more probable; to wit, that the Lord gives and grants more to his chosen, than a father will do to his children, or a workman to his work: for those who expound the words thus, think that the Prophet speaks here by way of comparison in this sense: If a son should rise up against his father, and contend with him, should he get any audience? No: for a father will keep and retain his own authority, and in this behalf would justly reject his son. The like would also fall out, if the clay should rise up against the Potter. Yet God permits us to contend with him, and offers himself freely to satisfy any of our demands: and thus they join the tenth and eleventh verse together, thinking that the patience of God appears, in that he deals thus favourably with us, and humbles himself more than mortal men are commonly wont to do towards their children. I grant that this exposition hath more colour than the former, but both of them are far wide from the Prophet's intention.  

The third and most natural exposition.  The simple and plain meaning of the Prophet therefore as I think is this, that Isaiah here represseth men's complaints, who murmur and plead against God in the time of adversity. This admonition therefore came in due place, to teach the jews willingly to receive the consolation offered, that they might be fitted to bear the cross patiently and with a settled mind: for as oft as God holds us in suspense, 
Murmur arising from flesh and blood.  the flesh solicits us to grudge on this manner: Wherefore doth he not rather that which we would have him to do? What means he to vex us thus in deferring his help so long? Now, that the Lord might beat back such a presumption, he saith, Shall the pot contend with the potter? Shall a son plead with his father? And shall not I then much more deal with you as it pleaseth me? What remains then but to bear his stripes patiently? For it is our duties to let him freely execute his office, and by no means to withstand his sovereign power and authority. As touching the word Woe, I take it for a particle of expressing him that rebukes and corrects.  
Let the pot strive with the pots. That is to say, let every one strive with his equal, as we use to say in our common proverb, Let the pot cleave the pots of the earth. For in sending men to their like, he taxeth their boldness and presumption, for not considering that in contending with God, 
Proverb.  they sought nothing else but how to plunge themselves into their own ruin. As if he should say, Do ye know with whom ye have to do? Let them know that God will ever be stronger than man, and they shall be constrained in the end to give place. But if they so far forget their own brittleness, that like Giants they dare scale the heavens, then shall they prove by experience (it may be when it is too late) that they meddled with their match, and that they have contended with their Maker, who can easily dash his vessels in pieces one against another, yea and beat them to powder, as the potter doth the vessels which he hath form.  
Some expound the word Kerasim workmen, or potters, and understand it thus, Shall the pot rise up against the potter? But they take one letter for another, to wit, shin for sin, which they might easily do. I had rather therefore follow the common reading, and content myself with this sense, Shall the clay say to him that form it? The Potter as we know hath power to make what vessel he will: the Father hath authority to command his children; and shall God have less power and authority? The Prophet therefore reproves those which contend with God in adversity, in that they can not bear their afflictions patiently. Such must learn to give ear to the admonition of S. Peter; Submit yourselves under God, saith he; and humble your souls under his hand: Bow your necks to his yoke, 1. Pet. 5.6. Strive not with him that is stronger than thyself, if he exercise thee with divers calamities, for power belongs unto him to govern us according to his good pleasure. If we stand to dispute with him, 
No disputing with God.  he will use such invincible arguments against us, that being convinced, we shall be enforced to give place. But if it so fall out that he doth not by and by repress our pride, it is not because he is destitute of reason, but because in equity we should leave unto him the right to dispose of us after his will: an honour, which he justly reserves to himself, that his creatures presume not in the pride of their hearts to ask a reason of his doings. Is there any thing more dishonourable then to reject his judgements, when we list not to approve of them?  
S. Paul useth the same similitude, but it is in a matter of an higher nature, for he disputes about the point of God's eternal predestination, and manifests men's blind conceits, who reason with God why he hath chosen some, and rejected others. Then he shows, that men at the least should give God as much privilege as to a Potter or workman, and cries out, O man, who art thou that pleadest with God 
job. 9.4.  Shall the thing form say to him that form it, why hast thou made me thus? Hath not the Potter power over the clay? etc. Rom. 9.20.21. Who shall dare to oppose himself against God? 
S. Paul and Isaiah accords together though with some difference.  The Apostle than accords with our Prophet, though S. Paul useth the similitude in a different matter and of greater consequence: and yet both affirm that God hath an absolute power over men, to the end they should suffer themselves to be ordered and governed by him, patiently bearing all his corrections: the only difference is, that Isaiah speaks of things which concern this present life; and Paul, of those that concern life everlasting.  
Or thy work it hath no hands.] The Prophet observes men's usual forms of speaking, as when we say, Set to the last hand, 
Mettre la dernier main.  when a piece of work is upon finishing, and that men's hands wax feeble whilst the work is rough and unpolished. So, as oft as men murmur against God for not applying himself to their desires, they therein accuse him either of sloth, or of ignorance.   
Vers. 11. Thus saith the Lord, the holy one of Israel, and his maker, Ask me of things to come concerning my sons, and concerning the works of mine hands: command you me. 
I Have told you already that I like not of their judgements who knit this verse so with the former, as if God giving over his right, should give the jews free leave to inquire more of him then a child of his father. The other exposition differs not much from this, to wit, that the Israelites are miserable in that they understood not Gods will; yea, in that they refused to know it, and would not seek for comfort, but rejected it when it was offered: in a word, that their own folly was the cause why their afflictions overcharged them, and that they could find no consolation under them; because they would not inquire at the mouth of the Lord. If we receive this exposition, we must presuppose that he speaks of an other kind of inquisition. For though it be a thing unlawful to enter into God's secrets, yet of his goodness he vouchsafes to discover to his Children so much thereof as is expedient for them to know. And, it is also good reason that as oft as he opens his sacred mouth; we should carefully lend our care to all that which he manifests unto us. Now we may also see the self same fault at this day in ourselves; wherewith Isaiah reproacheth the ancient people the jews.  
But it is more likely this sentence depends upon the former, so as it is an application of the similitude, in this sense; It is not lawful for the son to contest with his father, nor the clay to strive with the Potter; how much less supportable is that liberty, which mortal men take unto themselves, when they will prescribe rules unto God, how he is to order his children? for otherwise the sentence should be both doubtful and dismembered. But these two members suit very well together; the pot suffers his Potter to do what him listeth; and he which is begotten of a mortal man, dares not contend with his father: shall not I then, who am the Creator and sovereign Father of all, have as much power over my creatures & children? If any like the first exposition better, than Isaiah blames men's folly, in that they neglect to ask of God, or to learn from his mouth, the things that may comfort them: for they might easily have perceived by the prophecies, 
The best remedy we can use for our succour in adversities.  what care God had of them, and thereby might have come to the knowledge of the end of their miseries.  
And questionless the only remedy in adversity is, to go and ask counsel at the mouth of the Lord, and not to fix our eyes upon the outward estate of things present; but in our spirits to comprehend the salvation to come, which the Lord hath promised us. For he is faithful (as the Apostle saith) and will not suffer us to be tempted above that we be able to bear, but will give an happy issue with the temptation, and will augment his graces in us: 1. Cor. 10.13.  
As touching that which is by and by added, command you me: it is not to be taken by way of an imperious authority; for what have we to command God, or urge him contrary to his will? No, we are to be commanded and urged by him: for none can profit in God's word, unless he bring a modest and meek spirit. In these words the Lord offers himself ready to teach us, to the end we might be bold to ask of him concerning such things as are expedient for us to know. As if he should say; Ask of me, I am ready to instruct you in things needful for your comfort. And yet because this manner of speech should be somewhat improper, me thinks that the complaint whereof I spoke before, is the fittest, to wit, that God is stripped as it were of his fatherly authority, if he be denied liberty to hold his Church under a profitable discipline.  
And thus this word Command, is to be taken in evil part, when men having shaken off all modesty, shall make no bones to summon God before them, and to question with him of whatsoever comes in their brain, as if he were their servant. Which yet appears better by the word ask: as if he should say; You shall do well to teach me how to form and frame my work. In a word, the Prophet's meaning is, to exhort men to modesty and patience: for they no sooner begin to fall a disputing with God, but it is all one as if they went about to pull him out of his high and heavenly throne. Now in this, he speaks not only to the jews; but as was also needful to repress the blasphemies which then walked apace through the mouths of profane Idolaters. It is as much to say then, as if God in these words meaning to maintain his own right, should refute the murmurings and repine of all the world: and that in this manner, Whither will your pride and presumption stretch at last, seeing you will not suffer me to be master in mine own workhouse, and to govern my family as I think good?   
Vers. 12. I have made the earth, and created man upon it: I, whose hands have spread out the heavens, I have even commanded all their army. 
IT seems as if the Prophet meant simply to defend and maintain the power of the true God against the false, 
This verse contains an argument taken from the less to the greater.  as he hath done before: so as this sentence should contain in it a secret opposition between the true God, and the Idols whom the superstitious adore. Fools are wont to inquire at their Idols, as if the world were by them ruled and governed. But God on the contrary calls us to himself, telling us that it is he only who hath created heaven and earth, and hath placed man upon it, and that he hath spread out the heavens, etc. Gen. 1.1.7. and 2.15. But, as I think, it is better to apply this whole speech to the circumstance of this place. For can any thing be more preposterous, then to leave men unimpeached, whilst they presume to call God's authority into question, whose majesty surpasseth the very heavens? He covertly taxeth then the rage of men, which dare insolently advance themselves even above the heavens themselves: but therewithal he advertiseth them, that if God should be brought to make his just defence, that he would find sufficient reasons to maintain his own cause. For if he govern the whole world in general, then must he needs have a special care of his chosen: neither respects he strangers so far, as to forget his own household servants, now scattered here and there, and wandering to and fro. Thus I expound this verse then, Must I, whose infinite and incomprehensible wisdom and power, shines in the creation & government of heaven & earth, not only be tied to men's laws, but be abased beneath their condition? But if any misdoubt of mine equity herein, if I govern and order all things by my power; shall I not much more be careful of those, whom I have adopted for my children? shall I not watch for their salvation? And thus it is an argument taken from the less to the greater: in which sense it agrees very well with the Scripture.  
We know we are adopted of God, upon condition that being received into his protection, he should keep us by his power, so as none can hurt us without his leave. If a poor sparrow cannot fall to the ground without his will (as jesus Christ saith) Mat. 10.29. will he unadvisedly expose us to the rage and cruelty of our enemies? us (I say) whom he prizeth above many sparrows? Seeing God then nourisheth and upholds all creatures by his providence, he cannot forsake his Church, which he prefers above the whole world. To this providence of God ought we to run then, as oft as things are in a desperate estate; that so we may not sink under the temptations, by which Satan seeks to assail us on every side.   
Vers. 13. I have raised him up in righteousness, and I will direct all his ways: he shall build my City, and he shall let go my captives, not for price nor reward, saith the Lord of hosts. 
THe Prophet prosecutes that argument now, which he fell in hand withal in the beginning of the Chapter: 
A prosecution of that argument the Prophet began to handle in the beginning of this Chapter.  for intending to assuage their afflictions, which were very sharp and tedious, he gives the jews hope of deliverance, and beckoning unto them with his hand (as it were) wisheth them to wait for an assured redemption. As if he should say; Albeit it seems you be now forlorn, yet the Lord will deliver you from death. From the very matter itself then, it is easy to collect for what cause Isaiah intermingled the former reprehension: for had he not broken off his speech, to fall into this digression, the jews might have been driven into despair through impatiency.  
In righteousness, signifies justly an truly, and is taken relatively; because he renders a reason why God was determined to raise up Cyrus, to wit, in regard that himself is that faithful guardian of his Church, who never fails those that serve him Some expound; In righteousness: that is to say, that he may punish the Chaldeans: others, that the just may reign more justly. But the Prophet respected none of these things.  
justice is often in the holy Scriptures taken for faithfulness; 
God's justice especially shines in the salvation of his Church.  for God's righteousness shines especially in defending of his Saints: in which he shows a singular token of his sovereign and unspotted uprightness: Psal. 5.9. and 7.18. and 22.32. For though there be not so much as one of God's works, in which there is not engraven a mark of his righteousness; yet the most ample and excellent testimony thereof, appears in the salvation of the Church. His meaning is then, that he raised up Cyrus to manifest his righteousness, in that he was ordained the Captain to conduct the people home out of captivity.  
By these words, my City, he means jerusalem, which he calls his, because he would have his name there to be praised, and to be particularly consecrated unto his honour: as himself declares Exod. 20.24. where he saith, In all places where I shall put the remembrance of my name, there will I come unto thee and bless thee. Now there was none other City appointed for Sacrifices, vows, 
Psal. 46.4, 5. & 132.14.  and prayer but this: which is the reason why it is called the City of God; The dwelling of the most high; because God is in the midst of it. And in an other place; This is my rest for ever. But Cyrus built not this City with his own hand: but only, by his decree forbade, that any should hinder the re-edifying of it. 
Read Ezra 6. from verse 3. to 15.  Besides, he gave to the people all things needful for their return.  
Not for price: that is to say, for nothing. It is no ordinary matter for a Conqueror to let lose his prisoners: For he either puts them to their Ransom, or imposeth upon them some very hard conditions. But Cyrus did none of these things: Whence it followed, that such a deliverance happened not by the will of man, but by the special decree of God. The word Captivity, is here taken for Captives: because it is a noun Collective.   
Vers. 14. Thus saith the Lord; The labour of Egypt, and the merchandise of Ethiopia, and of the Sebeans, men of stature shall come unto thee, and they shall be thine: they shall follow thee, and shall go in chains: they shall fall down before thee, and make supplication unto thee, saying; 
* Or, only.  Surely God is in thee, and there is none other God beside. 
He speaks again of the restoration, 
A note of true conversion, when we worship that God which is acknowledged in the Church.  which was afterwards effected by the permission of Cyrus: but we must remember what I have said often before; to wit, that these promises do stretch themselves further off: for they comprehend under them, all the time which ran out between the return, until Christ's appearing. And if the readers do ponder this well, and shall seriously weigh the Prophet's form of speaking, here will be found nothing superfluous nor excessive. Now Isaiah alludes to that cost and charges which Cyrus was at, in furnishing the jews with necessaries to rebuild and adorn the Temple withal. For than was fulfilled that which he saith touching the labour of Egypt, and the merchandise of Ethiopia, which should come unto the jews: for these two Countries were tributaries and subject to the kings of Persia. Of these tributes, the Temple of jerusalem was restored: which restoration was but a beginning of that which was accomplished by Christ. Neither was this service of strange nations to God's people ought else, but a forerunner of that obedience which divers Countries were afterward to yield to the Church of God, after Christ was manifested to the world. Moreover, under the name of Egypt, and Ethiopia, and the Sabeans which now flourished, he also compriseth all other nations: as if he should say, You are now oppressed under the tyranny of strangers, but the time shall come that they shall serve you. This promise was not fulfilled the first day it was made, but then only when Christ came into the world to subdue haughty and stubborn hearts under his obedience, which were incorrigible before, for afterwards they meekly gave their necks to bear his sweet yoke, and yet the Lord delivered his people out of Babylon, that he might preserve a Church unto himself till Christ's coming, under whose dominion all nations were to be subdued. It is no marvel then if the Prophet speaking of the return of the jews, bends his speech towards the mark of the Lords decree, 
The Text.  so making but one deliverance (as it were) of both.  

They shall go in chains and shall fall down before thee.  Where he saith, that the Israelites shall get the conquest over all nations, it depends upon that mutual conjunction which is between the head and the members: for in regard the only Son of God hath so united the faithful unto himself that they and he make but one, therefore often that which belongs to him is attributed unto the Church which is his body and his fullness, Ephes. 1.23. In this sense it is said that the Church governs: not to darken the glory of her head by an ambitious superiority: 
The Church governs not to darken the glory of her head by an haughty superiority.  or to attribute unto herself a proper empire, as if she had something separate from her head: but in regard the preaching of the Gospel which is committed unto her, is the spiritual sceptre by which Christ manifests his power. And in this sort, none can humble himself, nor fall down before Christ, but he submits himself also to the Church, because the obedience of faith, and the doctrine of the Church are things united, and yet so, that Christ notwithstanding which is her head may reign alone; and may exercise his power without the help of a second.  

See 1. Cor. 14.25.  Surely God is in thee.] The Prophet shows what they shall say which by way of honour shall make supplication to the Church, to wit, they shall confess that God is in her of a truth. Some translate the word Ak, Only, which I reject not, but confess that it fitly expresseth the Prophet's meaning: yet it will not agree amiss to expound it affirmatively, Surely God is in thee. Now he shows, how strange Nations shall be subjecteth to the jews, to wit, in acknowledging that there is no other God but him, whom the jews worship.  
If it be objected Object. that this appertains not at all to the jews, who are now cut off from the Church: I answer, Ans. The Gospel notwithstanding came from them into all the world: and thus we acknowledge jerusalem to be the fountain from whence this pure doctrine of life issued. 
john 4.22.  In old time the jews only knew the true God, and none had the true worship but they: others being given to impostures worshipped their own inventions: in which respect Christ speaking to the woman of Samaria, said, We know what we worship, john 4.22. It is rightly said here then, that God is in thee, because other nations knew not God. But because there is here a close opposition, I willingly receive the particle Only, so as it serves as a testimony of the sound conversion of the Gentiles, who contenting themselves with one only God, shall utterly forsake their Idols.  
The sum is, 
The sum of this verse.  that those who swollen with pride before, and despised the Church with a scornful eye, should now subject themselves unto her after they were taught what Gods true sanctuary was, yet so (as hath been said) that God shall not therefore give over his principality though he thus advanceth his Church. And here we may behold a sign of true conversion, to wit, when we worship not a god of our own forging, but such a one as is acknowledged in the Church. This excellent title also which is given to the Church is not to be omitted, God is in thee, for God is in the mids of it, because he hath chosen his dwelling there, as in Psal. 46. If we be God's people and do submit ourselves to that doctrine of salvation which he sets before us, then may we resolve upon it that he will assist us, because he never fails those that seek him. This therefore is a perpetual promise, and ought not to be restrained only to those times.   
Vers. 15. Verily thou, o God, hidest thyself: O God, the saviour of Israel. 
NOw Isaiah breaks forth into an exclamation, showing, 
God will for a time hide himself, before he manifests his glory for his Church deliverance, thereby to make trial of her faith and patience.  that they must wait long for the enjoying of God's promises, for the people were in danger of declining, seeing the wicked had the world at will, and that all things went cross with them. I know well that many expound this place otherwise, for the Hebrues for the most part interpret it thus, That the Lord will hide himself from the Gentiles, but will manifest himself to his people. The Christian Doctors bring another exposition, but as far from the purpose. I grant that which they say savours of wit, when they affirm that Christ is an hidden God, because his divinity was hidden under the infirmity of his flesh. But this hath no affinity with the Prophet's intention, who saith, God is hid, because he seemed as it were to estrange himself for a time, whilst he suffered his Church to languish under divers oppressions and calamities, they were therefore to build up one another by hope, which as Paul saith, is not of things seen, but of things hidden, Rom. 8.24. And in this sense Isaiah saith that God was hid, because they saw not the promises by & by performed: thus he meant to draw their minds from the consideration of things present, and to ravish them above the heavens.  
So also must we do, if we mean to apprehend and embrace his help. We have need of patience 
We have need of patience.  than you see, that when the promises are deferred, we may also be able to hold our desires in suspense. He said erewhile that the heathen should feel God's presence, notwithstanding they were then blind and sottish: but because the time of the manifestation hereof was not yet come, it is not without cause that this exclamation is intermingled, to wit, that before God will manifest his glory, he will hide his power for the trial of his servants.  
Besides, from the epithet which is by and by added, where God is called the saviour, the Prophet speaks not of the essence, but of the want of his succour: for he shows, that God hide himself from minding the deliverance of his Church, in regard he withdrew his hand for a time, as if he had purposed wholly to forsake the same. 
We must be content to suffer our salvation to lie hid for a time, See Col. 3.3.4.  Our God will have our salvation lie hidden then as it were in darkness, to the end that if we will have any part therein, we may make our accounts to go out of this world, because this benefit will not by and by appear unto us: we must therefore wait for this salvation with an invincible constancy, 
Yet we must wait for it with an invincible constancy.  for it is expedient, and for our great good, that God by this means should examine and prove our faith, that so when afflictions do diversly press us, we yet cease not to rest ourselves upon him, and upon his promises.   

Vers. 16. All they shall be ashamed and also confounded: they shall go to confusion together that are the makers of Images.  
17. But Israel shall be saved in the Lord with an everlasting salvation: ye shall not be ashamed nor confounded world without end.  

As God in the former verses took order for the salvation of his Church, so here he decrees the destruction of his enemies.  THe Prophet here compares the jews with the Gentiles, to prevent a difficult and dangerous temptation wherewith they might be shaken, by seeing the Gentiles to have all things according to their wish. For they might well think in such straits that either God favoured the Gentiles, or, that he neglected his Church, or, that all things were huddled up together at adventure. The Prophet therefore advertiseth them, that howsoever the profane nations flourished for a time, and seemed to be advanced above the clouds, yet their perdition was decreed as well as the salvation of Israel. In a word, he admonisheth them not to judge of God's power by the estate of things present, lest they should fix their thoughts upon things of no continuance, but that they should rather lift them up to the eternal salvation, and in the mean while being stricken with God's hand, patiently to bear their condition, without grudging at the prosperity of the wicked, who were shortly to have a shameful fall, Psal. 37. This sentence than is knit to the former: for whosoever shall be well instructed that God hides himself whilst he is a saviour, will not much be moved at the prosperity of the wicked, nor at the misery of the faithful that are despised, and exercised with sundry afflictions, because the end of the one is shame, and the end of the other glory.  
Thus you see how the Lord proves our faith and patience, and yet, that nothing of our eternal salvation which is prepared for us shall fall to the ground: and that such who seemed the only happy men, shall in the end perish. All the good they now enjoy shall turn to their extreme ruin, because they abused the gifts of God, and like thieves, usurp upon that which is none of theirs, though they seem to be the just possessors of all things. As oft then as these thoughts shall trouble us, to wit, that the wicked prosper, that God favours them, and that the promises upon which we rest are vain, let us have our recourse to this sentence of our Prophet, as to a safe city of refuge, and let us thus fortify ourselves; God will not disappoint us of our hope: in the end we shall be delivered, though we be now exposed to the reproaches, injuries, outrages, and cruelties of our enemies.   
Vers. 18. For thus saith the Lord (that created heaven, God himself that form the earth, and made it: he that prepared it, he created it not in vain: he form it to be inhabited) I am the Lord, and there is none other. 
THis verse serves to confirm that which was said before, 
An argument taken again from the less to the greater, as in verse 12.  for the Prophet would have the jews fully resolved, that the Lord at last would work their deliverance, albeit they were a long while oppressed under a miserable servitude; and therefore some by the earth, understand the land of judeah: but I rather take it to be an argument taken from the less to the greater, as we said before in the 12. verse; to wit, That seeing God's providence reacheth generally over all his creatures, by so much the more doth it extend itself to those whom he hath adopted for his children, in regard he hath a special care over them. Thus stands the Prophet's argument 
The prophet's Argument.  then, Seeing God hath created the earth that men should inhabit it, much more hath he made it a place of abode for his Church; which he esteemeth more than of all creatures beside: If he hath settled the earth upon her foundations, in giving it a certain form, and in ordaining it to a certain use and end, that men might be nourished and sustained with the fruits it bringeth forth; no doubt but he hath given it to his children in the first place, 
God's children have or aught to have the first place in the earth. Our minds must be upheld by hope, by which we may manfully resist temptations.  and that in a sovereign degree of honour above others. I grant we see not this come always thus to pass, and therefore our minds must be framed to be upheld by hope, that so we may stand firm and invincible against all sorts of temptations. In a word, the Church of God shall stand as long as the foundations of the earth remain, for it shall be established before God, as the Sun and Moon in the firmament, Psal. 89.36.37.  
In Chap. 54.9. he will use an argument of greater force, to wit, If the covenant which was made with Noah touching the constant estate of the world, be firm, 
Gen. 9.9.  much more shall his promise made to his Church be sure and permanent: for the world is corruptible and perishable, but the Church, which is Christ's kingdom, shall remain for ever. 
The Church remains for ever.  The promises therefore which are made concerning her, must needs be more firm and stable than any thing beside. Now because the earth's principal ornament stands in her being inhabited, the Prophet adds, that it was not created to be waste, but for men to converse in.  
If any shall object Object. on the contrary, that the earth was without form, and void even after it was created, as it appears in Genes. 1.2. where Moses useth the same word Tohu, that the Prophet here doth, which signifies, without form, Ans. and empty; the solution is easy: for the Prophet speaks not of th● beginning of the creation, but of God's purpose: by which he ordained the earth for men's use and abode. The Prophet than contradicts not Moses at all, seeing he hath respect to the use and end.  
As touching that which follows, to be inhabited: it extends itself to all mankind in general; to wit, the earth is ordained for all men to dwell upon. For whence comes it to pass that the Lord nourisheth us, provides all necessaries for us; yea and sustains the very wicked? 
The reason why God continues sinful man upon the earth.  Is it not that his decree might continue steadfast, because he hath appointed men to have their dwelling in it? Otherwise, it were impossible that he should endure so many vices & wickednesses to reign, and not utterly to destroy man from off the same: but he respects his own holy ordinance, and not our deserts. Hear is the reason then why states and kingdoms continue so long in the midst of Barbarians and Infidels; The Lord will have the earth inhabited. And howsoever for the sins of men, the Lord oftentimes brings some Countries into desolation, and sows it as it were with salt, in regard they become barren, and are notable to sustain their inhabitants: yet, he ever so mitigates his stroke, that the earth is inhabited by some, because God will have his decree to stand inviolable.  
But we must remember what I said before, to wit, whilst there is a world to be inhabited of men, that God will have a remnant reserved, which shall call upon his name. 
God will always have a remnant to call upon his name.  From hence then may all the faithful gather great consolation: for albeit the world contemns them, and that they be few in number; and on the contrary, that the wicked surpass them in multitude, riches, power, and authority; yet how little account soever be made of them, and that they be esteemed no better than abjects, and the offscouring of all things, yet are they precious in the eyes of the Lord, because he acknowledgeth them for his children; and therefore will never suffer them to perish.  
In that he repeats it again, I am the Lord; it is not only to justify his eternal essence; but to put a difference between his Majesty and Idols, that he might still retain the jews within the bounds of his pure worship and service. The superstitious sort will confess indeed that there is one God, but they forge that one God in their own brain: we must therefore know and acknowledge that God, which manifested himself to the patriarchs and Prophets. Neither speaks he here of God's eternal essence only, as many think, but likewise of all the offices which peculiarly belong unto him, to the end none may dare to transfer that which is only proper unto him, and not unto creatures.   
Vers. 19 I have not spoken in secret, neither in a place of darkness in the earth: I said not in vain unto the seed of jakob, Seek you me. I the Lord do speak in righteousness, and declare righteous things. 
NOw he brings the people to the doctrine of the Law, because God cannot be comprehended by the sense of flesh and blood. Howsoever than he be hid from carnal reason, yet he fully manifests himself, and gives a remedy in his word, which supplies our want, to the end we should seek no further than it: were it not so, we should be left as men without any hope at all, and should utterly quail. He therefore protests, that he called us not unto him in vain, albeit his help be deferred; because that which he hath promised, is most sure.  
As he hath showed us clearly then whither we ought to flee, and upon what to rest, so will he let it be seen by the effects, that the hope of such as have stayed upon his word, shall not be fruitless. Hence we may see how abominable their speeches are, who affirm that a man can gather no particular assurance of his salvation 
An horrible blasphemy to affirm that a man can gather no particular assurance to himself of his own salvation out of the Scriptures.  from the word of God: they also make it no better than a nose of wax, that they might discourage God's people from meddling with it. For these mastiffs bark thus, in regard they see it discovers their errors, and that the whole foundation of their rotten building, is overthrown by the doctrine contained in that little volume.  
But with David we answer; Thy word, O Lord, is a lantern to my feet, and a light unto my paths: Psal. 119.105. With Isaiah and the rest of the holy Prophets we answer; that the Lord hath delivered nothing that is obscure, doubtful, or deceiving: and with Saint Peter we confess, that the word of the Prophets is most stable and sure; to which, as he saith, we do well in giving heed, as to a light that shines in a dark place, until the day dawn, and the day star arise in our hearts: 2. Pet. 1.19. And if this were said of the Law, and of the Prophets, what shall we say of the Gospel, by which this light is openly revealed unto us? Shall we not affirm with Saint Paul; If the Gospel be yet hid, it is hid in them that are lost, whom (Satan) the God of this world hath blinded? 2. Cor. 4.3. Let the blind world then accuse itself, when it cannot endure the brightness of this word: and as for us, let us stand fast and abide by this heavenly light, which the faithless labour to dim and darken with their mists and fogs of errors.  
Moreover, it seems the Prophet alludes to the Oracles which were given out of caves and the three footed stool of their Idols; for they were things uncertain, and full of illusions. But God's answers are free from such things: for he speaks not in darkness, 
Prou. 9.3.  but in the highest places of the City; neither utters he aught that can deceive, or be turned two manner of ways.  
Object. But will some say, experience teacheth that the Scripture is both hard and obscure. Ans. It is very true; but this is to be attributed to the dullness & slowness of our understandings, and not to the Scriptures. For the blind, or such as are weak sighted, 
Simile.  cannot accuse the Sun, in that they are not able to behold it. The fault is in themselves. And yet this remains sure, that as many as are teachable; and yield obedience unto God's ordinances, shall not lose their labour, because the Lord will show himself a faithful teacher towards the humble and meek. 
Psal. 25.9.   

The Scriptures easy to them that will understand: Prou. ● 9  Howsoever than all attain not to a perfection of knowledge, yet the study of such as seek unto God unfeignedly, shall never return without fruit. In this clause also the Prophet shows, that the end and use of the Law, serves to bring men to God: for it is the only true happiness of man, to be knit again to his Saviour: and the sacred bond of this conjunction, consists in faith and in true piety.  
Now in the second member he not only protests that he spoke distinctly, and without ambiguity; but also sets forth the steadfastness and certainty of his word: 
The steadfastness and certainty of God's word.  as if he should say; I make not these large promises to cirumvent or beguile pooore captives withal, as if I meant to feed you only with fair words; but I will also surely perform whatsoever I have promised. And thus he convinceth their ingratitude, who being called, answered not: for God's meaning is to make us partakers of all the good things which he offers us, whereof otherwise we are utterly destitute.  
Where it follows, that God speaks in righteousness, it serves as an exposition: as if he should say; 
God's word never yet found deceitful to any that rested upon the truth of it.  My word by which I seek to draw the Saints unto me, was never yet tainted with any untruth, but contains things that are altogether righteous: Psal. 19.9. The words of the Lord, saith David, are pure words, as the silver tried in a furnace of earth, fined sevenfold: Psal. 12.6. In God's word than we have a clear righteousness shining out unto us; which having scattered all our darkness, will forthwith enlighten our minds and understandings.   
Vers. 20. Assemble yourselves and come: draw near together, ye abjects of the Gentiles: 
* Or, those which carry the wood of their Idol, and which pray unto a God that cannot save them, have no knowledge.  they have no knowledge that set up the wood of their Idol, and pray to a god that cannot save them. 
HE bids defiance to all Idolaters, and summons them to appear, that they might have the matter taken up, 
All Idolaters summoned to appear.  upon some reasonable conditions; as we have seen before in other places. But the issue will go wrong on their sides, because all their reasons will be easily overthrown. As if he should say; They now please themselves in their superstitions, but when their cause comes once to the trial, all pretexts shall by & by vanish like smoke; so as it will be no mastery to put them all to silence. Let them assemble then if they will by troops, let them consult, conspire, and do their utmost by threats, frauds, and terrors, yet must the truth needs prevail at length against them.  
The jews had great need of this confirmation, in regard they saw idolatries and superstitions to have the full swinge on every side, and the true service of God utterly to be extinct.  
To this fortress also must we flee at this day, when we consider our feebleness and weakness. The Turks possess a great part of the world. The Papists advance themselves with their crests set up on high in every place: and we in the mean while, which are but an handful, are esteemed no better than the worms of the earth: but yet in the end, truth which is great, will prevail, 
The truth will at length prevail.  and as a conqueress, will pull down all that state and pomp which now dazzles our eyes.  
Some translate the word Pelite, Rejected: others, Fugitive, or, escaped; and think it is directed to the jews which were returned home. But this sense is too far fetched: it rather seems that the Prophet understands thereby, the rejected of the Gentiles; because the verb palate, signifies to reject. And yet the Prophet speaks not here of the common nor worst sort, but directs his speech to those that were the learnedst, richest, and of greatest renown among the Gentiles. For he calls them rejected, in respect that they are nothing in the sight of the Lord. And yet if any had rather expound the word; a far off; I hinder him not: for it is as if he had said; Assemble you selves from all parts of the earth.  
In adding, those which carry the wood: he shows with what fury Idolaters are carried away, who worship the Idols which themselves carry upon their shoulders in processions: or, we may (if you will) take this word, To bear, To lift, or, set up in some high place: for it is the policy of Satan, to erect and set up Images upon pillars and in high rood lofts, to strike men with an admiration of them, and to draw them by the only view to proffer them some sign of reverence and honour. And yet we may take it simply for the whole service which is performed to the Idols, that he might plainly show how there was nothing but vanity and folly in all that they did. For the superstitious sort cannot be ignorant, that their Idols have more need of men's help, than men have of theirs, 
Idols have more need of men's help then, they have of theirs.  that can neither go, nor stand an end, unless men lend them their hands. And to this appertains that which is added, that they pray unto a God which cannot save them. For what folly is it to pray and make vows to a senseless stock or stone, that neither hears nor sees? And yet the unbelievers ride post (as it were) to dumb and dead Idols for help.   
Vers. 21. Tell ye and bring them, and let them take counsel together, who hath declared this from the beginning? or, hath told it of old? Have not I, the Lord? and there is none other God besides me, a just God, a Saviour: there is none besides me. 

A comparison between God's predictions, and those of the Idols.  Again he protests against all such as might trouble the jews or weaken their faith by their scorn. For the Prophet aims always at this mark; to wit, that he may fortify the people's faith against the assaults of the Gentiles; because the poor jews, who were so extremely handled, were in danger of staggering in the midst of so many great and violent temptations, had they not had some pregnant arguments set before them to hold them in their faith and obedience towards the true God. Thus then he permits the profane to bring in whatsoever they can for the maintenance of their cause.  
Where he saith, let them consult together: it is added in token of the greater boldness and confidence: for the Prophet's meaning is, that they shall gain nothing (as we have said before) albeit they conspire never so much together. It may be also he meant to show how there was nought else but vanity and deceit, in all that which the Idolaters dream of, touching the excusing of their errors. Make what pretences you will then, saith he, to colour your inventions, yet shall God's word be strong enough to sustain the faith of his servants. He calls them therefore to a right examination of things, that they may compare all the brags of the Infidels, touching the predictions of their Idols, with the Law and the prophecies.  
I willingly receive that which is affirmed by all; to wit, that the Prophet speaks of the deliverance of the people. But in regard the overthrow of the Babylonian Monarchy was joined therewithal, therefore I think one of these things is compared with the other. And because one sentence is repeated twice, these two words, Mikkedem, and Mean, are as much in effect as if he had said; From the beginning, and from the times past: for this prophecy was published long time before the things (prophesied) were accomplished: whereby the faithful might evidently perceive, that it was God which spoke.  
To prescience he adds his power, as we have often said: and yet withal he shows to what end God is powerful; even to save his people.   
Vers. 22. Look unto me, and ye shall be saved: all the ends of the earth shall be saved; for I am God, and there is none other. 
HItherunto he hath spoken only to the jews, 
Now the Prophet turns his speech from the jews to the Gentiles.  as if salvation appertained to none but them. Now he extends his speech further off: for he calls a great audience to him, even the whole world, to partake of the hope of salvation: and therewithal condemns all nations of unthankfulness, if in giving themselves still to be seduced with errors, they obstinately shunned the clear light which was offered. For can a man commit a greater sin, then directly to reject his own salvation?  
God commands all then to look unto him: to which Commandment he adds a Promise: for this hath greater weight in it, and confirms the matter much more, then if he had set it down simply by way of a command. We have in this text therefore an excellent testimony touching the vocation of the Gentiles: wherein we see how the Lord indifferently calls all sorts of men unto him, the partition wall being broken down, which separated between the jews and the Gentiles. 
Eph. 2.14.   
Moreover, we are here taught the true means how to obtain salvation; even to look unto God, and to turn unto him with our whole heart. But we must look unto him with the eye of faith, that we may embrace the salvation promised to all, in jesus Christ. For God so loved the world, that he gave his only begotten Son, that whosoever believes in him, might not perish, but have everlasting life: john 3.16.  
Now when he exhorts all the ends of the earth, 
All have erred.  he shows that all men have hitherunto erred out of the right way, & have had no respect unto the true God: for where infidelity reigns, there God cannot be discerned from Idols. In a word, he shows that the condemnation of the whole world, ariseth from doting upon their own inventions, whereby they forsake the living God: for from the knowledge of him, flows eternal and assured salvation. 
The way to salvation described.  The Lord than reacheth out his hand to save all nations, and shows them what way they should take to obtain it. And thus it appears it fell not out by chance, that the Gospel was generally preached unto all nations under heaven: but that it proceeded from God's decree, who had ordained it so to come to pass long before. Yet he accuseth the Gentiles of blindness, as I have said ere while, in that they turned their eyes after vanities, and ran which way soever their giddy spirits led them. For howsoever by nature they could not find out the true God, having from their infancy been trained up in superstitions, and were bewitched with them; yet God had just cause notwithstanding to blame them for the profane contempt of his grace. Hypocrisy, you know, is always wrapped in ignorance, 
Hypocrisy always mixed with ignorance.  so as men had rather be deceived through vain deceits, then to be led the strait way unto God.   
Vers. 23. I have sworn by myself: the word is gone out of my mouth in righteousness, and shall not return, 
* O, that is, every knee, etc.  that every knee shall bow unto me, and every tongue shall swear by me. 
HE adds a more manifest confirmation to the former sentence: 
A confirmation of the f●rmer sentence.  for because this calling was extraordinary and unheard of, he therefore adds an oath, as men are wont to do in things that are strange and hard to be credited. The jews might have made replies, in regard they were then reputed the only elect people. But in that he confirms it with an oath, all contention is taken away. I grant the Prophet aims again at the same mark that he did in vers. 6. to wit, that God's glory shall so shine in the restoration of the Church, that all the world, from the rising of the Sun, to the West, shall admire the same: or, to tell it you in a word, that the signs of God's power shall so shine in this deliverance, that all nations shall be confounded with fear and astonishment. In the mean while hence we may gather that which I touched before; namely, the Gentiles are here equalled with the jews, so as God shall be the common father of all, and his name, called upon in all places.  
Now God swears by himself, because there is none more sufficient to be a witness of his truth: for he is the truth itself. Men swear by greater than themselves, 
The c●use of God● oath.  as the Apostle saith, Heb. 6.16. but God having no superior, swears here by himself.  
We must note the cause of this oath. It is even to sustain the infirmities of the Saints, lest they should float up and down in uncertainties. What a wonderful goodness of God is this, who to remedy our diffidence, disdains not to use his own name, as if he laid it to pawn? On the other side, how gross and vile is our incredulity, if this oath do not satisfy and content us?  
Now seeing God reserves to himself the confirmation of all truth, we must take good heed when we are constrained to call him for a witness in oaths, 
God's name not to be mingled with creatures in our oaths.  that we mingle not his name with Saints, or any other creatures whatsoever: but using it with such reverence as is meet, let us reserve his honour full and whole unto himself.  
The word is gone forth.] The meaning is, that whatsoever the Prophet hath published at God's commandment, is firm and sure. As if he should say; This commandment passed not from me unawares. In this sense the word righteousness, is often taken for a true speech, and such as shall always be found so: and therefore he saith, that his word cannot be called back.  
To this appertains the other member; shall not return: that is to say, it shall still grow to perfection, until it appears by the effects, that it came from a God most just, true, and almighty: 
Men inconstant.  for man a will call back his word when he meets with any difficulty that may hinder him from keeping the same. But because nothing can let God from executing his determinations, 
God unchangeable.  the Prophet rightly concludes, that the course of this word cannot be stopped, nor broken off by any inconvenience at all. The particle, That is, must serve here for an exposition; to wit, Behold what this word is.  
Every knee shall bow unto me.] By this he means that all nations shall bow before God; because the deliverance of the Church shall terrify the whole world. Yet withal it follows from hence, that his true worship shall also be received among all nations. For we cannot truly bow the knee before God, 
What it is to bow the knee to God.  till he hath manifested himself unto us. Men may indeed present a kind of service to the one God, whom yet they know not: there is nothing but vanity and illusions in all this. He speaks here then of that true religious service, which proceeds from such a knowledge of God, as is rooted in the depth of the heart: for where no faith is, there can be no sincere worship. True faith, as we know, stays not herself upon any uncertain or unknown thing.  
He sets forth the thing signified therefore, by the sign; 
The thing signified see forth by the sign.  as the Scriptures are often wont to do. Whence we gather, that God requireth the outward service of the body: for the Prophet separates not the external profession of religion, from the internal affection of the heart. It is in vain then for such inconstant spirits to brag, 
A frivolous excuse of temporisers.  that they can honour and worship God in their hearts, though they bow their knees before Idols. It is in vain for them (I say) to make so frivolous an excuse, seeing the inward belief of the heart cannot be divided from the outward confession of the mouth. For with the heart, man believes unto righteousness, and with the mouth he confesseth unto salvation: Rom. 10.10. For this cause the Lord approves of their integrity and uprightness in his service, that had not so much as bowed a knee to Baal: 1. King. 19.18.  
Saint Paul applies this text to the last judgement, where he saith, that all shall be constrained to appear before the judgement seat of Christ. Although it is applied here to the people's deliverance out of Babylon, to the spreading abroad of the Gospel, and to the establishing of the kingdom of Christ. But the Apostle holds it for granted, (which we also are not to be ignorant of) that that which appertains to Christ's kingdom, ought not to be restrained to some parts of it only, but to stretch itself throughout the whole course thereof, even till the full and perfect accomplishment of the whole appear. What is it then to bow the knee unto Christ? It is when his doctrine is obeyed, 
What is meant by bowing of the knee to Christ.  and the preaching of the Gospel received.  
But many still resist it, and boldly contemn it: Satan plots sundry mischiefs, and with open mouth rageth against it continually; so as the accomplishment of this prophecy seems yet to be very far off. The knee shall then truly be bowed to Christ, when he shall triumph, and hath put down and destroyed all his enemies, and when he shall appear in majesty and in glory to all, which Satan and his supposts do now seek to abolish. And therefore S. Paul teacheth, that when Christ shall ascend up into his Throne to judge the world, then shall that be accomplished which began to take effect from the beginning of the Gospel, which we also see to draw near from day to day.  
The verb to swear is put for service, reverence, or subjection, by the figure called Synecdoche, when a part is taken for the whole. An oath also is part of the honour which is due unto God, 
An oath, part of God's honour.  for by it we confess and acknowledge that he is the author, father, and lawful protector of all truth, and that all things are naked and bare before his eyes, Heb. 4.13. When this honour therefore is given to Idols, God's Majesty is thereby violated with an execrable sacrilege: thus then, those which serve him purely, swear only by his name, and by nothing else. 
See Chap. 19.18.  But we have spoken of this matter in another place.   
Vers. 24. Surely he shall say, In the Lord have I righteousness and strength: he shall come unto him, and all that provoke him shall be ashamed. 

We must proceed from faith to feeling.  HE shows what true faith is, and what worship God approves of, to wit, when we have not only a bare knowledge of him, or think in our hearts that there is one God, but when we also feel what a one he is to us. Whosoever he be then that contents himself with a naked apprehension of God; is far off from that faith which so knits us unto him, that we feel him dwelling in us, according as S. Paul would have us not only to know Christ, but that he also should dwell in our hears by faith, Ephes. 3.17. For he that contemplates of an idle god in the heavens sitting at his ease, will never bow his knee before him with a sincere heart; neither will he ever make a frank and willing confession unto him.  
Now because righteousness and strength 
God the author both of righteousness and strength.  are the two main points of our salvation, the faithful acknowledge God to be the author of both in them, and thus they wholly attribute the glory of their happiness unto him: and in confessing that it proceeds from his free grace, it is to testify to all that by nature they are deprived of such gifts. They therefore confess that they can find neither strength nor righteousness in themselves, but do seek the same only in God, that he may not be defrauded of his proper right.  
He shall come unto him.] The expositors agree not touching the interpretation of these words: for mine own part, I understand this place only of the faithful, who submit themselves unto God, that so we might see the reason of the opposition which is between them, and those rebels which cease not obstinately to resist God. Thus I expound it then, Those who confess their righteousness and strength to be from God, shall come to him. For his meaning it, that we have access unto God by faith, so as all those which confess that their salvation consists in him, shall also come unto him, and feel him present with them.  
Truly, 
None comes willingly to God, till they feel their reconciliation with him.  a man can never voluntarily draw near unto God, till he be reconciled with him: for the more we feel the terror of his Majesty, the further off we flee from him. The Prophet in this place than magnifies this joyful fruit of God's favour, by means whereof, those that were strangers far off before, 
Col. 1.21. Ephe. 2.13.  shall now come and be made near unto him. To this agrees that in the 65. Psal. Because thou art a God that hearest prayer, therefore shall all flesh come unto thee.  
Now Isaiah having showed that God will gather in strangers from their dispersions, and entertain them in his own house, he denounceth an horrible judgement against contemners and despisers, who give themselves the rains, as if there were no God at all; and scorning all piety: wallow themselves in worldly delights. 
Faith, the mother of obedience.  For as faith only brings forth obedience, so the Prophet shows that it is infidelity only which provokes God to wrath and displeasure. When he brands the unbelievers with this mark, 
Infidelity, the mother of rebellion.  that they are rebels to God; yea, that they provoke him to the combat: therewithal he pronounceth that they shall be covered with shame, howsoever they make their triumphs in the sight of the world.   
Vers. 25. The whole seed of Israel shall be justified, and glory in the Lord. 
he now prevents an objection 
The prevention of an objection.  which might be made against this doctrine, to wit, it seems strange that the Lord should call those nations unto him which were far off before: as if they should say, Hath God then chosen the posterity of Abraham in vain? Shall his promises so often repeated Gen. 15.5. and 17.7. vanish into the air? To this he answers, that the Lord will not cease to be true in his promises still, so that howsoever God hath made choice of the Gentiles, yet notwithstanding the covenant contracted and made with their fathers shall stand still inviolable, because the elect jews shall hold their sovereign prerogative. For he speaks not here of their rejection as in many other places, but the Prophet only delivers this point, that God's grace which shall now be extended to all nations, shall still flow from this fountain, I am thy God, and the God of thy seed after thee, Gen. 17.7. whereas the most part of the jews than were rejected; this overthrew not God's covenant, because the remnant that were adopted always remained the true and lawful seed: and albeit they were few in number, yet were they the first borne in the Church.  
Moreover, all those among the Gentiles which were grafted into this body, began now to be the children of Abraham, as in Chap. 44.5. one shall say, I belong to jaakob, another shall subscribe with his hand, and say, I am begotten of Israel. From this title it is that we at this day are reputed by good right the Israel of God, though jaacob begat us not. 
Gal. 6.16.  The Prophet adds this then, that they should not think the covenant of God was abolished: as also, that they were not so to glory in their race and stock, that they should therefore utterly despise the Gentiles.  
The whole seed of Israel.] He stretcheth this seed further off, lest they should imagine it to be wholly restrained to the posterity of Abraham. For the Lord gathers his people indifferently both out of jews and Gentiles. In this place than he speaks in general of all mankind.  

Neither righteousness nor glory out of God.  We have further to observe, that the Prophet saith, we are justified, and shall glory in the Lord, for we must neither seek righteousness, nor glory out of him. Now glory is added, because it depends upon righteousness, and follows it. For which cause S. Paul saith, Where is thy rejoicing? It is excluded. By what law? of works? nay, but by the law of faith, Rom. 3.27. Also, if Abraham were justified by works, he had wherein to glory, 
Those justly glory that seek their justice in God only.  but not with God, Rom. 4.2. It follows then, that those shall justly glory, who seek their justification in God only, acknowledging that in themselves there is no matter at all of rejoicing.    

THE XLVI. CHAPTER.  
Vers. 1. Bel 
* Or, quite overthrown.  is bowed down: Nebo is fallen: their Idols were upon the beasts, and upon the 
* Or, Mares.  cattle: they which did bear you were 
* Or, thrown down.  laden with a weary burden. 

The coherence of the sentences rather to be considered now and then in this prophesy, than the division of the Chapters.  ISaiah continues forth his former argument; for we must not stand over-strictly upon the dividing of the Chapters, in regard they were not always aptly observed: but we are rather to consider of the sentences which cohere very well, as I have said; notwithstanding, if any had rather have it the beginning of a new Sermon, in regard that he forthwith speaks of the ruin of Babylon, I do not much contradict him. Bel and Nebo, were Idols which the Chaldeans worshipped, and it is very likely they were their chief patrons, for Idolaters always make choice of some principal gods, 
Idolaters will always make choice of some principal patrons.  under whose protection they think to be safe. We may also conjecture that this Nebo was an inferior god, added to the great god Bel, as Mercury was to jupiter. And under the names of these two the Prophet also comprehends all other Idols, foretelling by the spirit of prophesy that all the abominable Idolatries and superstitions of the Gentiles should be abolished, when God (having subdued the Idolaters under his feet) shall in triumph lead them captives, for than it should be manifest to all that he was the just avenger of his Church. The Chaldeans proudly boasted of the protection they had under their false gods; but the Prophet refutes this vain confidence, saying, that the God of Israel will not content himself only to root out the profane people, but will also overthrow all their gods to their utter shame and disgrace.  
And therefore he saith, that they shall be borne upon mares, in regard they should be thrown into some cart, or other to be transported and tumbled upon heaps together as it pleased the carters to dispose of them: that is it which he signifies by the word put down, because the soldiers should lay all the gods on heaps which were so highly advanced before. And no doubt but this was accomplished when the Medes and Persians took Babylon: for the Monarchy being translated to them, these Idols also were taken away as part of the spoil. Now howsoever Isaiah prophesied these things in respect of the Babylonians, yet doubtless he specially aimed at the coming of Christ in the flesh, at whose appearance all Idolatries and superstitions should be abolished. For when his kingdom is once established, 
Where Christ's kingdom is established, there all Idols fall to the ground. Se● 1. Sam. 5.4.  all Idols forthwith fall to the ground, for it is not possible that false religion and superstitions can stand with his true knowledge: he expels all darkness by his brightness, so as he leaves no room neither for the false gods, nor any of their services: for what communion hath light with darkness, or Christ with Belial? as S. Paul saith, 2. Cor. 6.15.  
But withal we must observe that the Prophet respected the time in which the jews were held prisoners: for they saw the Chaldeans perfume their Idols, and attributed unto them a sovereign power, as if the issue of all things had been at the beck of these puppets, and in the mean while they scorned the God of the jews, as if he had been insufficient to defend his people, (or if he were) yet that he did not much regard them. He shows then that there shall be such a change, that the gods of the Chaldeans which were highly exalted should fall, and that the true God who seemed to be thrown to the earth shall be exalted, and shall revenge the outrages done unto his servants.   
Vers. 2. They are bowed down, and fallen together, for they could not rid them of the burden, and their soul is gone into captivity. 
THe Prophet derides the vanity of these goodly gods, who had neither strength nor motion, neither were they able to stand upon their fees, nor to defend themselves, seeing the poor beasts were feign to carry them. 
A close opposition between the true God, and Idols.  Hear is a close opposition then between their Idols, and the true God, who stands in no need of any help at all. But the Prophet to their further disgrace adds, that the mares (whereof he speaks in this verse) were bowed down with the burden, 
See verse 1.  of which they would gladly have rid themselves. And thus these false gods, after they suffered their worshippers to be deprived of them, were now become troublesome to the poor bruit beasts.  
Their soul.] It is an Hebrew phrase; by which the Prophet mocks these Gods who had neither sense, nor any understanding at all. He speaks it then by way of contempt against the vain and dumb Idols; to wit, that they and their soul were led into captivity.  
Object. But let us see if this may not as well be retorted upon the true God, whose Ark was taken by the Philistims, 1. Sam. 4.11. which was the sign of his presence: for thus it seemed, that the Lord himself was in a manner led prisoner.  
The answer Ans. to this objection is easy. For howsoever the Lord meant that the Ark should be a testimony of his presence, yet he forbade the jews to rest in it, but commanded them to lift up their eyes to heaven, and there to seek and adore him: for as he is a spirit, so meant he always to be served spiritually. 
john 4.23.  The Ark than was not worshipped in God's stead, but was a sign by which the people were led as by the hand, 
Col. 3.1.  to set their affections on things above, even upon the Lord himself: contrariwise, the Gentiles doted only upon their puppets, and attributed unto them a divine power. We may also affirm, that the Philistims were at last well scourged for their presumption; so as they felt how they had to deal with the true God: 1. Sam. 5.7.  
Object. But this answer may seem insufficient, because the Lord suffered his Ark to be in contempt for a time, as it plainly appears by the course of the history: Ans. 1. Sam. 5.6. Thus than the true solution is; that howsoever the Lord communicates himself with us by signs and sacraments, yet he will be sought of us in heaven. Moreover, himself had foretold by memorable prophecies, that the Philistims in their conquest led him not prisoner, but that be willingly exposed his Ark as a pray to his enemies, to avenge him of the wickednesses of the people. 
1. Sam. 3.11.  Also when the Temple was destroyed and burnt, and the vessels carried into Babylon, the jews could not be ignorant but the same God which they had worshipped in jerusalem, was the author of this chastisement, in regard he had so often foretold that by his Prophets, which then came to pass.   
Vers. 3. Hear ye me, O house of jakob, and all that remain of the house of Israel, which are borne of me from the womb, and brought up of me from the birth. 
THe Prophet here elegantly shows what great difference there is between the true God and Idols: 
A conclusion upon the premises.  for he said before, that the gods of the Babylonians should be carried upon carts, and drawn by beasts, because they were dead stocks: here he attributes a far higher propriety unto the God of Israel; to wit, that he carried his people, as the mother carries the child in the womb; which being borne, she always carries in her bosom. 
We may justify God to be the true God by our own experience.  Now he calls the jews to give ear, that they might make answer from their own experience; for they ought to be the more affected, in regard they had felt by the effects, that God had continually supported both them and their burdens. He useth a very fit opposition then, and from the former words thus concludes; Acknowledge and confess indeed that I am the true God, and in nothing like unto Idols, which are vain things, and dead burdens: add also, that in regard of my continual benefits, which I have never ceased to power upon you from your birth, you cannot be ignorant, but must needs know the greatness of my power. For the Lord is not only powerful for himself, but extends it to all his creatures, that we might truly feel the efficacy thereof.  
Which are borne of me from the womb.] This similitude, by which God compares himself to a mother that bears her child in her womb, is very fitting for his purpose. Now he speaks of the time past, in which he began to give unto his people testimonies of his grace: unless any had rather expound these words more strictly; to wit, that God hath in mercy advanced them, and borne them in his arms as a child borne of his mother: Psal. 22.9, 10. But because God began not only to be a nursing father to this people from their natural birth, but also begat them spiritually; it is not amiss to extend his speech even to that, to wit, that they issued as it were out of God's womb, into newness of life, and to the hope of the eternal inheritance.  
If any object Object. that God is every where called a Father: jer. 31.9. Mal. 1.6. and that this title properly belongs unto him: I answer, Ans. that God's love is so incomprehensible unto his Church, that all the similitudes in the world are insufficient to express the same. For it is a thing that hath many branches, yea infinite and unmeasurable; so as if all the benefits that witness true friendship, were gathered into one, yet this affection, for the greatness of it, far exceeds all that can be thought or spoken of: 
No similitude or borrowed speech sufficient to express Gods infinite love to his children.  there is no similitude therefore that can express his inestimable love.  
If we only understand it, that from the time God begat them, he hath borne and tenderly nourished them in his bosom: this will well suit with that which is written in the song of Moses; He nourished and carried them, as the Eagle doth her little ones upon her wings: Deut. 32.11. To be short, the Prophet's meaning is, that unless the jews forget their original, they must of necessity conclude, that they were not begotten in vain, but that God, who hath performed unto them the office of a loving father and mother, will never leave them, but always will assist them. And beside, that by continual succession of time, they so felt his power, that they were at no hand to do any homage to Idols.  
When he mentions the remainder, it is to show, 
Chap. 10.21.  as we noted before, that the greater part by their rebellion, made a defection from the Church: and thus the hope of the redemption, appertained but to a small handful. For this cause he craves audience, because the unbelievers were become no less deaf at his voice, than the profane nations. Now howsoever the estate of the people at that time was far from perfection, and that the remnant of this dispersed people was exceeding small, yet the Lord commands them to consider how miraculously they were preserved and kept unto that instant; that so they should not doubt but he would continue a loving father and mother unto them in like manner for the time to come. And in that he requires them to hearken to his speech, 
The true and only way to redress our miseries.  he shows that the true and only remedy of all our miseries consists in depending upon God's mouth, and in hearkening to the promises of his grace: for than we shall have strength enough to bear all our afflictions. As on the contrary, there is a wide gate set open to rush us into despair: yea, and to expect nothing but ruin and destruction, when we stop our ears, and will not hear his voice.   
Vers. 4. Therefore unto old age I am the same, even I will bear you until the hoar hairs: I have made you, I will also bear you, and I will carry you, and I will deliver you. 
I Expound this particle Vaughan, Wherefore: which we are diligently to observe. 
God not only gins, but perfects the work of his gr●ce in us.  For thus he concludes; I have begotten you and brought you forth; yea I have borne you in mine arms, whilst you were yet in your swaddling clouts: and therefore I will be the protector of your life even unto the end. And thus David reasons; Thou, O Lord, didst draw me out of the womb, thou gavest me hope even at my mother's breasts. I was cast upon thee even from the womb: thou art my God from my mother's belly: Psal. 22.9, 10. God promiseth the jews then, that he will always be a father unto them. The Lord, saith David, will finish the good work he hath begun in me: thy mercies, O Lord, endure for ever; therefore thou wilt not forsake the work of thine own hands: Psal. 138 8.  
This word, I; (six times repeated) is of great weight in my judgement, although the interpreters expound it simply as a pronoun demonstrative. But it signifies here not only Gods eternal essence, and that he will ever be like himself; but it is also spoken in regard of us, showing that we shall always find him one and the same.  
Where he saith unto old age: this might seem a strange speech, seeing we grow to be perfect men, after God hath once drawn us out of our childhood. But let every one examine his own strength as he ought, and we shall easily perceive, that none of us have so profited, but we shall still feel that God had need to uphold us daily by his power: for otherwise the most perfect would fall down flat at every turn. Which David also expresseth in Psal. 71. Cast me not off O Lord in the time of mine old age, forsake me not when my strength faileth.  
I have made you, I will also bear you. He renews the same argument again: as if he should say; God will not look to your deserts, but to his own work: and therefore will continue forth his grace towards you. Hence we may thus conclude; Seeing thou hast not only created us to be men, but also to be thy children, thou wilt doubtless continue to bear that affection to us, which fathers and mothers do towards their children, and wilt always have care over us.   
Vers. 5. To whom will ye make me like, or make me equal, or compare me, that I should be like him? 
THe Prophet brings in the Lord here complaining of the jews, 
We must not think the better of Idolaters because they seem to prosper in their sin.  for distrusting his power and goodness; as also for comparing him with Idols: nay, for abasing him beneath them. For in seeing the Chaldeans to have the world at will, they judged themselves hopeless, and that the memory of the covenant was so abolished, as if there had been no God left in heaven to have taken care of them. The Lord takes up a complaint therefore against them, in that he perceived they attributed some power to the Idols, and in so doing, obscured his regal authority. He handled the same argument in the 42. & 43. Chapters, and in those that follow: and therefore we have the less need now to insist any longer upon every word. That they should not measure God's power then, by the view of things present, he commands them to raise up their minds higher. The like advertisement were fit to be made to us at this day, if in beholding the prosperity of the Papists, we should therefore imagine that they had the true religion on their side: for otherwise, what were it but to compare the living God with Idols? This circumstance is diligently to be noted, because many expositors baulking, and neglecting it, do lessen the weight of this sentence: for they think the Prophet cries out only against the superstitious, who attribute some divinity to wood and stone, because God's glory is defamed, when he is compared to dead Images. I nothing doubt therefore but he taxeth their perverse judgement, and crooked conceits, wherewith the people were transported and carried away in adversity, to think that God respected the Babylonians above them. For, if God had favoured the Babylonians, it would thereupon have followed, that he had also approved of their idolatry: and thus his glory should have been given from him, unto senseless creatures. To conclude, hence we may gather a general doctrine 
A general doctrine.  (as S. Paul fitly applies it, Act. 17.25.) that God is rob of his honour, when we liken him to dumb and vain Idols.   

Vers. 6. They draw gold out of the bag, weigh silver in the balance, and hire a Goldsmith to make a god of, and they bow down and worship it.  
7. They bear it upon the shoulders; they carry him and set him in his place: so doth he stand, and cannot remove from his place. Though one cry unto him, yet he cannot answer, nor deliver him out of his tribulation.  
THe Prophet told us the same thing before, which he now repeats again, that he might engrave this doctrine the more deeply in our minds: for superstition hath taken such rooting in our hearts, that it cannot be plucked up, unless God wholly alter and change our nature. All that we have heard against the folly of Idolaters, will by and by slip out of our memories, because we always retain in us some seeds of superstition, there being nothing to which we are more inclined, then to file ourselves in this dunghill. He saith then that to forge Idols, one provides stuff, another employs his art and skill to fashion it: & thus there must be two fathers of whom these Idols are begotten: first, 
Two fathers of whom Idols are begotten.  the rich churl, who disburseth the gold, or silver: secondly, the Goldsmith, who gives a form unto them. And now behold a new forged god.  
Wherein he plainly taxeth the senselessness of those that seek a godhead in their purses, and in the hands of the artificer. For who would imagine that from so sudden a change, men would prostrate themselves before a piece of metal, 
A goodly God, that stands men in, so much the stuff, & so much the forming.  having put some shape unto it, according to their own fantasies? For it is such a god, as stands them in so much the stuff, and so much the fashioning.  
The particle Aph, put before the verb To worship, sets out this their madness: for there might be some excuse which deserved to be pardoned, if being suddenly overtaken with this error, they should fall down and worship some false god: but these persisted obstinately in their frenzy.  
This bowing and worshipping being added after the former circumstances, doth much aggravate the obstinacy, and shows that they were utterly bewitched. This blockishness then, as I have said, is too gross, when men will worship a god forged with their own hands.  
The same amplification is added in the verse following; They bear it upon the shoulders, etc. For being deprived of all common sense, they run and cry for help to such gods: and must they not needs be stark bedlams then?   
Vers. 8. Remember this, and be ashamed: 
* Or, return into your heart.  bring it again to mind, O ye transgressors. 

The jews reproved for having revolted for so light an affliction.  THis verse is expounded two ways; to wit, that God speaks both to the jews & Gentiles. For such as are but meanly instructed in the Law, are easily deceived, in that they quench the knowledge which God hath kindled in their understandings. Again, there is no man but hath some seeds of religion sown in his heart by the very light of nature: but he either choketh it by his infidelity, or corrupts and mars the same by his own inventions. In this sense than we may refer it to all mankind in general. But I had rather retain the other sense, and the very scope of the text requires it. For by and by after, he adds such things as appertains to none but to the jews, whom he here calls transgressors. For they were thrown down with a very little blast of temptation, and were revolted from the true God: as if their seventy years captivity must needs have blotted all the benefits of so many hundred years out of their hearts. In regard then that they had trodden under foot all right affection of piety, he sharply taxeth their ingratitude, in that they were so easily slid into superstitions.  
When he commands them to return into their heart, it is to show that they were not well in their wits before. Others translate, Bring back; which is nothing at all to the purpose, because even now he commanded them to remember, and will repeat it by and by in the verse following. He brings them now then to their own hearts, in regard the forgetfulness of God's former benefits proceeded from a kind of folly.  
Be ashamed.] Others translate, Be strong, or of good courage: and thus they drawing it from the word Ish, which signifies to behave a man's self valiantly. Others, from Ashish: which is as much to say, as foundation. As if he should say; Be of good courage; think not that I will destitute you of convenient succour. But I rather agree with Saint jerom, 
S. jerom.  who draws it from the word Esh, which signifies fire: for it better suits after their shame is discovered, that they should blush as red as fire, then to be valiant or of good courage. And yet I give every one leave to choose which of the readings he likes best. He would they should blush for shame then, in regard of their carelessness, unthankfulness, and wickedness, that afterwards they might turn unto God.   
Vers. 9 Remember the former things of old: for I am God, and there is nothing like me. 
THis is the exposition of the former sentence, 
An exposition of the former sentence.  for he shows more fully that which he was speaking of before; to wit, that God hath showed sufficient testimonies of his power and majesty; not only for two or three years past, but of old. For he had continued his benefits, & had made them to feel the tokens of his favour in a constant course continually. Thence he gathers that the signs of his Deity were sufficient to hold them from turning out of the right way. We have also to observe that he contents not himself to be called God, but to be acknowledged the only God; 
God the only God.  as we have said before. He will therefore be separated from all gods that men forge, that we may wholly rest ourselves in him: for he no sooner receives any to be a companion with him, but his throne will be made either to totter, or to fall quite down: for there must be one only God, or none at all.   
Vers. 10. Which declare the last things from the beginning, and from of old the things that were not done, saying, My counsel shall stand, and I will do what soever I will. 

An implification.  NOw he shows more at large after what manner he would have the jews to think of the time past, to wit, because they were daily instructed by continual prophecies so far forth as was expedient. But having made this preface, he comes in the next place to mention the hope of their deliverance. Neither are we to wonder that he repeats one thing so oft, because it was a matter whereof they could hardly be persuaded, for the people were not only slow to believe, but with their infidelity they joined rebellion. He admonisheth them then that they had been often taught for a long time together, how safe a thing it is to trust in God, who doth not so much commend his foreknowledge unto them, as to show what he had ordained to fall out by the ministry of his Prophets. Neither had there been any truth nor steadfastness at all in the prophecies, unless the same God which had foreordeined this or that to come to pass, had not also the events thereof in his own power. And withal he advertiseth them that in all prophesies he spoke nothing but the truth: for he published his decrees, to the end they should not doubt to rest boldly therein as soon as the Prophets had spoken. But because I have handled these things largely before, therefore I touch them the more briefly for the present.   
Vers. 11. I call 
* Or, the th●ught.  a bird from the East, and the man of my counsel from far; as I have spoken, so will I bring it to pass: I have purposed it, and I will do it. 
THe Prophet having spoken of the prescience and power of God, 
An application of the general doctrine to a particular use.  now applies his general speech to a particular use, for he means to comfort the jews: to wit, that they were not in such perpetual slavery under the Babylonians, as that no hope were left them touching their deliverance. He now comes to a specialty then, and promiseth that Cyrus 
Cyrus.  shall come with haste, howsoever it seem impossible in the eyes of flesh and blood. Where I have translated the word Aait, thought, almost all the Interpreters translate Bird, which is the true signification of the word: but because we may gather out of the second of Daniel, verse 14. that it is sometimes taken for counsel, or thought, I had rather follow this interpretation, which is also approved by certain Hebrues: yet it may be, the Prophet therein alludes to a bird; as if he should say, It shall be a swift thought or counsel; neither do I deny but he notes the swiftness of Cyrus his voyage.  
Where he calls Cyrus, the man of his counsel, it is a repetition much used amongst the Hebrues, whereby also it appears, that the word Aait is put in the first member for thought, or decree. Now he calls him a man of his counsel, because he shall be the executioner of this judgement. Notwithstanding if any had rather retain the word Bird, I will not gainsay him, in regard of the near affinity that is between the similitudes: for Cyrus his coming was so sudden and unexpected, as that he seemed to come string as a Bird. He besieged and took Babylon whilst the Chaldeans thought all passages were shut against him. Also, if this interpretation be better liked, we may say that Isaiah alludes to those divinations which they made from the flying of Birds, whereunto the Chaldeans were exceedingly given: for as they practised judicial Astronomy, 
judicial Astronomy.  so observed they the flying & chirping of Birds, thinking that herein consisted a certain knowledge of things to come, but the Lord tells them he will send a bird which they could not foresee. Notwithstanding, the first exposition contents me best, to wit, that he hath respect to the swift passage of Cyrus, signifying, that the ways can not be so shut up, nor the fortresses so strong, that they should hinder him from approaching suddenly unto Babylon.  
Where he adds from the East, it serves not only to make the promise certain, but also to assure the jews that no distance of way should be able to let or foreslow this work of God, and therefore by way of exposition he adds in the second member, from far. Hence let us learn to what end we ought to refer all that which we read of God's prescience or power in the holy scriptures, for these things are not said to hold us in suspense, but to the end we might the better apply them to our use.  
He also closely opposeth God's counsel to our thoughts. Why so? Because he will so deliver his Church, that men shall not be able to conceive the reason thereof in their minds. Howsoever than that which God promiseth seems incredible, yet he shows that he will easily open himself a way, to the end we should not measure his incomprehensible counsels within the [narrow scantling] of our reason.  
I have thought it. Others translate, I have form it: but I think the verb jatser agrees best, being taken here for to think. He therefore confirms that which he said before, to wit, that this was thus ordained of him before, and therefore should remain steadfast and inviolable. And whereas he adds, As I have spoken, so will I bring it to pass, it is as much as if he had said, that he foretold no thing in vain, and that this prophesy which was published at his commandment, aught to be accounted of, as if it were already accomplished. He hath put this first member then to gain credit to his words: and then he adds in the second, his thoughts, with his word preached: which we are diligently to observe, because we are tossed with divers distractions, doubting whether God hath spoken in good earnest or no; because we imagine him to be such a one as ourselves; that is to say, [in plain English] an hypocrite, or a dissembler. But he protests that nothing proceeds from him, but that which hath issued from his mature deliberations: so as the preaching of the word, is no other thing but an assured testimony of his secret counsels, which he hath purposed to manifest unto us. 
God's promise and the performance go together.  As oft then as the Lord utters his voice, we ought to build upon the assured accomplishment of it.   
Vers. 12. Hear ye me, ye stubborn hearted that are far from justice. 

The rebellious nature of the jews described.  HE sharply rebukes the jews again, who would neither give credence unto God, nor receive any consolations at all in their adversities. This was a galling reprehension, which no doubt went very near the quick: but they well deserved it, in regard neither threatening, nor promise of God, were it never so sweet and amiable, was available to tame them. These two epithets which he here useth, are to be noted: whereby he gives us to understand, that the afflicted and miserable, shut up the passage of God's help from them by their own rebellion. For by their murmurings and grudge, they shake off the fear of God, and in thus doing, rush themselves headlong into such desperate courses, that they make open war upon him. Now he speaks to the jews, who were ready to burst with malice and pride: notwithstanding afflictions oppressed them to the utmost. And thus having shaken off the fear of God, they fell into open raging, which [I would to God] many among us were not guilty of, who wax worse by their calamities. Thus than they would accept of no remedy nor medicine at all to cure their evils. If any would have the word justice to be taken here for God's succour, as in the verse following; I leave it free for them so to do: for it is no strange thing to see the obstinate, who repel God, and reject his grace, to be unable to rest upon his sweet promises, or not to suffer that any should do them good, albeit help be offered them.   
Vers. 13. I will bring near my justice: it shall not be far off, and my salvation shall not tarry: for I will give salvation in Zion, and my glory unto Israel. 

An opposition between the injustice of man, and the justice of God.  IF any had rather retain that which I was saying; to wit, that such as are far from justice, and uncapable of God's grace, are here called to repentance, the sense will be all one: but if we say that the jews were far from justice, in regard they were given up to a dissolute behaviour as men past grace, than there is an apt opposition between the justice of God, and the justice of men. Although the jews than were far from justice, and had cast off all study of piety; yet God affirms, that his justice is near. As if he should say; I must confess incredulity is a main let and hindrance, yet shall it not hinder me in the end from manifesting the force of my truth. What though some did not believe, saith Paul? shall their unbelief make the truth of God without effect? God forbidden. Rom. 3.3. Yea, let God be true, and every man a liar. And to say the truth, if he did not overcome men's stubbornness by his goodness, we should incontinently perish. For which of us receives the bounty of God, or his grace when he offers the same, as we ought? 
Why God withdraws his favour from us for a time.  Doth he withdraw his mercy or his truth from us? It is for no other cause, but for that we be far from justice. Contrariwise, though we resist him, yet he draws near unto us, that he may manifest his justice, albeit we be utterly unworthy of it. Yet he doth this in such wise, as the wicked receive no fruit at all by it. For the Prophet comprehends not those cursed apostates, as if this salvation promised belonged unto them; but only affirms, that God hath means ready to make his justice appear.  
But here it is needful for us to consider in what state this people stood, to whom this speech was directed. They were all in a manner tainted with the sin of infidelity, and those that rested upon the promises were but very few: 
All are gone out of the way.  even the elect sometimes showed themselves but too obstinate; so as they seemed to be no less infected with this contagion than the rest. He taxeth them all in general then, as well to convince the reprobates, as to gall the elect, and to bring them into the right way. But he chief sets himself against the rebels, as I have said, who obstinately and stubbornly rejected all hope of grace.  
And my salvation.] Hereby it appears what he meant by the word justice; to wit, the help and secure of God promised in fit and due season to his people. He takes justice and salvation then, for one and the same thing, because it is an excellent testimony of God's justice, when he conserves and protects his distressed ones. It is not added superfluously, that it shall not be far off, and shall not tarry: 
Note Gods great clemency.  for herein he expresseth God's exceeding great mercy, in that he will finish the course of his justice, albeit the people should resist the same.  
And will put.] The letter Vaughan, is here put for a particle of rendering the cause, thus; For I will put. Now this is a confirmation of the former sentence: as if he should say; Seeing the Lord hath once determined to save jerusalem, she cannot be disappointed of such a benefit. He joins his glory with the salvation of the faithful: as also Saint Paul takes the word glory, 
God's glory and our salvation linked together.  for mercy: Eph. 1.6. and 3.16. For than God's glory shines fully, when he draws his children out of the bands of death, and sets them at liberty, because he will have the salvation of his Church and his justice, to be conjoined with an indissoluble knot.    

THE XLVII. CHAPTER.  
Vers. 1. Come down and sit in the dust, O Virgin, daughter Babel, sit on the ground: there is no throne, O daughter of the Chaldeans; for thou shalt no more be called Tender and delicate. 

God's decree put in execution.  NOw Isaiah sets that down at large, which he mentioned before touching God's counsel, and the execution thereof. For he speaks here in plain terms of Babylon's fall, 
Babylon's fall.  because there was little or no hope that the people should ever return, as long as the babylonical Monarchy flourished. He therefore conjoined these two things together; to wit, the overthrow of this Monarchy, and the people's deliverance which should ensue. For the stateliness of this City was unto the poor jews as a deep grave, in which they were buried: but when the Lord opened it, than the people's first life was as it were restored to them afresh. In that he commands her to come down: it hath greater weight in it then if he had directly threatened she should come down: for thus he speaks with authority, as if he were already set in a throne of judgement: for he spoke nothing but what he had warrant from God to deliver; and therefore he boldly pronounceth what should happen. And this commission we see the Lord gave to jeremiah; Behold, I have set thee this day over kingdoms and nations, that thou shouldest pluck up and destroy, 
No power so high, but it is subject to the authority of God's word.  and pull down and plant: jer. 1.10. For there is no power at all that is not under the check of God's word.  
Lastly, his meaning is to bring the jews as it were, to view the thing done, for they could not without much difficulty conceive how this change should hap, unless God should destroy their enemies with thunder & lightning from heaven. Touching this word daughter of Babylon; it is a figure much used among the Hebrews, when they speak of Cities and nations. He calls her virgin, not in regard of her chastity or shamefastness, but because she was tenderly and delicately entertained, as virgins be, and was not as yet forced nor ravished by the enemy, as it was said of Zidon in Chap. 23.12. The like may be said at this day of Venice, 
Venice.  and of other Cities flowing and abounding in riches and pleasures: in which regard, they seem most happy in the eyes of the world. But they have no less cause to fear the change of their estate, than the Babylonians, howsoever they seem now to be far off from danger. For thou shalt be no more: that is to say, those that esteemed thee happy, shall rejoice no more with thee for thy prosperity.   
Vers. 2. Take the millstones, and grind meal: lose thy locks, make bare the feet, uncover the leg, and pass thorough the floods. 
ALl this description tends to this end, 
Notes of extreme slavery.  namely, that Chaldea shall taste of a wonderful change. For this City which before was in great honour, shall be brought into extreme dishonout, and every way put to such drudgery, that all shall perceive evident and apparent signs of God's wrath therein. Behold then the marks of a most servile bondage, Take the millstones, and grind meal. For they were wont in ancient time, to put slaves of the basest and abiectest condition to the mill. Their condition then must needs be miserable, when they were held no better than horses: for in war, those that got the conquest, handled some of their prisoners with much better respect. But here the Prophet propounds nothing before the Chaldeans, but a woeful condition in all points, to the end the faithful might assure themselves that they should go forth freely; 
The righteous escapeth out of trouble, and the wicked shall come in his stead: Prou. 11.8.  when the Chaldeans, who held them captives, should themselves be captivated. Now howsoever we read not that the great states of the land were thus dishonourably used, yet it sufficed for the accomplishment of the prophecy; that Cyrus suffering them to enjoy some base offices, made them uncapable of any rule or authority, by constraining them to cease from all honest exercises, and liberal sciences.  
And because they overflowed in voluptuousness, 
Virgins but too curious in setting forth their hair.  by the locks he alludes to the trim of virgins. We know they are but too curious in tricking and setting out their hair. Isaiah therefore on the contrary describes here a dressing far discrepant from the former; to wit, that from the head down to the feet, they should be covered with ignominy, with filth and mire, in stead of that brave and costly attire they were wont to wear. Maidens and virgins will scarcely be seen to pass through the streets, much less through high ways: but the Chaldeans must pass thorough the floods, and that with the thigh or leg uncovered.   
Vers. 3. Thy filthiness shall be discovered, and thy shame shall be seen: I will take vengeance, and I will not meet thee as a man. 
THis is the conclusion 
The conclusion.  of the former sentence, as if he should say, As long as Babylon flourished she kept her reputation, and was greatly esteemed: for oftentimes under riches and authority there lie many ulcers, as under veils, which being taken away, the filth is discovered to the great shame of the parties, as Demosthenes speaking of Philip king of Macedon saith, Whilst men's bodies are in good plight, the weakness which is hidden in some of the members is not espied, 
A saying of Demosthenes, speaking of the estate of Philip king of Macedonia.  but if the body fall into any dangerous sickness, than all is out of order, here is a breach felt, there is a sinew perished, or somewhat else out of tune.  
The same we see to happen in kingdoms, Commonwealths, and Cities ill governed; for the filth and corruption which before was covered under the glory of their estates, 
A Simile.  being now a little troubled, are discovered; when their pomp and riches are taken from them, than their cruelties, treasons, robberies, perjuries, unjust taxes, and other impieties, by which they purchased to themselves honour in time of prosperity, begin to turn to their dishonour in the time of adversity.  
I will take vengeance, and will not meet thee as a man.] It is as much as if he should say, Think not thou hast to do in this case with a mortal man, whose violence thou mayst resist: for in other places where mention is made of man's hand, it signifies a kind of moderation. But here the Prophet shows that the Chaldeans shall find no relief at all, because God will utterly root them out. Others translate, I will not meet a man, that is to say, I will accept of no man that shall entreat for them: Let who will come forth and intercede for them, yet I will not remit their fault, neither lessen nor assuage the punishment one whit. This sense agrees well, but it is a little constrained, in regard of the disposition of the words: for thus, the verb Paga, which signifies to go before, must be taken in the passive signification, which cannot be. Moreover, the Prophet saith not simply that God will not be entreated, but that he will not be appeased. Thus the first exposition suits best, if we consider rightly of the order of the words: yet every one may follow whether of the senses he will, for take which you list, the sum will be, that the Lord will raze them out without pity or mercy; only this I say, the first exposition likes me well, because it agrees best with the text.   
Vers. 4. Our redeemer, the Lord of hosts is his name, the holy one of Israel. 

The end of God's judgements is to manifest himself the redeemer of his Church.  THe Prophet shows to what end God would take vengeance upon the Chaldeans, even in regard of the people's salvation, as he said in Chap. 45.4. But this sentence hath much greater force in it, in regard it comes in abruptly, and as one wakening himself out of a dream when he saw Babylon ruinated, which before made it her trade to subdue and tread other nations under her feet. And he shows that this shall come to pass for none other cause, but to the end the Lord may manifest himself to be the redeemer and avenger of his people.  
The holy one of Israel.] As if he should say, This people was not elect, nor separated from other nations in vain: his meaning is then to set forth a testimony of his power in this particular, and that is the reason why he joins this title holy unto it.   
Vers. 5. Sat still and get thee into darkness, o daughter of the Chaldeans, for thou shalt no more be called, The Lady of kingdoms. 
HE continues on the same argument still, 
By how much the more the people's deliverance seemed incredible, by so much the more is the Prophet forced to set it forth by sundry descriptions.  and shows, that the end of the Chaldean Monarchy draws near. But because this seemed somewhat incredible, he repeats the same thing in many words, which he might have dispatched in one sentence. He useth these descriptions then to set the thing done (as it were) before them. Where he bids them sit still and be quiet, it is in sign of shame and contempt. And yet this silence may be opposed to her first estate, wherein she reigned as a Lady: for than she not only lifted up her voice with authority like a Mistress, but she caused her words to give such a sound, that the noise thereof terrified all the East. Now the Prophet commands her to sit still and leave her cackquet, in regard her condition is so changed, that where she was wont to speak so loud before, she shall not dare now to mutter one word distinctly from between her teeth.  
Now in that he bids her enter into darkness, I willingly receive the first exposition: for those who are fallen from a prosperous estate into adversity, sit down and put their mouths in the dust with shame, and dare scarcely so much as gasp. For thou shalt no more be called. We know that this Monarchy had a large extent, and was Lady over many great kingdoms, for she was the head of all dominions, it was needful then that these poor captives should be fortified with these promises, and advertised of Babylon's ruin, that they might be put in hope of their deliverance.   
Vers. 6. I was wroth with my people● I have polluted mine inheritance, and given them into thine hand: thou didst show them no mercy, but thou didst lay the very heavy yoke upon the ancient. 
THis is a prevention, 
A prevention.  whereby he admonisheth the jews (as he often hath done heretofore) that their captivity was a scourge inflicted upon them by God: for if the stroke had come from the hand of another, than the remedy had not been in him. That they might be persuaded then that he which had smitten them was able to heal them, he wills them to impute it to the desert of their own sins that they were so hardly dealt withal; yet he exhorts them to hope well, in regard God was minded to keep a measure in chastising of them; and withal toucheth the cause why the Chaldeans should be overthrown, namely, that God, who is the just revenger of wrongs and injuries, hath much more just cause to revenge the outrages done to his people. Besides, in the first member he calls the jews to repentance, in regard they had drawn all these evils upon their heads by their own offences. Next, he accuseth the Chaldeans, for taking up this occasion to exercise their cruelty, as if one should slay a child whom the father had only commanded to be whipped with a rod. Whence it follows that the Chaldeans insulted without cause, as if by their own power they had subdued and led the jews captive, for they should be justly punished, in that they cruelly misused the prisoners whom they had vanquished.  
Now whereas he saith that he was wrath, and therefore polluted his heritage, let us not think that having changed his mind he was so far offended as utterly to neglect the care of his people, so as to think no more upon his covenant: no, the contrary plainly appears as well by the event, as in that he vouchsafeth to call them his people, notwithstanding the greater part became Apostates from him, and were justly rejected of him as profane. But in speaking thus, he had respect to his covenant, for he had an eye to the foundation and original whence they issued: so as those who came of Abraham according to the flesh, are reckoned for the people of God, albeit there were very few which were his children by the right of adoption, for all in a manner falsely challenged to themselves the title of Abraham's offspring. Thus the word wrath in scripture is not to be attributed to any passion in God, 
Wrath, not any passion in God.  who ever desires the salvation of his people, but unto us, who provoke him by our wickednesses. For he hath just cause to be angry, albeit he ceaseth not still to love us. 
God may justly be angry with us, and yet love us.  He so profanes his Church then, that is to say, prostitutes it, and gives it up as a pray into the enemy's hands, that neither do his elect thereby perish, nor yet is his eternal covenant violated. Nay, in the midst of his wrath he remembers mercy, Haba. 3.2. and mitigates his blows wherewith he smites his people, and in the end will severely punish those that vexed them.  
If the Lord pollute his Church then for a time: if tyrants cruelly oppress her, let us not be out of heart, but let us flee to this promise, 
A consolation of great use.  to wit, that he who avenged himself upon the insolency of the Chaldeans, will not let the rage of our enemies go unrecompensed. Moreover we are diligently to observe, that men ought not to abuse their victories, to handle their prisoners hardly, as often it falls out, 
Show no cruelties upon the vanquished.  for when they cast off all humanity, they become like wild beasts, and spare neither old nor young, men nor women, when they have gotten the mastery: in a word, they utterly forget their condition. Now howsoever they abuse their power, yet we may resolve upon it, that God will meet with them in the end, for such shall have judgement merciless, as will show no mercy, jam. 2.13.  
But it may be demanded how the Chaldeans could exceed the bounds which God had prescribed them; Object. was not God able to have suppressed their rage? And if he were not, where is the truth of that sentence, An hair of your heads shall not fall to the ground without the will of your heavenly father? Luke 12.7. The answer to this is easy, Ans. for howsoever it was not in the power of the Chaldeans to pass their bounds indeed, yet may we perceive a more than brutish cruelty in them, in that they endeavoured utterly to root out these poor helpless wretches who yielded themselves to their mercy. The Lord complains by his Prophet Zacharie of the same unruliness of profane nations, who violently rushed upon his people to destroy them, though his wrath was not much moved against them. I am greatly angry, saith he, against the careless heathen, for I was angry but a little, and they helped forwards the affliction, Zach. 1.15. Here than he amplifies their fault, in that they spared not the ancient, whose age naturally procures some reverence. Whence we may gather how insupportable their wrath was against those which resisted them.   
Vers. 7. And thou saidst, I shall be a Lady for ever, so that thou didst not set thy mind to these things, neither didst thou remember the latter end. 
HEre he taxeth the pride of the Babylonians, who promised unto themselves a perpetual domination, and never thought of any falling from their greatness by any inconvenience that might happen. See how the children of this world are bewitched with their prosperity, contemning all others in respect of themselves. But Isaiah scorns such pride, and shows, that there is nothing more abominable in the sight of God. To say, is taken here to conclude in a man's self of a thing: which will better appear anon. For the proud are not wont to utter such words in public before every one, but these high conceits are boiling evermore within them, although they make no show thereof outwardly. Now this is a folly insupportable, that men will so far forget their own fragility as thus to exempt themselves from the common rank of others, for in so doing they think not of what mould themselves be made of, to wit, dust and ashes. I grant the faithful may be secure, in regard they are prepared with patience to expect and look for the worst that may befall them, because they are covered under the wings of God's protection, and yet they are not free from the consideration of those evils to which they are subject, 
The faithful secure, and yet not free from fears.  in regard that there is no estate permanent in this world. The profane then lift up their crosts against God, as oft as by their fond imaginations, they promise to themselves some rest in the midst of the continual tempests wherewith this world is tossed.  
Now to set forth the Babylonians fury, he adds that the length of time made them never the more moderate. It was no great wonder if upon hot blood they played the bedlams: but to exercise their cruelty from day to day, having got the conquest, and to insult over poor captives without ceasing, was a thing utterly insupportable, and more than barbarous. But all this flowed from pride (as I have said: 
Psal. 55.19. ) for they thought of no changes: they imagined their mountain stood so strong, as there was no removing or altering of their firm estate. Hear is the second reason then wherefore the Lord brought Babylon's Monarchy to the ground.  
Neither didst thou remember the latter end thereof.] Some think there is a change of the person here, but without any good ground. For mine own part, I take it he speaks of the end of jerusalem: and this is the most received opinion. For the Lord often speaks of his Church, without mentioning her name, by way of excellency: as we also do, when we would express the vehement affection we bear to some that we love dearly. But the wicked are ignorant of the end of the Church; 
Zach. 2.8.  neither do they know wherefore the Lord corrects her: they make themselves merry with her mournings, because they would gladly behold her utter subversion; never thinking that God cares for her.  
Object. If any object that the Babylonians could not know it: Ans. yet that could not excuse them. For they could not be ignorant what God it was whom the Israelites worshipped. Whilst they thus advanced themselves then above the poor jews, and handled them so cruelly, they therein persecuted God himself: even as if of set purpose, they had determined to trample both him, and the covenant which he had made with his people, under their feet.   
Vers. 8. Therefore now hear thou that art given to pleasures, and dwellest careless: she saith in her heart; I am, and none else: I shall not sit as a widow, neither shall I know the loss of children. 

Babel's intolerable pride.  Here the Prophet threatens the Babylonians their ruin again: wherein he useth very fit words to confirm the people's hearts in good hope, lest being amazed at the prosperity of the Chaldeans, they might happily faint, and be brought out of heart. And yet he speaks not to Babylon, as if he meant to forewarn her; but it is rather said for the consolation of the faithful. He adds that she was drunken in pleasures: for howsoever prosperity in itself is not to be condemned, 
Prosperity in itself not to be condemned.  in regard it is the good gift of God; yet we are not ignorant how the children of this world are wont to abuse it, by falling into riot and excess. Moreover, he now toucheth in a word, what it was which she said in herself in the former verse; to wit, a secret persuasion, whereby she concluded that things should come thus and thus to pass. For so the proud are wont to do, howsoever for modesty's sake they dissemble and cover it, because they would not that every one should be privy thereto.  
I am, and there is none but I.] What an insupportable insolency call you this? she prefers herself above all the world. First, she thinks she stands by her own power: secondly, she makes herself believe, that the rest of the world are not worthy to be compared with her: thirdly, she promiseth herself a rest unchangeable. For the first, none can say truly I am, but God only, 
None can say truly, I am, but God only.  to whom it belongs properly to say, I am that I am: Exod. 3.14. For by this title he distinguisheth himself from all creatures. Thus than Babylon took from God the honour due unto him, when she imagined that she stood by her own power: and in advancing herself thus, she bid battle unto jehovah. Moreover, she wronged the whole world, in abasing them thus under her feet. But these haughty minds first endeavour to begin with God, that so they may make him their enemy: and then they set themselves against men, that so they may leave none exempt either in heaven nor earth, against whom they make not war by their overweening. The third member, which contains the height of her pride, consists, in that she resolves upon a state that cannot be moved; never thinking what little hold worldlings have of things present: for often times, the higher men are advanced, the lower is their fall.   
Vers. 9 But these two things shall come to thee suddenly on a day, the loss of children, and widowhood: they shall come upon thee in their perfection, for the multitude of thy divinations, and for the great abundance of thine enchanters. 
WHereas Babel thought herself exempt from fear of all dangers, the Prophet here denounceth an extreme calamity to befall her. 
Babel's fall.  She promised herself that she should never feel loss neither of husband nor children: on the contrary he shows, that both these evils shall overtake her: so as she shall be made a woeful spectacle for all to behold with contempt, in regard of her desolateness. He adds that it shall come upon her in perfection: that is to say, there shall not one jot or tittle thereof fail: for she shall know the misery of widowhood, with a witness; as they say. And thus there is a close opposition between the moderate corrections, in which some mitigation may be expected, and that horrible vengeance of God, which brings forth no other issue but a final desolation: for the more the wicked exalt themselves in their pride, the lower will the Lord abase them in his indignation and wrath. 
The higher the proud exalt themselves, the lower the Lord will abase them.   
Because of the multitude, etc.] Others translate; Of thy soothsayers. But me thinks the word should rather note out the vice, than the persons. Some take the letter Beth, for a particle of rendering the cause, and expound it, Because: in which sense it is often found in the Scriptures: albeit we may expound, that the Chaldeans shall find no help nor succour in their deceivable divinations, in which they gloried so much: and so it may be translated, Notwithstanding.  
As if he should say; Notwithstanding the multitude of thy diviners and coniecturers, these things must needs befall Babylon. For he derides the confidence which they put in these fond prognosticators, through whom they thought to foresee things to come. But in regard he will insist longer upon this point in the 12. and 13. verses, therefore I willingly consent, that he here recites one of the causes of their destruction; to wit, that they despised all dangers, upon the confidence they conceived in these impostures and illusions.   
Vers. 10. For thou hast trusted in thy wickedness: thou hast said; None seethe me. Thy wisdom and thy knowledge, they have caused thee to rebel; and thou hast said in thine heart, I am, and none else. 
HE explains that which he said in the former verse, though we may extend it further; to wit, that he taxeth the Chaldeans for their fraud, oppression, outrages, and wicked practices, whereby they so highly magnified themselves. For all these great kingdoms lightly become great dens of thieves, as an arch-theefe which once reigned among them said: because they can never enlarge their territories, but by plucking from others by force and violence; therefore they drive the lawful possessors out of their houses, that they may be Lords and Kings within themselves. Now he calls that wickedness; which he adorns afterwards with these goodly titles of wisdom and knowledge. For thus tyrants are wont to compass their devices: they forget all equity and right, that they may make the poor to fall in their nets. But the Lord detects and discovers their treacheries, so as every one may see they dance but in a net. After job hath said, that God catcheth the wise in their wisdom: to show what this wisdom is, he calls it craftiness: job 5.13.  
As touching that which by and by follows; namely, that Babylon said none saw her wickednesses: this sets forth with what freedom she committed the same. For seeing reverence or shame holds men in some awe, he that fears not God as a witness of his behaviour, and thinks men notes nothing he doth; such a one will not stick to practise any villainy. I grant that the most wicked are sometimes stung with the worm of an evil conscience: but they close up their eyes, and plunge themselves into a benumbedness and deadness of conscience, as Moses within the ground. In a word, their confidences are seared up with an hot iron. But above all we see how they scorn God with a desperate presumption, as if by their fetches they were able to dazzle his eyes. For when they purpose to beguile the simple, it sufficeth that they may do it closely: as if belike, they could deceive his eyes [who in all places beholds both the evil and the good: Prou. 15.3.] But they flatter themselves in their cunning in vain; for the Lord will easily pluck off their vizards. Let all men detest such wisdom then, by which men deceive their own souls, and pull inevitable ruin upon their own heads.  
I am, and none else.] He again repeats those blasphemies mentioned in the 9 verse: that all might know how much God abhors them; and how near such are to endless perdition, that exalt themselves higher then is fit.   
Vers. 11. Therefore shall evil come upon thee, and thou shalt not know the morning thereof: destruction shall fall upon thee, which thou shalt not be able to put away: destruction shall come upon thee suddenly, ere thou be aware. 
HE continues still to scorn the vain confidence of the Babylonians, 
Babel's sudden downfall.  who thought all things safe, by reason of the foresight they had touching the situation of the stars. He therefore denounceth against them, that which the Scriptures affirm to hang over the heads of all contemners of God. When they shall say, Peace and safety, then shall sudden destruction come upon them: 1. Thes. 5.3. So as they shall not know in the morning, what shall befall them ere night. Now it appears sufficiently out of Dan. 5.30. how certainly these things came to pass.   
Vers. 12. Stand now among thine Enchanters, and in the multitude of thy Soothsayers (with whom thou hast wearied thyself from thy youth) if so be thou mayest have profit, or if so be thou mayest have strength. 
THe Prophet speaks to the Chaldeans, 
Babel's confusion remediless.  as we are wont to speak to common ruffians or harlots, who will receive no admonitions. Hold on your course still; you shall see in the end how the world will go with you. So he saith; Thou shalt tell me one day what good thou hast gotten by thy soothsayers and coniecturers. By the word Stand, he alludes to the gesture of diviners, who stand still in a place, till some bird fly that way. Also, the Astrologers stand observing the course of the heavens, and will not miss the least point. If any had rather expound it Divines, than Divinations; I do not much contradict him, because the word Kabarim is ambiguous.  
If thou mayst be strengthened:] As if he should say, Thy diviners can not turn away that destruction which is ready to fall upon thine head, for he insults over their perverse confidence: foretelling, that after they shall have used all the shifts they can, yet they shall prove fruitless and bootless.   
Vers. 13. Thou art wearied in the multitude of thy counsels: let now the 
* Or, binder's of the heaven.  Astrologers, the starre-gazers, and Prognosticators 
* Or, come forth.  stand up, and save thee from these things that shall come upon thee. 

A plainer description of that which before was delivered obscurely.  NOw he describes that more plainly which he said a little before somewhat obscurely, to wit, that all the counsels which Babel took in times past shall turn to her destruction, in regard she nourished within her a vain hope wrought in her heart, from the persuasion of her wisdom and power, as if nothing had been able to have done her hurt. He speaks not of counsel in the singular number, but of counsels, and, of multitudes of them, to show, that they boasted and bragged in vain, though they were never so witty and cunning to deceive; for the fuller their counsels were of fine conveyances, and the more they were in number, the more should they be vexed that were the devisers of them.  
This is a general sentence therefore against all such, as trusting in the excellency of their wit, build Castles in the air, resting upon their own providence, and invent by all means how they may cirumvent and catch the simple in their gins, for God will scatter all their plots, and overthrow their counsels, as he threatened before in Chap. 30.1. woe to them (saith he) that take counsel, but not of me; that cover with a covering, but not by my spirit. What is the reason then that men prosper not in their counsels? Surely because they seek not at all unto God, 
jam. 1.5.  from whose mouth we ought to look for all wisdom and counsels in ask it at his hands. The more such kind of persons consult then, the more trouble they put themselves unto, and the less fruit they gain thereby, as Solomon well saith, They rise up early, and go to bed late, and eat the bread of carefulness, travailing for nothing, Psal. 127.2. for he speaks there of the unbelievers, who have not learned to cast their care upon the Lord, but trusting in their own industry, enterprise many things rashly and unadvisedly. The Lord derides such confidence, and causing it to become frustrate, in the end they feel by experience how little good they get by their plots and endeavours, and thus they are corrected for their boldness, whilst God's children enjoy his blessings with quiet sleep, as it is further added in that Psalm: not that they are utterly exempt from all troubles, but because first of all they vex not themselves: secondly, they commend the issues of all their affairs with quiet minds to the blessing of God.  
Come forth] Here we see what these counsellors are of whom the Prophet speaks, to wit, those diviners who got themselves much credit among the people under the vain title of wise men, as if forsooth they had known all things by beholding the stars: but we have spoken before Chap. 44 25. of the vanity that is in this judicial Astronomy. 
judicial Astronomy.  If any object, Object. that it was not in these diviners to turn away imminent dangers: I answer, Ans. The Babylonians would so have taken it, if they having foreseen this destruction had forewarned them of it; but seeing they foresaw it not, therefore it followed that their profession was utterly vain. Many reply, Object. that the Prophet speaks here against the ignorance of the Art, and not against the Art itself: but such are deceived, Ans. for he speaks here of the Chaldeans, who were the fathers of this Arte.  
Now he adds very pleasantly, that they bind the heavens: in regard they stick not to aver that their dreams are as certain as if they had the world tied in a string, or as if they had the stars clasped in their arms. Yet if any had rather translate enchanters, the sense will not be amiss, for the Hebrew word signifies both the one and the other. Now howsoever it be not evil in itself to consider of the situation of the stars, yet the Prophet notwithstanding saith, that such as will foretell things to come, do pass the bounds of this science. 
To consider of the situation of the stars, allowed to foretell things to come, thereby condemned.  It also seems, that to make these speculators the more odious (in regard they did discredit all divine predictions) he closely opposeth them to the true Prophets, for when we fix a fatal necessity to the stars, Gods judgements must needs be put out of mind.   
Vers. 14. Behold, they shall be as stubble, the fire shall burn them, they shall not deliver their own lives from the power of the flame: there shall be no coals to warm at, nor light to sit by. 
HE here inveyes more sharply against these Astrologians, 
A terrible denunciation against these Astrologians.  who aggravated Babel's pride by their vain brags: for such deceivers are wont to bereave men of all fear of God, by attributing all things to the disposition of the stars, so as they leave nothing to God's providence. See from whence the contempt of God and of all his threatenings springs, 
Whence the contempt of God and all his threatenings springs  namely, from not attributing the punishments which he sends to his hand, but to destiny, and to a meeting of second causes, which wizards fondly imagine in their own brain. This is the reason why he takes up the Chaldeans in such a rigorous sort, resembling them unto stubble set on fire, which is consumed in an instant; for he compares them not to wood with which one may make a fire of some continuance to warm himself by, but to stubble, or hemp-stalks, to show, that there is nothing of so short continuance as such kind of men.   
Vers. 15. Thus shall they serve thee with whom thou hast wearied thee, 
* Or, and with those with whom thou hast traded.  even thy merchants from thy youth: every one shall wander to his own quarter; none shall save thee. 

He now directs his denunciation against the Babylonians.  Having denounced destruction against these Stargazers, he returns to the Babylonians; and tells them that they are not to expect help from them, whence they thought to have it: for they should but lose their time in resting upon such counsels, after which they had so long and so painfully traveled. Now in speaking of such as traded with her, he means those whom we commonly call Pettifoggers: which is a similitude taken from Merchants who have infinite shifts to beguile: for there is no kind of subtle fetches, but they have them at their finger's ends. Princes in regard of their greatness traffic not; but they will use such fellows to serve their own turns, and to traffic for them. Now howsoever this may be understood of all those that were in league with the Chaldeans, and had succoured them, yet the Prophet aims specially at her Diviners.  
Where he adds, from thy youth: it is to aggravate Babel's iniquity, who of old was poisoned with this fond opinion: so as it was become another nature unto her.  
Every one shall wander to his quarter] Some think the Prophet speaks of the Astrologers flight, in regard every one should be constrained to shift for his own life: and I will willingly agree to this exposition. But yet I also think that he alludes to the regions of heaven, which the Astrologers part and measure out, to draw their prognostications from thence. He derides their vain brags then: as if he should say; They retire to their regions, but they shall wander in their imaginations, and shall find no place of refuge. If any had rather understand it of their revolt, from whom Babel looked for present help in time of need, I gainsay him not.    

THE XLVIII. CHAPTER.  
Vers. 1. Hear ye this, O house of jakob, which are called by the name of Israel, and are come out of the waters of judah: which swear by the name of the Lord, and make mention of the God of Israel; but not in truth nor in righteousness. 

Now the Prophet directs his speech to the jews.  NOW he directs his speech to the jews, whom he chief respected in the whole chapter before going.  
For he was not sent to the Babylonians; but so speaks to them, that still his meaning is, the jews should make their profit of it; for whose good he was principally appointed, 
The drift of Isaiah in this Chapter.  & ordained to that high and excellent calling. He hath foretold the ruin of Babel then, to the end the jews might in patience and silence wait for their deliverance: and yet, that the greatness and power of their enemies in the mean while, might not daunt nor discourage them. But resting securely upon these promises, they might stand with invincible force against all temptations. Now in as much as the jews were somewhat obstinate, and would not easily be brought to credit these promises: as also that Isaiah by the spirit of prophecy, well foresaw how stiff necked and rebellious they would prove, even in their captivity; he therefore reproves them thus sharply. Ezech. in Chap. 33 31. shows at large how great their incredulity was, when they murmured against God and fell off the hooks, making no more account of these promises, then of so many fables. It is not without cause then that Isaiah is so vehement: showing that they much dishonoured the Lord, in that they would not rest upon his truth.  
He speaks to Israel; but so, as to Israel, degenerate: Israel in name, and not Israel in deed. He gives them not this title then, by way of honour; but rather to convince them of their false confidence, in that they wrongfully usurped this honourable title, and nothing at all answered the truth thereof in their practice. For why did God dignify his servant jakob with this name, but because he showed himself valorous and invincible in adversity? Which appears by that wrestling he had with God, who pitcheth the field as it were to make war upon us, when he exerciseth us with divers tribulations: Gen. 32.28. How could this title agree then to his successors, 
Prou. 24.10.  when they fainted and forsook their confidence in the day of adversity? He afterwards reproacheth them, in that they nothing at all resembled the holy fathers, from whom they were descended.  
By waters, under a figure, he means the fountain and spring from whence the jews issued: for I allow not of the Rabbins ridiculous gloss; who by the word waters, understand that sperm whereof children are engendered, because it is moist and waterish: but it is a similitude very fitly drawn from waters which flow from a spring. Now having taxed them for bastard and degenerate children, he adds that they falsely cover the same title under the cloak of piety and religion; from the truth whereof, they were also revolted.  
Now because an oath is a part of God's worship, 
An oath, a part of Gods, worship.  he here puts it for the whole, under the figure synecdoche. For as the Idolaters offer God great wrong in swearing by their Idols; so the true worshippers do highly honour him in swearing by his name, for thereby they protest to have but one God, whose name they thus glory in. But in this place the Prophet inveyes bitterly against the hypocrites, 
Hypocrites taxed.  who had nothing in their mouths but the name of God, and tossed it continually upon the tip of their tongues, but in the mean while their hearts were far off from him, as it is in Chap. 29.13. for this cause he saith, But not in righteousness, which word he takes here for uprightness and soundness of heart, without which nothing we do is acceptable before God. Or, truth and righteousness may be taken for words of one signification, as if he should say, There is nothing but hypocrisy and vain shows in all your doings; you profess yourselves to be the servants of the God of truth, and behold, you let all the world see that you are stuffed with disloyalty and lies.   
Vers. 2. For they are called of the holy City, and stay themselves upon the God of Israel, whose name is the Lord of hosts. 

An amplification of the jews hypocrisy.  HE holds himself to the point still, and in other words refutes their vain shows, for falsely they gloried to be citizens of the holy City, and yet they stuck not to pollute and defile it with their lewd practices.  
jerusalem was worthily reputed holy, in regard God had sanctified it for the place of his abode, but it was profaned with so many abuses, that there was no holiness at all in a manner left in it. In the 15. and 24. Psalm we see who are worthy to be esteemed the true citizens of jerusalem, but seeing the jews blushed not to play fast and lose with God, they thought it enough to cover themselves under this vail, 
jere. 7.  of the Temple of the Lord, the Temple of the Lord.  
Where he saith, they stayed upon the God of Israel: he speaks not of a true confidence, but of a malapert boldness. For as the faithful stay and rest upon the Lord with their whole hearts, so hypocrites do falsely mask themselves with his name, and are besotted with a vain and fond persuasion: they contemn all things, yea, they fear not impudently to disgorge this brag; Tush, God will surely help us, he will never forsake his people, as if God were a softerer of such a profane crew. To be short, they cast his laws behind their backs, and tread them under their feet, and yet protest with high terms that God is the stay of their salvation. But to the end they should not think to escape unpunished for such dallyings, the Prophet affirms, that God's majesty and glory shall no whit be impeached, though hypocrites endeavour to transfigure him at their pleasures. For in calling him the Lord of hosts, he adds it as a threatening, to the end they might know that the God of Israel, under which title they vainly covered themselves, was also the Lord of hosts to punish such hypocrites, and that could not endure to be thus mocked and trifled withal.   
Vers. 3. I have declared the former things of old, and they went out of my mouth, and I showed them: I did them suddenly, and they came to pass. 
HE accuseth the jews of ingratitude, 
Before he taxed their hypocrisy: they now their ingratitude.  in regard they disinherited GOD who had showed them infinite testimonies of his goodness to confirm them in a true and sound faith, and thus he bereaves them of all excuse, in telling them that he hath declared former things. Now it seems he speaks not only of their redemption from their captivity, but of other benefits which the Lord had done for his people; as if he should say, I began of old to tell you what should ensue, neither have I promised any thing which is not accomplished: but notwithstanding so many experiences, you believe nothing that I say, no not the most certain and the infallible truth.  
We may also suppose, that the Prophet spoke not only to those which then lived, but likewise to such as were afterwards to survive them in the captivity, that when the calamity should befall them, they might call to mind what was foretold them, for God meant to have this prophesy renowned, that during their exile, they might know how these things fell not out by chance, and therefore were to gather consolation thence. Isaiah reprehends them sharply then, in regard that albeit they knew the truth of these prophecies by the event, yet they would not acknowledge God's hand in them, neither would they rest upon his promises. Had he not good cause then, think you, to rebuke them thus sharply, and to condemn their obstinacy? Yes doubtless. For they resisted that hand which offered them relief, and rejected his mercy: they limited the holy one of Israel, in that they would not believe that it should ever be permitted them to return home into judeah. Nay, when the way was set wide open before them, very few had any heart to return into their country. Others supposed that Cyrus did but dally with them, only permitting them to go, that having gadged and sounded the depth of their affections, he might take occasion thereby to oppress them and deal the more severely with them, not considering that those things which the Lord had foretold must of necessity come to pass, though men and Angels should withstand the same.  
I so understand these predictions then whereof the Prophet speaks, that under them I also comprehend the ancient prophecies, in which the Lord had said to Abraham, that his posterity should be led captive, and should after be restored to their first liberty, Gen. 15.13. And so we must come to other prophecies of this nature by degrees, which successively followed one another, for even this prophesy was many times confirmed now in one age, and then in another. His meaning is then, that the Lord yet never foretold any thing, but the issue and event answered unto the beginning. 
God yet never foretold any thing, but the event was answerable to the beginning.    
Vers. 4. Because I knew that thou art obstinate, and thy neck is an iron sinew, and thy brow brass. 

The jews obstinacy & inpudencie discovered.  THe Lord here protests by his Prophet, that he spoke of things to come, because of the people's obstinacy. As if the Prophet should say; I have done more for you then stood with my calling. Not that he only bend his speech this way, for we know that the principal drift of his sermons appertains to the godly, who quietly obey, and willingly give ear. But Isaiah, that had to deal with a froward people, rightly affirms, that God would have used a most sovereign remedy, in ratifying his law by many prophecies, and that successively one after another. For as he had foretold nothing but the truth to their fathers, so he shows that he continues still so to do, that hereby he might batter down the obstinacy and rebellion of this people.  
He saith their neck was as an iron sinew; because it could not be bowed. I grant that sinews are stiff, yet they are bowable. But here he saith, nothing will bow them, because they are as untamed heifers. Afterwards he adds, a brow of brass, to set forth their impudency. Two things holds us in awe: 
Two things keeps us in awe.  first, teachableness, if we willingly submit ourselves to the wholesome admonitions and instructions, which shall be tendered to us. Secondly, if being overtaken with any sin, we be so touched with true remorse and blushing, that we condemn the evil committed: where these two graces, humility and shamefastness are wanting, it is a sign of a desperate obstinacy. By two arguments then the Prophet shows that this people was given up to all iniquity, in that he affirms they were become unteachable and shameless. Notwithstanding when the Lord cannot otherwise remedy such a mischief, yet he so far supports our rebellion, as to admonish us of things to come. And thus, transforming himself as it were, he is ready to try all the ways he can, that he might allure us unto him, and set us again in the right way.   
Vers. 5. Therefore I have declared it unto thee of old; before it came to pass I have showed it thee, lest thou shouldest say, Mine Idol hath done them, and my earned Image and my molten Image hath commanded them. 
Again he propounds the same thing unto them, that the people being delivered out of Babylon, might acknowledge that God himself had done it, lest they should attribute this redemption either to their Idols, or to fortune. Quest. If it be asked wherefore the Lord makes mention of Idols, seeing the jews professed to worship but one God: I answer, Ans. they were already so corrupted by over much familiarity with the Gentiles, and had so defiled themselves with superstitions, that God was in a manner utterly forgotten. Ezechiel complains of this in his eight Chapter, vers. 3. For there being carried in a vision into jerusalem, he saw the Sanctuary of the Lord polluted with divers idolatries and abominations. It is no marvel then if our Prophet put them in mind of God, the only author of all benefits, to the end they might acknowledge their redemption to be his work.  
Lest thou shouldest say.] He means that the jews should be inexcusable, if they did not confess this benefit of being set free from bondage, to proceed from God's hand. For that which was foretold so long before came it came to pass, could not fall out, neither fortune nor chance. He joins God's prescience then with his power, showing that he hath not only foretold these things, but hath also performed them. Hear than we may behold as in a glass, the frowardness of our own hearts, 
A looking-glass wherein we may take a view of the frowardness of our nature.  which are always plotting how to bereave the Lord of his deserved praise, even as oft as he sends us any help, or bestows any benefit upon us, whereby he stretcheth out his hand to beckon us to himself. But the world resists God in this behalf, even with an high hand, evermore attributing that to creatures, which proceeds from God: as in the Papacy, where we see they ascribe the benefits of God, unto the Saints departed; as if he sat idle in heaven, or were fallen into a dead sleep. It is needful therefore that the light of God's word should always shine before us, for the rectifying of our judgements: for we shall always miss the mark in considering of God's works, unless he give light unto our steps, by the lantern of his blessed truth.  
The same thing often befalls many at this day, which Isaiah bewails touching his nation; to wit, that notwithstanding all admonitions, yet they cease not to forge Idols, which they adorn with God's spoils as it were. The Apostles, Peter and john, in their life time, Act. 3.12. cried with a loud voice, that they did no miracles by their own power or godliness: 
Peter and john made to work miracles by the Papists now they are dead, who protested they did nothing by their own power being alive.  and yet we see how the Papists, whether they will or no; yea as it were to vex them, will burden them now they are dead with infinite miracles. Well, howsoever God at this day foretelles us not of things to come, yet shall the Law and the Gospel be of no less force to condemn our unthankfulness, then if we had seen the wonders (whereof God showed himself the author) contained in the prophecies.   
Vers. 6. Thou hast heard; 
* Or, see all.  behold all this. And will not ye declare it? I have showed thee new things 
* Or, from.  even now, and hid things which thou knewest not. 
BY this we may better discern that the Prophet speaks of the captivity to come, 
God spoke plainly, but we are dull of hearing.  and of the redemption that was to ensue. Wherein he as well provided for the good of the people of his own time, as for theirs that were to succeed: that so, albeit those which then lived, made no right use thereof, yet at least those that survived them, being hereby admonished, might amend. For it often falls out that the word moves not such as are present: nay, they having heard it, go their ways and contemn it: but their successors on the contrary, receive it with more reverence.  
Where he bids them behold: some think the Prophet so propounds the event of the thing, as if he should say; God never said any thing, but the truth thereof hath manifested itself. But I expound this word behold, or See, thus; Seeing the Lord hath spoken: it is thy duty to think well of that he hath uttered, and to give diligent attention thereto. Whence we may gather, that our dullness is the cause why we suffer that which proceeds out of God's mouth, to fall to the ground; and that many do therefore cover themselves with the vail of ignorance in vain. For the Lord speaks distinctly enough, uttering to every man's capacity, as much as is needful for them to know; if the auditors were but as attentive as they ought, and did advisedly consider what is said.  
But the Lord requires somewhat more of his people besides hearing and understanding of his word; to wit, that they should publish the wonders whereof they have had experience. And thus undoubtedly he instructs his servants, upon this condition, that being taught themselves, they should labour in the next place, to bring others to confession of the same faith with them.  
From now, is as much as if he had said; Note this day in which the Lord foretelles thee by my mouth, that which thou knewest not: for it cannot be apprehended nor foreesene by any human conjecture.   
Vers. 7. They were created now, and not of old. And ever before this thou heardst them not, lest thou shouldst say; Behold, I knew them. 

Neither the people's captivity nor deliverance happened by chance.  THe Prophet shows that he disputes not about things known, or understood, by long use: first, to correct the pride which is naturally grafted in all men, (for they usurp upon that which belongs to God only:) and secondly, that none should attribute the least jot thereof unto fortune, or to any second causes whatsoever. Men use many shifts to deprive God of his glory, applying all their wits, to see how they may part among the creatures, that which is his proper right, that they may leave unto him no more but his naked and bare titles. Lest the people should imagine then, that they were either overcome by the power of the Chaldeans, or set at liberty by chance, therefore the Prophet so oft repeats, that all is God's work.  
Where he affirms, that they heard not: some expound, that the people rejected God's admonitions, and would not obey the wholesome counsels which were given them. But I think he meant another thing, to wit, that that which could not be known by human reason, of which also the jews were ignorant, was so manifested unto them, that they could not well defraud the holy Ghost of his just praise. And this is evident enough by the scope of the text.   
Vers. 8. Yet thou heardst them not, neither didst thou know them; neither yet was thine ear opened of old: for I knew that thou wouldst grievously transgress; therefore have I called thee 
* Or, a rebel.  a transgressor from the womb. 
THe Prophet's meaning is, 
A confirmation of that wherewith they were taxed, vers. 4.  that the Lord hath not insisted so long upon this matter without cause, but hath been thus instant in exhorting the people, to the end they might acknowledge that they were chastised, and in the end delivered from all their miseries, by the immediate hand of God. For they (being of an obstinate nature) might complain, that it was needless to trouble their heads with so many repetitions of one and the same thing. The Prophet answers, that it is no wonder, seeing he hath to deal with a sort of transgressors: and thus in other words, he confirms that which he said in the fourth verse, touching the iron sinew. The sum is, that God knowing the perversity of this people, omitted no good means to win them to his obedience: by how much the more than they have been convinced by sufficient and infallible testimonies, so much the less shall they be excusable before him. Now having pulled off their vizard of holiness, to wit, their glorying in the name of Israel, (as in the first verse) he imposeth upon them a more proper name, and flatly calls them rebels.  
By the womb. I understand not their first estate, by and by after they were separated to be the Lords people; but from their deliverance out of Egypt, which was as a birth of the Church: Exod. 12.21. But howsoever this people had had infinite experiences of Gods great goodness towards them, yet they never ceased to behave themselves disloyally against so good a benefactor; nor to wax more and more untamed: so that he had just cause to tax them with the titles of rebels and traitors.   
Vers. 9 For my name's sake will I defer my wrath, and for my praise will I refrain it from thee, that I cut thee not off. 
Having reproached the people touching the malice which flowed from the fathers to the children, and so to their nephews: 
The scope of the former reprehensions manifested in this verse.  now he shows that they are still upheld by God's mercy, whereas they were otherwise worthy to perish an hundred times. The use of this admonition was double: for it was needful that the faithful should be thus sustained, lest they should have fainted in their captivity. Besides, when they had leave to return, it was fit they should be humbled to acknowledge that their deliverance proceeded wholly from the mere grace and good will of God. And thus we see that the former reprehension tended to teach them, that it was the Lord's hand that drew them out of Babylon as out of a grave, not for their deserts, for they were well worthy to have been utterly destroyed.  
Use to us. In that God spares us then at this day, and mitigates his corrections; in that he remits our offences, and hath any respect at all unto us, these things wholly proceed from his free grace. Why so? Because we should learn to attribute none of these benefits to the merits or satisfactions of men. Here then the distinction of the Sophisters falls to the ground (as we have showed in other places) touching the remitting of the punishment, 
Distinction of the Sophisters.  which they affirm not to be free, because we must make satisfaction for the same unto God. But our Prophet teacheth, that God freely remits it, and that only for his own names sake. For he speaks here of the punishment which he might justly inflict upon the jews. He had very good cause then to have consumed them, if he had not respected the maintenance of his own glory.   
Vers. 10. Behold, I have fined thee but not as silver: I have chosen thee in the furnace of affliction. 

God so corrects his Church, that in the mean while he thereby procures her salvation.  THe Lord shows, that he used such measure in correcting his Church, that therewithal he provided for their salvation. In the former verse he said that he spared, or would spare them, because he respected his glory: now he shows that he hath chastised them in deed, yet so, that he did it for their good; for he corrected them, to fine them, but we are not wont to try and fine that which we mind to cast away: seeing than he had none other end, it follows that he did it to procure their benefit and salvation thereby. Besides, he mentions this trial by way of prevention, lest any should object, that Gods love little appeared in so sharp afflictions. The Prophet, I say, doth in fit season prevent such a conceit, & tells them, that God hath skill enough to correct his Church in mercy, and yet not utterly to forsake her.  
Moreover, he adds that he hath not fined us as silver, 
Simile.  for than we should have been utterly consumed. There is some purity to be found in silver, but in us there is nothing but dross: and were it not that the Lord made us silver, we should be burnt to ashes, yea to nothing, even as tow or flax. Corrections would draw from us no purity at all. 
Corrections would rather consume then refine us, if God should not moderate and sanctify them to us.  The Lord in trying of us than hath respect to our ability, lest he should pass measure, as Psal. 103.13.14. than he makes our chastisements profitable unto us by the work of his own spirit, which would otherwise prove mortal and deadly unto us.  
To choose, is taken here to discern: for we ordinarily make choice of that which we desire to keep, as we have said Chap. 7.15. where it is said, that Christ should eat butter and honey, till he had knowledge to choose the good, and refuse the evil. He shows then by this word what difference there is between the stripes wherewith the faithful are smitten, and those which the wicked are to sustain, wherewith in deed they shall be overwhelmed. But howsoever the Lord tries and smites us, yet are we acceptable in his sight, 
A Consolation. Psal. 34.20. Hab. 3.2.  and he reserves still a fatherly affection towards us, even in the midst of our afflictions, and in the end he brings us forth bright as silver, and so makes our sufferings to become a sacrifice of a sweet smelling savour in his nostrils. To conclude, his meaning is, 
Exod. 3.2.  that God ceaseth not even then to be good to his Church, whilst he seems to consume her to nothing.   
Vers. 11. For mine own sake, for mine own sake will I do it: for how should my name be polluted? surely I will not give my glory unto another. 
HE repeats that which he said before, but he adds an interrogation, 
A repetition of that he said vers. 9 with an interrogation added.  which the Hebrues are wont to use when they speak of absurdities, as here, Can it be that my name should be profaned? The second member, I will not give my glory etc. serves for an exposition of this interrogation. Isaiah then amplifies that which he spoke before in few words, and flies an higher pitch in his style; for it is not only a bare amplification of the former sentence, but rather a beautifying and adorning of it for the greater confirmation thereof. Now by these words he means that men as much as in them is, do profane God's name, and give away his glory unto creatures; only the Lord in his admirable providence stops the course of this mischief, and keeps his glory unblemished. Although we by our fault then do expose this glory of God to contempt, yet will he preserve it as long as he shall continue our protector. Hence we gather a very sweet consolation, to wit, that the Lord joins his own glory with our salvation, as we have often showed you before.  
I will not give.] That is to say, I will not endure that any should rob me of my glory: but this had fallen out if the people had been utterly consumed, then would they have scorned the God of Israel; for the wicked were wont in the afflictions of the Saints to disgorge these blasphemies, Where is now their God? Psal. 79.10. Psal. 42.3. Moses also allegeth, that the Lord withheld his hand from destroying the people for the same cause: I fear, saith the Lord, the fury of their adversaries, lest they should wax proud, and lest they should say, our high hand, and not the Lord hath done all this, Deut. 32.27. And questionless, as oft as the Lord terrifies the faithful, by manifesting unto them the signs of his heavy displeasure, the only remedy than left us is this, that he will yet remember his own covenant of grace made with us in Christ, lest he should prostitute his holy name to the outrages and blasphemies of the wicked. Neither did the Prophet only stir them up hereby to give thanks to God, and to confess that their prosperity proceeded from his free mercy; but he did likewise put a form of prayer into their mouths, and a shield of defence upon the arms of the faithful, wherewith they might repulse all the fiery darts of the devil.   
Vers. 12. Hear me, O jakob, and Israel my called. I am, I am the first, and 
* Or, yet.  I am the last. 
WE have told you heretofore why the Lord speaks of his eternity; 
Chap 41.4. & 44.6. God changeth not, and therefore we are not consumed: as it is in Mal. 3.6.  namely, to teach us that he is always like himself, and that we should not measure his power by the narrow scantling of our own ell. He here calls for audience, because the only thing that deceives us, and makes us wander after so many false opinions is, that we have no ears to hear. Where he saith Israel is his called: he opposeth it secretly against that reprobation, whereof he spoke in the beginning of the Chapter. For he there showed that the jews wrongfully usurped this title, and falsely gloried therein; because they showed not themselves to be true Israelites in deed. But here he declares that Israel is his own called: 
Simile  as if a father in rebuking his son, should in anger call him bastard; and yet being appeased, should afterward term him his son. Thus the Lord shows that the jews were grown so degenerate, that he had just cause to reject them: and yet albeit their unworthiness of that great honour he showed them, he still respects his own calling of them, which they could not abolish nor make unfruitful by their malice or unthankfulness.  
The particle yet in this place, signifies a continuance: for the Prophet means nothing else but that God is always like himself: that is to say, he reputes not, nor changeth not his mind, as men are wont to do: and therefore he saith, that he is the first and the last. Now we have also in these words to note, that Isaiah speaks not here of God his eternal essence, but applies this doctrine to our use: signifying that he will be such a one to us, as he hath ever been in times past: as also that we should remember to separate him from Idols; lest our minds being distracted by new inventions, should err from his true fear.   
Vers. 13. Surely mine hand hath laid the foundations of the earth, and my right hand hath spanned the heavens: when I shall call them, they stand up together. 

As God is unchangeable, so is he almighty.  THe Prophet shows here more plainly, what his meaning was in the former vers. For having said that God is always one, and neither changeth his affection nor will towards us, he now magnifies and extolles his power, in regard of his visible works which we daily behold. And thus the Lord coming forth of his Sanctuary, doth after a sort manifest himself familiarly unto us in them.  
Whether we turn the words, my right hand hath measured, or, hath sustained; the sense will be always alike: neither is it needful that we should stand much about the interpretation of the word Tipak. For the word To measure, notes out the admirable wisdom of God, 
Note.  in that he hath so aptly proportioned all the parts of this fair curtain of the heavens, that it should neither be higher nor lower from the earth than it is: but that they constantly keep the order prescribed them of God: so as in this round and ample vastness, we can behold nothing deformed or misplaced. If any had rather retain the word To uphold, it is also a commendation of God's singular wisdom and power, who bears up this infinite weight, and great mass of the heavens in their continual motion, and yet keeps it from tottering or reeling from one side to another.  
But the last member where he saith, that all things stand up together when he calls them; hath some more difficulty in it. For it is either to be referred to the first creation of the world, or to the perpetual government thereof. If we refer it to the first creation, the present tense of the verb To appear, should be taken for the future tense, thus; As soon as the Lord commanded them to appear, they forthwith obeyed, according to that in the 33. Psalm, vers. 9 He spoke the word, and it was done. But if we accept of this exposition, the word together, which is added, seems not to suit well with the history of the creation mentioned by Moses. Object. For the heavens and the earth were not created and adorned in an instant: Gen. 1.2. Things were first intermingled and confused: then the Lord separated them and placed them in order. Ans. But the solution is easy; for the Prophet's meaning is nothing but this, that the Lord created all things by his only will, and so form heaven and earth, that they forthwith obeyed his commandment.  
And yet for mine own part, I willingly extend this sentence to the perpetual government of the world. As if he should say; Heaven and earth obeyed God's voice, and yielded to his absolute power: so as these creatures so far remote one from another, 
Simile.  willingly consented and agreed together, with an incredible harmony; neither more nor less than if they were turned about with one wheel. And howsoever the space be wondrous great between earth and heaven above, yet the Lords voice was distinctly heard in every part of them. There was no need of messengers then to teach or publish his will, but himself in an instant executes the same at his pleasure. 
Simile.  Shall a man find any Prince that can have all his servants by and by about him at his call? No, God's power then is infinite, it is dispersed far and near, and extends itself to all parts of the world, as the Scriptures do manifest, 
Psa. 47.1, 2.  and faith by experience makes us feel.   
Vers. 14. All you assemble yourselves and hear: which among them hath declared these things? The Lord hath loved him, he will do his will in Babel, and his 
* Or, his work.  arm shall be against the Chaldeans. 

God permits the I●wes to bring in their allegations.  NO doubt but the Lord directs his speech to the jews, though he utters nothing here which ought not to be known of all. But because the heathen & profane people had no ears, therefore he summons not them to hear. We know that the jews had this privilege above other nations, that God manifested himself to them: as it is said in the Psalm; God is known in judah, his name is great in Israel: Psal. 76.1. and 147.19, 20. And thus their senselessness was the less excusable, in that they rejected their own happiness. For whence sprang this lightness and inclination to apostasy, but from the little or no regard they had of this inestimable treasure of the heavenly doctrine? They well deserved then to be thus sharply chidden, and that he should thus closely tax them for their malicious and manifest conspiracies to darken the grace of God.  
Now it seems the Lord permits the jews to bring in their allegations which they had, as those who trusting to the goodness of their cause, dare thus defy their adverse party: Bring in thy reasons, and if thou hast any metal in thee, show it. The Lord than provokes them first, and bids them tell if they can, whether the gods of the Gentiles have foretold any such things or no. And this may also be applied to the soothsayers and Prognosticators, who attributed to themselves the knowledge of things to come, which they could not foresee at all. And in the same sense he repeats that which follows in the verse insulng: I, even I have spoken it. The sum comes to this then, that the jews waver, yea and fall; because they have not well informed themselves how singular a grace of God it is, to learn from his sacred mouth, whatsoever is needful to salvation. In the latter part of the verse, he recites one particular; namely, God had foretold the end of their captivity in Babylon. True it is that he names not Cyrus as the dispenser of this benefit: 
Cyrus.  but in speaking of some certain parsonage well known, he saith, God hath chosen him to surprise Babel by force.  
The word To love, is not taken here simply, but for some special respect: and therefore he restrains it to the happy issue of his voyage. And so we may say that Saul was beloved of God for some private end; 
Example.  namely, that he might reign for a time, and might have the gift of prophecy: 1. Sam. 10.10. But there is an higher matter to be considered of touching the faithful, whom God loves with an everlasting love: for he will never suffer them to be separated from him. 
john 13.1. jere. 31.3.  The Prophet then meant to say, that Cyrus shall vanquish Babylon, because he shall undertake that business under God's authority & leading; not of his own motion, but after such a manner, as God thrusts forward the blind and ignorant, whither him listeth: or as he useth sometimes to serve his turn of men against their wills. For Cyrus is not praised for his voluntary obedience, but it is rather indeed an extolling of God's singular providence, by which he disposeth of all sorts of men to perform his will, and to execute his decrees.  
By arm, (under a figure familiar amongst the Prophets) we may understand his work. And thus the speech will run better; He shall execute his will against Babylon, and his work against the Chaldeans. And we know that the Prophets are wont to join God's counsel and work together. Now he privily taxeth the jews for their ingratitude, in that they would not believe God's promises, though he pointed out the thing before them with his finger, and spoke far otherwise then did the Chaplains of the false gods. To conclude, he meant to inform the jews, that the surprising of Babel by the hand of Cyrus, shall be a work of the Lord, under whose direction all things shall be so carried, that the Church in the end shall be delivered.   
Vers. 15. I, even I have spoken it, and I have called him: I have brought him, and his way shall prosper. 
He brings the jews again to the prophecies, and attributes this honour unto God, that having in fit time revealed the thing, he takes away all doublings. Afterwards he adds, that whatsoever was foretold, shall be confirmed. And thus there is a double force in the doubling of these words, I, even I. As if he should say; It is none but the God of Israel that hath spoken these things which are hidden, and to come: secondly, he being true, and one that never deceives, he will undoubtedly accomplish whatsoever he hath promised. Isaiah then propounds two ends here unto himself: First, that the poor captives should wait for their deliverance: secondly, being delivered, that they should acknowledge God to be the author of so excellent a benefit, and not to ascribe it either to the arm of flesh, or to haphazard. Now he shows that Cyrus his good success in his enterprises, shall proceed from Gods calling of him. Not that he was worthy of so great a favour, neither that he obtained it by his own industry and power; but in regard that the Lord used him as his servant to deliver his people. For where he called him his beloved in the former verse, and here saith that he hath called and brought him; I told you erewhile that it is not to be referred to that love of God, whereby he adopts us for his children, by calling us to himself. Cyrus was neither loved nor called in this kind: 
How Cyrus is said to be loved and called of God: See Chap. 45.3.  for howsoever he were endued with excellent virtues, yet was he tainted with very odious crimes, as ambition, desire of swaying Kingdoms, covetousness, cruelty, and many other vices: 
Cyrus had a miserable end.  for his woeful and unhappy end manifested sufficiently what he was. The Prophet's meaning is then, that God will be favourable to Cyrus in prospering him outwardly: not to adopt, nor to show him that favour which he only communicates to his chosen. The cause must be considered then for which he gives him these titles, to wit, that he will use his ministry for the deliverance of his Church, as we have said before.   
Vers. 16. Come near unto me: hear you this: I have not spoken it in secret from the beginning: from the time that the thing was, 
* Or, done.  I was there, and now the Lord God and his Spirit hath sent me. 

God rebukes the people for their ingratitude.  HE directs his speech again to the jews, and in commanding them to draw near, he meets them half way (as it were) gently to receive them, and yet he covertly taxeth their revolt, showing, that they were unfit to entertain wholesome doctrine, unless they departed from their errors. Surely it was a detestable fault in them to be so far separated from God, with whom they ought to have been so nearly conjoined: but their separation consisted not so much in distance of place, as in the want of consent in affections: our approaching then consists in a readiness to hear, having subdued our own carnal reason. But this is a work of his own grace; for who will be ready to direct his heart unto God, 
john 6.  if himself draw him not?  
I have not spoken in secret.] The expositors expound this place diversly. Some apply it to jesus Christ, whereas Isaiah had no such meaning: and it stands us in hand to avoid all wrested and constrained interpretations. 
Wrested expositions are to be avoided.  Others refer it to the Prophet himself: but this suits as badly as the former, for this speech can agree to no man. I think then that Isaiah brings in God speaking, and blaming of the people touching their ingratitude, in that from the beginning, that is to say, since the day he began first to manifest himself to their fathers, he hath not spoken in secret, nor obscurely. Whence it follows, that the ignorance which is in them must needs be imputed to their own malice, in regard they did wittingly shut their eyes against the clear light.  
When he saith from the time, etc. It signifies, that he performed that by his power which he had spoken with his mouth. He rightly affirms then that he gave signs of his presence, when in performing all things, he not only ratified the prophecies by the effects, but also to teach, that those things which men imagine to fall out by chance, were governed and directed by God's special providence. In a word, he puts them in mind of God's ancient promises, and of the accomplishment of them, to show, that God will be always like himself. Those which say that Isaiah shall be present in spirit when the Lord shall bring again his Zion, offer violence to the Prophet's words, and are every way far wide from his intention.  
And now the Lord and his spirit, etc.] Hear Isaiah speaks of himself indeed, and applies this sentence to the former doctrine, protesting therein that God who spoke from the beginning, speaks also by him, 
How we ought to make our benefit of former miracles.  so as they were to give no less credit to that which he now pronounced by the mouth of his servant, then if himself were there present in his own person. Hence we may gather a profitable doctrine, to wit, that we are carefully to think upon all the miracles which the Lord hath done, to confirm our hearts in his truth. For it is no small confirmation of our faith that the Lord hath had a remnant from the beginning, to whom he hath manifested himself, instructing them, and making them assured promises, which he hath fulfilled, so as there never failed nor fell to the ground the least jot of that which he hath spoken. For what hath he pronounced with his mouth that he hath not fulfilled with his hand in due and convenient season? As oft then as we be surprised with doubtings, we must have our recourse to these and the like examples, and thence conclude thus with ourselves, God hath of old been wont to keep touch with his servants: it is not since yesterday that he hath begun to speak: neither did he ever hold his people in suspense by ambiguous or doubtful speeches, but hath always spoken perspicuously and plainly. Thus the Prophet shows he utters nothing from his own brain, but was sent of God, who hath showed himself just in all his sayings.  
He mentions the Spirit, not to note out a thing divers from God, seeing he is of one essence with him. 
The holy Ghost of one essence with the Father.  For in one essence of God we acknowledge three persons: but he names the Spirit, because he is the only teacher and conductor of all the Prophets. S. Paul saith, 
Three distinct persons in one essence.  That none can say jesus is the Lord, but by the holy Ghost: and by and by after he saith, that the gifts of God are divers, and yet it is one and the same spirit, which works all things in all, 1. Cor. 12.3.4. In this place also we have a manifest proof of the divinity of the Holy Ghost, 
A manifest proof of the divinity of the holy Ghost.  because he sends the Prophets, which appertains to none but God, even as Ambassadors are sent by the only authority of the Prince. Seeing the holy Ghost sends the Prophets then, and directs and gives them power and efficacy, he must needs be God. Besides, hence we gather, that we are to abandon all such as have not this direction of God's spirit, notwithstanding they crack, they be sent of God: I mean this troop of popish wolves, who glory in the titles of Pastors, and Teachers, 
Popish wolves will needs deck themselves with the titles of pastors and teachers.  and impudently brag of their sending; seeing they are wholly destitute not only of the holy spirit, but of his doctrine. For in vain do they boast that they are instituted and sent of God, when they are utterly unfurnished of those gifts and graces of the holy ghost which are fit for the execution of such a charge. Moreover, it is too great a sauciness in them to pretend the illumination of the spirit of Christ, seeing themselves are wholly void of faith, 
Few of the horned Bishops in the Papacy that know the first rudiments of religion.  and knows not a B from a battle-dore in the doctrine of salvation. There are horned Bishops which sit in the chair, and God wots the most part of them as ignorant as beasts: nay, there is not ten of them among three hundred who have so much as tasted the first rudiments of piety, Is any thing more absurd, then to say that such an assembly is governed by the holy Ghost?   
Vers. 17. Thus saith the Lord thy redeemer the holy one of Israel, I am the Lord thy God 
* Or, teaching thee profitable things, leading thee, etc.  which teach thee to profit, and lead thee by the way which thou shouldst go. 
I join this verse with the four verses ensuing, 
This and the four verses following, depend one upon another.  because they tend all to one end, in which God promiseth deliverance to his people, yet in such wise, that he first shows how they were brought into bondage by their own fault, and that to the end they should not murmur in objecting that it had been better for them to remain in the country, if the Lord meant to help them then to be brought back after they were led away. For a Physician deserves not praise so much for curing a disease, as for hindering and preventing it. The Prophet prevents them, and saith, that this happened through the people's fault, for they might have escaped this judgement if they had but diligently attended unto God's commandments, but they would not, therefore such an obstinacy well deserved such a punishment: for it was not the Lord's fault that the affairs of the people succeeded ill, but they had rejected his favour which was tendered unto them, and yet he saith, the Lord will overcome this rebellion by his great goodness, because he is not minded his people should perish, though for a time he afflicts them.  
Teaching thee profitable things.] By this he means, that God's doctrine is such, that it is able to preserve his people in good state if they would constantly follow the rules therein prescribed. Now the Lord takes pains to teach us, not to procure his own good, but ours. For what good are we able to do him? By his holy doctrine than he provides for every one of our salvations, that being rightly instructed by it, we might reap the fruit thereof, which is, an happy and blessed life. But when by our unthankfulness we reject the benefit freely offered, what remains but that we should worthily perish? Isaiah then had just cause to reproach the jews, that if they had not wittingly deprived themselves of the fruit of this doctrine, they should have been ignorant of nothing that tended to their profit and salvation.  
Now if it be affirmed touching the Law, that by it God taught his people profitable things: how much more may it be said of the Gospel, by which whatsoever is profitable and necessary, is fully revealed unto us? And here also we see how execrable the blasphemies of the Papists are, 
Papists give God the lie.  who aver, that the reading of the Scripture is dangerous and hurtful, that they may dissuade the laity (as they call them) from meddling therewith. What? Dare they indeed give the lie to God, who by the mouth of his holy Prophet pronounceth that they are profitable? See 2. Tim. 3.16. Whether is it better we should believe God or them? Let them disgorge their blasphemies then as long as they will with an whorish forehead, yet ought not we to refrain the study of them: for we shall perceive that Isaiah hath spoken the truth, if we read the holy Scriptures with fear and reverence.  
Guiding thy way.] These words show yet more clearly, the profitableness before mentioned. For the Prophet's meaning is, that the way of salvation is set open to us, if we hear God speaking; because he is ready to lead us through the whole course of our life, if we will submit ourselves to his lore. And thus Moses protests that he set before the people life and death: Deut 30.19. Also, This is the way, walk in it. For the rule of a godly life is contained in the Law, the which cannot deceive. I command thee this day, saith Moses, that thou love the Lord thy God, that thou walk in his ways, and that thou keep his commandments, ordinances, & judgements, that thou mayest live, that the Lord may bless thee in the land whither thou goest to possess it: Deut. 30.16. The sum is, that such as are teachable, shall never be destitute of light, understanding, nor counsel.   
Vers. 18. Oh that thou hadst harkened to my commandments! Then had thy 
* Or, peace.  prosperity been as the flood, and thy righteousness as the waves of the sea. 
IN regard the people might have complained of their being led captive, the Prophet to prevent such grudge, 
A prevention.  shows the cause why it came to pass; namely, because they rejected the doctrine of salvation, without reaping any benefit by it. No doubt but he had respect to Moses his song, where there are almost the same words repeated. Oh that they were wise, than they would consider their latter end! Deut. 32.29. The particle Lu. here, signifies a wish, Oh that, or, Would to God. But the Lord not only complains that the jews lightly esteemed the good and profitable things offered them: but he also bewails their misery, as a father doth that of his children. For he takes no pleasure in afflicting us, 
God takes no pleasure in our afflictions.  neither would he show himself severe, but that we constrain him thereto by our frowardness. God then is here moved with compassion in beholding their ruin, who had rather wittingly perish, then to be saved: for he was ready to have dealt all sorts of blessings liberally amongst them, if they by their own rebellion, had not repelled and put him back.  
Now it were preposterous to enter into God's secret counsel, 
Who art thou that disputest with God?  and to inquire wherefore himself made not the external word effectual upon them, by the work of his holy Spirit. For the question is not here of his power; but man's rebellion is here only reproved, that they may be left without excuse. Truly as oft as God calls us to himself by his word, there is a full and absolute felicity offered us, which we obstinately resist.  
We have told you before that the word peace, signifies all happy events. It is then as if he had said; Thou hadst had abundance of all good things, and shouldest never need to have feared any change, in regard the blessing of God upon his servants is a fountain that can never be drawn dry. As touching the word justice, 
Tondroit.  joined unto peace, we may take it for that which we commonly call thy right. But I had rather understand it of a Commonwealth well governed, where all things are ruled orderly and well: as if he should say; All things had prospered and had gone well with thee, and thou hadst had a flourishing State.  
He worthily joins such an estate with peace: for if good government be overthrown, all goes out of frame; for it is not possible to enjoy a right peace, where justice is wanting: 
Not possible to enjoy a comfortable peace where justice is wanting.  that is to say, unless matters of state be managed with equity and uprightness. If we love peace then, let us forthwith be instant with the Lord to obtain this happy estate, which is blessed of him. Some descant here upon spiritual justice, and upon remission of sins: but they miss the mark, and stray quite from our Prophet's meaning, who speaks plainly and simply.   
Vers. 19 Thy seed also had been as the sand, and 
* Or, the children.  the fruit of thy body like the gravel thereof: his name should not have been cut off nor 
* Or, abolished.  destroyed before me. 
THis also appertains to an happy estate, namely, when posterity is increased: for by their help, the aged are comforted and refreshed in their labours, and the adversaries repulsed. The Psalmist, you know, compares such children to arrows shot from the hand of a mighty man, and pronounceth him blessed that hath his quiver full of them: Psal. 127.5. that is to say; who hath many such children. In mentioning of sand, it seems he had respect to the promise made to Abraham; I will multiply thy seed as the stars of the heaven, and as the sand by the sea shore: Gen. 22.17. Afterwards he repeats the same thing in divers words, according to the custom of the Hebrews, calling children and gravel, that which he had called seed and sand. In a word, he shows that the people hindered God, from causing them to feel and taste the fruit of his promise.  
Afterwards, coming to the interruption of this grace, he plainly reproacheth them; namely, that themselves had sought their own ruin and destruction; whereas God had multiplied them wonderfully by his power. For by the word name, he understands the lawful estate of the people, which had always flourished, if the course of God's blessing had not been stopped.  
And whereas he saith the people were abolished, this must be understood in respect of the land of Canaan, out of which Gods people being vomited, Leuit. 18.25.28. they seemed to be banished the house of their father. For the Temple whereof the jews were deprived, was a sacrament unto them of God's presence, and the land itself was a pledge unto them of their heavenly inheritance. 
Canaan a pledge to the jews of their eternal inheritance.  Being exiled thence then, they were in a manner excommunicated, and cast out of God's presence, and had had no testimonies of his succour left them, had not these promises relieved their miseries. Now it is for us to consider well of this their misery: for being banished far from their Country, they had neither Temple, sacrifices, nor assemblies. Now those amongst whom at this day there is no form of a Church, use of Sacraments, nor preaching of the word, they ought to think that God hath in a manner cast them out of his presence. Let them learn then to call and cry instantly with ardent prayers, that God would plant his Church in their coasts.   
Vers. 20. Go ye out of Babel; flee ye from the Chaldeans with the voice of joy: tell and declare this; show it forth to the ends of the earth: say ye; The Lord hath redeemed his servant jakob. 
THis is the second part of this complaint, 
Isaiah speaks of a thing to come, as if it were already come to pass.  by which the Lord protests that he will deliver his people, how unworthy or ingrateful soever they be. For having told the jews that he hath performed the office of a good teacher towards them, and that they would not lend their ears; so as by their own default they were sent into captivity: now in setting before them his invincible patience, he adds, that he will not cease to assist them, till he hath drawn them out of their bondage. He commands them then to go out of Babylon where they were captives. Whence we gather, that how just cause soever God hath to complain of us, yet by his inestimable goodness, he is ready to sustain our miseries, and to aid those that are unworthy; yea such as have frowardly resisted his grace.  
That which is added touching the voice of joy, serves to confirm this deliverance: for he meant to add this confirmation to that promise, which was utterly incredible. That he might remove all doubtings then, he highly commends this benefit.  
Declare.] He expresseth the greatness of that confidence which he meant to erect in the hearts of the jews: for we are wont to publish that plainly and openly, whereof we have good experience and assurance: but if we doubt, we dare scarce open our mouths, but remain mute and dumb. Now Isaiah speaks of a thing to come with that resolution, as if it were already come to pass, that the people might in their hearts conceive the more sure and certain confidence: and therefore he useth this commandment, which hath much more efficacy in it, 
The use the jews were to make of this commandment.  and moved their minds more than if he had told it them in bare terms.   
Vers. 21. And they wear not thirsty: he led them through the wilderness: he caused the waters to flow out of the rock for them: for he clave the rock, and the waters gushed out. 

Isaiah puts then in mind of their first passage out of Egypt, to correct their infidelity.  IN regard the jews saw no way open to return home, and that there lay between many great and vast wildernesses, the Prophet allegeth God's power, from whence he propounds some examples, that so the jews might be dispossessed of all fear & doubtings. He would have them then to consider, whether God was not sufficiently able to deliver their fathers out of Egypt's bondage, and to bring them through horrible deserts: in which notwithstanding he furnished them with viands, water, and all other necessaries, Exod. 16. and 17. If he were able to do the one, why should they misdoubt his ability concerning the other? The jews here according to their manner coin fond fables, 
Fables invented by the jews.  and invent ridiculous miracles which were never done nor heard of. And this they do, not so much of ignorance, as of impudency, whereby they give themselves liberty to publish any thing that may carry a fair show, though it be utterly senseless. But our Prophet's meaning was to put them in mind of that first passage out of Egypt, and of the miracles which the Lord then did. For when the Prophets mean to extol God's works, it is their custom (as we have often showed) to mention this first deliverance. And thus David setting forth the victories he obtained, saith, that the mountains trembled and shook, the air cleft in twain, and the Lord appeared from heaven, which he never saw notwithstanding, Psa. 18. but he therein follows the description of the deliverance out of Egypt, to show, that God was the author of it, and that he also fortified and guided him to overcome his enemies, and that his power was no less manifest in this victory, then in those wonderful signs and miracles.  
And thus the Prophet now would have the people consider of these wonders of old, to correct their incredulity, & not to be tempted with diffidence: for it was the custom of God's faithful servants to cast their eyes always upon this deliverance, that by the remembrance of so great a benefit, they might confirm every man's heart in faith and hope. We have also told you before that they were from age to age to feel the fruit of this redemption, that the Lord by a continual progress might still be acknowledged the protector of that people whom he had so redeemed at the first. Our Prophet's meaning is then, that the Lord will easily overcome all impediments, and will set open the passages that are shut, will furnish them with water in abundance that they faint not for thirst, for he will work for them as in old time he did for their fathers, when extraordinarily he caused waters to issue out of the rock, they making their account to perish for thirst. Exod. 17.6. and therefore there was no cause why they should call the assurance of their return into question, if they would but only meditate of that power of God whereof themselves by experience had tasted.   
Vers. 22. There is no peace, saith the Lord, to the wicked. 
SOme enclose these words, saith the Lord, 
A prevention in regard of hypocrites.  in a parenthesis; but we may keep this order in the text, to wit, That the Lord denies the peace to the wicked, whereof they are unworthy. Now this is expressly added, lest the hypocrites according to their wont, should conceive any vain hope in these promises, for he saith, they belong nothing at all to such, that he might wholly exclude them from all hope of salvation. But it seems Isaiah respected some other thing, for in regard the greatest part of the people overflowed in impiety, and rejected this benefit, many infirm and weak ones might stagger, and be offended at their multitudes: for at this day there are many weak consciences troubled, when they see the doctrine of salvation contemned by the greater part of the world. Seeing then there were many in great danger of stumbling, he turns their minds from this temptation, that the multitude of the wicked and unbelievers (who rejected God's grace, and this happy estate mentioned verse 18.19.) might not trouble them, but rather without gazing upon such kind of persons, might comfortably embrace and possess this benefit themselves.    

THE XLIX. CHAPTER.  
Vers. 1. Hear ye me, o Isles, and hearken ye people from far, The Lord hath called me from the womb, and made mention of my name from my mother's belly. 

From the treatise of their redemption, h● comes to speak of Christ.  Having discoursed of the redemption to come, he now descends to speak of Christ, under whose leading, the people were delivered from the captivity of Babylon, as in old time they were out of Egypt. Now it was needful the former prophesy should be confirmed with this present doctrine: for they would hardly have been drawn to expect this redemption from the Lord, had he not set Christ jesus before their eyes, in whom all God's promises are Yea, and Amen, 
All the promises are Ye● and Amen in Christ.  2. Cor. 1.20. who only also is able to cheer up and refresh the fainting spirits: for we are no less to look for temporal salvation from him, then that which is eternal. Add, that the Prophets are wont in speaking of the restoration of the Church ever to mention Christ, not only because he is the minister thereof, but also because our adoption is grounded upon him. The jews who have any spark of sound judgement do confess, that this place is to be understood of Christ only. But all have not kept the order which we have noted. For the Prophet speaks not of Christ at the first brunt, but useth this preface, for without it the people could look for no redemption, in regard their reconciliation with God depended thereupon. Now that it might have the greater efficacy, he brings in Christ himself speaking, not only to the jews, but to the nations beyond the seas, and to the strangers far remote from the common wealth of Israel, who are specified here under this word isles, as we have showed in another place.  
The Lord hath called me from the womb.] Some ask what this vocation is? for seeing we were elected in Christ before the foundations of the world, Ephes. 1.4. it follows that he is before us, because he is the beginning and foundation of our election. It seems the Prophet therefore hath spoken less than the thing imports, in affirming that Christ was called from the womb, seeing he was before all time. But the answer to this is easy, for the question is not here touching Gods eternal election, whereby we are adopted for his children, but only of the establishing and consecration of Christ ordained to this office, that we should not think he intruded himself thereinto at random. 
Christ thrust not himself into his office without a calling.  For no man takes this honour to himself, but he that is called of God, as was Aaron, Heb. 5.4.5. So Christ took not upon himself the office of the high Priest, but he which advanced him to it, said, Thou art my son, this day have I begotten thee, Psal. 2.7.  
Moreover, the Prophet defines not of the beginning of time, as if God had then begun to call him from the womb, but it is as if he should have said, Before I came out of my mother's womb, God ordained me to this office, as S. Paul saith, That God had chosen him from his mother's womb, Gal. 1.15. though notwithstanding he had elected him also from before the foundations of the world. It is also said of jeremiah, Before I form thee, I knew thee, jere. 1.5. In a word, the sum is, that Christ took our flesh by the ordinance of his Father, that he might fulfil the work of our Redemption unto which he was destinated. Hereunto appertains the last member of the verse, for the mentioning of his name, signifies as much as a familiar knowledge of him. He separates him then from out of the common rank of men, because he is chosen to a rare and singular piece of service.   
Vers. 2. And he hath made my mouth like a sharp sword: under the shadow of his hand hath he hid me, and made me a chosen shaft, and hide me in his quiver. 
HE useth two similitudes; to wit, the sword and quiver, to express the efficacy of his doctrine: 
Two similitudes expressing the efficacy of his doctrine.  and then he shows to what end he was called and dignified with so noble a title; namely, that he might teach: for that is it he signifies by the word mouth. Christ then was not sent of the Father to conquer by force of arms, as earthly Princes do; but his conquest is obtained by the sword of the Spirit; 
Christ conquers not by force of arms, but by the sword of the spirit.  that is to say, by preaching the whole counsel of God, in which he will be sought and known: for he is not to be found elsewhere. Now he shows what the force of his mouth is; that is to say, of the doctrine which proceeds out of his mouth, when he compares it to a sharp sword. For the word of God is lively in operation, and more piercing than all two edged swords: for it divides between the soul and the spirit, and the joints and the marrow; and is a discerner of all the intents of the heart. Heb. 4.12. 
Psal. 45.5.  He compares it also to an arrow, because it not only hits near, but also a far off, and comes even to them who seem far remote.  
But after Isaiah hath spoken of the efficacy of his doctrine, he adds, that God will maintain both Christ and it by his power: 
God will maintain both Christ and his doctrine. The Gospel no sooner preached, but it is opposed by enemies.  so as nothing shall be able to hinder the course thereof. For as soon as Christ opens his mouth; that is to say, as soon as the Gospel gins to be sincerely preached, the adversaries band themselves on all sides, and infinite enemies conspire how to suppress it. So as this efficacy whereof he speaks, and which he attributes to his doctrine, would not stand, unless God's protection and shadow came between, to abandon the adversaries.  
But he speaks not here only of Christ, but of the whole body of his Church. I grant we must begin at the head, but from thence we must descend to the members, and apply it to all the Ministers of the word; which is here spoken of Christ, in regard this efficacy of the word is given them, that their voice should not beat the air in vain, but that it should enter to the pricking of the heart: Acts 2.37. The Lord also causeth the trump of his word to sound, not in one place only, but to the utmost ends of the earth. Lastly, in regard, the Lord faithfully keeps them under the shadow of his hand, though they be subject to many reproaches, and that Satan on every side assails them; yet they break not off their course, which experience might well have taught us. For there is not one of us, but we had long since been utterly rooted out by the secret and open practices of our enemies, had not the Lord been our defence. And truly I cannot but wonder, that any one Minister of the Gospel should stand safe, 
A miracle that a faithful Minister should stand.  in the midst of so many & so great dangers. But the cause is, the Lord keeps them under the shadow of his hand, and hides them as shafts in his quiver, that they should hot be hurt nor destroyed of their enemies.   
Vers. 3. And he said unto me; Thou art my servant Israel; for I will be glorious in thee. 
THis verse must be joined with the former. 
This verse depends upon the former.  For hereby it appears, that he speaks not of one man, but of the whole people: which the expositors have not considered: for this place neither aught to be restrained to Christ's person, nor yet referred to Israel only. But we must here observe the course of the Scriptures. When the body of the Church is mentioned, than Christ is placed in the middle, as it were, who under him comprehends the children of God. We hear what Saint Paul saith; The promises were made to Abraham, and to his seed. He saith not to his seeds, as speaking of many: and to thy seed, which is Christ: Gal. 3.16. For he comprehends not the multitude of children which came of Abraham according to the flesh, seeing all were not partakers of this blessing. Ishmael was rejected: 
Ishmael rejected. Es●u reprobated.  Gal. 4.30. Esau was hated: Mal. 1.3. and many others were cut off.  
When the people were delivered from under the captivity of Babylon, the number of those which returned were very small; for the greatest part rejected this excellent benefit of God. Where was this seed then? Even in Christ who is the head, and under him contains the rest of the members: for in him, by an inseparable band, is the whole seed assembled and knit together in one. And in the same sense that Isaiah hath noted out Christ under the name of Israel, so also hath he comprehended the whole body, as the members under the head. Which is no new thing. For when Paul speaks of that union which is between Christ and the Church, 
The union which is between Christ and his Church.  having set it forth under the similitude of a man's body, he adds, even so is Christ: 1. Cor. 12.12. And in this place the name of Christ is attributed unto Israel: that is to say, to the whole company of the faithful, which are united to Christ as the members to the head. Afterwards, the Lord gives this title to the Church, which is the spouse of Christ, as the wife is dignified with the name and title of her husband.  
Now he calls Israel his servant: that is to say, his handmaid the Church; for she is the pillar and ground of truth, because he hath committed his word unto her, as a pledge to keep; that by her ministery it may be published throughout the world: 1. Tim. 3.15. In the latter part of the verse, he shows what the end of this ministry is, and why those that preach the Gospel are called thereunto of God; to wit, that they make his glory by all means to shine clear in respect of themselves, and to advance it also among others. Which Christ teacheth in the Gospel saying; Father, glorify thy Son, that thy Son also may glorify thee: john 17.1. But doth not God show us a singular favour, when he appoints us, base and vile wretches, to be procurers of glory unto him? Oh! let this quicken us up to obey him carefully, and to employ ourselves faithfully in his service. And yet the Prophet meant to express somewhat more, namely, that howsoever Satan and his imps lay all the plots they can, yet God's power shall overthrow them all: so as Christ shall triumph notwithstanding gloriously, and God his majesty shall shine most bright in his Gospel still.   
Vers. 4. And I said; I have laboured in vain, I have spent my strength in vain and for nothing: but my judgement is with the Lord, and my work with my God. 
THe Prophet adds a grievous complaint here, 
A bitter complaint,  in the name of the Church; yet so, as he gins at the head, as we have said before. Christ then with his members complains, that he hath in a manner utterly lost his labour: for after he hath greatly praised and commended the efficacy of that word which issueth out of his mouth, vers. 2. now he shows that it hath done little or no good notwithstanding: so as this glory which God requires to shine in the ministry of his word, appears very little. For Christ saith, he hath laboured in vain, because men will not repent, 
Why this complaint is added.  nor turn to God by the preaching of the heavenly doctrine. It was to great purpose that the Prophet added this. First, to teach us that this fruit whereof he spoke, shall not always appear in the eyes of men; for otherwise we should be ready to call the truth of God's word into question; and would also be brought to doubt, whether this doctrine, which is rejected of so many with such impudency, were the word of God or no. secondly, that we might bend all our forces with invincible constancy to perform our duties, and to commend the success of all our labours unto the blessing of God, who will not suffer it to be fruitless in the end. And thus the Prophet meant to meet with a dangerous temptation, that by the rebellions of men, we should not faint in the middle of our course. And truly Christ so gins here with a complaint, that he yet comforts himself by and by, knowing that nothing shall be able to direct him from the performance of his charge. And the text would be somewhat plainer, if we read it thus: Although my travail be in vain, and that I have spent myself without fruit; yet it sufficeth that my work is approved of my God. Unto which appertains that which is added; but my judgement is before the Lord.  
Albeit then the fruit of our labours appear not before us, 
An encouragement for Ministers.  yet must it content us that they are done before that God whom we serve, and to whom our service is agreeable. For Christ exhorts and encourageth the faithful Ministers to fight valiantly, until they have overcome this temptation: so as, setting light by the malice of men, they cheerfully go on still in their calling, without suffering discontentments or carelessness to hinder their course. If the Lord have a purpose then to try our faith and patience, so far as that it shall seem we labour in vain, yet must we satisfy ourselves with the testimony of a good conscience. But if this consolation take no place in us, then is it certain that we are not carried forwards with a pure affection: neither do we serve God in this function, but the world and our own ambition. Wherefore it is needful for us to have our recourse to this sentence in such temptations.  
In the mean while we may note that the whole world, is accused here of ingratitude, 
The whole world taxed of ingratitude.  both by Christ and his Church: who so complain before God, that notwithstanding they expostulate with the world, in regard the doctrine of the Gospel, which is so effectual in itself, works no better effects in the inhabitants thereof. But this fault wholly resteth in men's unthankfulness and obstinacy, who reject the grace which God offers them, and choose wittingly to perish, rather than to be saved. They therefore which charge the Gospel of unfruitfulness, and wickedly bely and slander the blessed truth, scoffing at our labours as being idle and unprofitable, and babble that it is the cause of commotions, 
A caveat for scorners.  and sets men together by the ears; let them now come forth and accuse the Son of God: let them consider well with whom they have to do, and what profit their impudency will bring them in the end. For men are in all the fault, in that themselves make frustrate and void, the preaching thereof, as much as in them lieth. But the faithful Ministers who are vexed in their souls to see men perish so miserably by their own fault, who also waist and kill themselves with sorrow when they have trial of such an obstinacy, ought notwithstanding to arm themselves with this consolation, and not to be so disquieted as to caft down the bucklers, though at sometimes it seems best for them so to do. Let them rather meditate that Christ is partaker with them in this their burden: for he speaks not only of himself, as we have said before, but of all his faithful servants, who here in all their names, as a careful protector, enters their accusation for them. Let them therefore rest themselves upon his defence, and leave the maintenance of their cause unto him. Let them make their appeal 
The Ministers appeal.  (as Paul doth) to the day of the Lord, 1. Cor. 4.4. and never stand to break their brains about the lies, slanders, and outrages of their enemies; for as their judgement is before the Lord, though the unthankful world disgrace them an hundredth times, so will God be the faithful approver and rewarder of their service. Contrariwise, let the wicked, profane contemners of the word, 
Tremble and sin not ye profane contemners of the word.  and all hypocrites tremble; for when Christ shall accuse them, all their defences will not be worth a rush, neither shall any be able to absolve them from his just sentence of condemnation. We must look to it then that the fruit which should come of the Gospel, perish not by our fault, for God manifests his glory, that we may be made the disciples of jesus Christ, and bring forth much fruit, john 15.8.   
Vers. 5. And now saith the Lord that form me from the womb to be his servant, that I may bring jaakob again to him (though Israel be not gathered) yet shall I be glorious in the eyes of the Lord, and my God shall be my strength. 

A confirmation ioned with a more ample consolation.  HE confirms the former sentence, and sets before us a more full consolation by a repetition of the duties of his calling, and the testimony of his own conscience. And this aught to be a strong tower for us to run unto; for nothing disquiets nor troubles our minds more, than when we be uncertain under whose leading it is that we enterprise this or that. Isaiah therefore brings us to the certainty of our vocation. First then the faithful Ministers say with Christ their Prince and Captain, that God hath form them, in regard he always endues them whom he sends and calls to the office of teaching, with necessary gifts, for they draw all the graces wherewith they are furnished from the only fountain of grace the holy Ghost. Thus then in the first place God hath set his seal upon Christ: next unto him, upon all his Ministers, whom according to their measure he fits and prepares, that they may have wherewithal to execute their charge. There withal he sets down the end of their calling: for the Apostles and teachers of the Church are ordained and sent to gather the scattered flock of Christ together, that all his sheep may be folded under him into one body. For there is a woeful scattering in the world, but in jesus Christ all are gathered in, as S. Paul saith Ephes. 1.10. other band of unity there is none.  
As touching the word created, or form. many trifle in descanting about the human nature of Christ, which indeed was created: for it is more clear than the Sun at noon day that this creation is to be referred to his office.  
Though Israel be not called.] The jews read this by an interrogation, Shall I not bring jacob again, and shall not Israel be gathered? But this reading is constrained, neither do they consider of the Prophet's meaning, but as much as in them is, corrupt the text, that they might cover the shame of their nation. Others expound, He shall not be lost: or, He shall not perish. For the verb Asak signifies, to truss up; for, they gather together that which is to be kept, or to be consumed: and so when we speak of one that is dead, we commonly say, he is trussed up.  
This sense agrees not ill, I am sent, that Israel perish not, but I had rather follow another exposition. Although all Israel be not gathered, yet shall I be glorified: for in this place we may see that two contraries are opposed one to another. If the Ministers of the word be ordained to save men, it is a great honour to them when many are brought to salvation; if not, it makes them abashed and ashamed: for S. Paul calls those whom he gained to Christ, his joy, and his crown, Phil. 4.1. 1. Thess. 2.19. Contrariwise if men perish, we bear shame and disgrace by it, in regard it seems God curseth our labours, in that he vouchsafeth us not that honour, as to be the advancers of his kingdom by our Ministry. Notwithstanding our Prophet affirms, that such as have served Christ in this office, shall be glorified: for he comprehends the members under the head (as we have often said before.)  
Will not Israel be gathered then? yet shall Christ's Ministry lose no jot of glory thereby. For if men be not gathered, the burden will lie wholly upon their own necks. In which sense Saint Paul affirms, that although the preaching of the Gospel be a savour of death unto death in the reprobates, yet even that is a sweet savour unto God, who by the means of preaching, will make the wicked the more without excuse. God is glorified double, if the effect answer his desire. But, if the Ministers of the word, having omitted no part of their duties, shall (to their grief and smart I confess) see no fruits to come of their labours; yet let them not repent that they have herein pleased God, whose approbation is here opposed to all the perverse judgements of the world. As if the Prophet should say; Be it that men abhor you, and charge you with many faults; yet must you swallow this, and much more too with patience: for God hath another end, and will crown your patience with glory and honour, which the wicked so proudly and scornfully despise.  
He adds in the same sense, that it ought to suffice them that God is their strength, to the end that neither the multitude nor power of their enemies do astonish them, seeing in their God consists their strength.   
Vers. 6. And he said; It is a small thing that thou shouldest be my servant, to raise up the tribes of jakob, and to restore the desolations of Israel: I will also give thee for a light to the Gentiles, that thou mayest be my salvation to the end of the world. 
He goes on further and shows, that the labours of Christ and of all his servants, shall be glorious indeed; not only before God, but also before men. For howsoever they be esteemed vain and unfruitful in the beginning, yet in the end the Lord will cause them to bring forth fruit contrary to all the opinions of men. It was enough that in the first place God approved their labours: but in that he now adds, that the same shall not prove unprofitable, no not in regard of men: this aught to be as a spur to put life into them, and much to comfort their comfortless spirits. Whence it follows, that we ought to hope that the issue of that which is committed into God's hands, shall be good, because the blessing which he promiseth to our labours, shall in the end appear; so far forth, as he sees it expedient, and for his own glory.  
Besides, he adds that this labour shall not only fructify among the people of Israel, but among the Gentiles also: which (blessed be our God) is now come to pass. Nay, more than that; for seeing the jews with an obstinate hardness, became so graceless as to reject Christ; the Gentiles are now grafted into their stock. And thus Christ is appointed of God to be a light unto the Gentiles, and his salvation manifested to the utmost parts of the world.  
This consolation than was very necessary, as well for the Prophets, as the Apostles: Acts 13.47. For they had but too woeful and daily experience more and more, of the frowardness of the jews. In which regard, they might have called the certainty of these promises into question, seeing so little fruit of them appeared. But understanding that Christ was also sent to the Gentiles, they were not so unwilling to go thorough thick and thin, as otherwise they would have been. I grant it was a thing incredible; nay, prodigious: but thus the Lord is wont to work far above the reach of man's reason. Saint Paul calls it a secret hidden, Eph. 3.9. from the foundations of the world, and is yet unknown to the very Angels: 1. Pet. 1.12. further forth than it is manifested unto them by the Church: Eph. 3.10. Thus then, although the jews were once the only wise people under heaven, Deuteronomie, 4.6. yet they are here matched with the Gentiles: neither is there any more distinction now between them before God: Rom. 10 12.  
The Rabbins read this verse by an interogation; Is it a small thing? As if he should say; that it is enough, and that nothing greater nor further is to be required. But they do maliciously pervert the native sense of the Prophet's words; and make themselves believe, forsooth, that they shall one day become Lords over the Gentiles, and reign over all nations. But the true meaning is, that this shall be an excellent and glorious work in itself, when God shall restore and re-establish the Tribes of Israel. And yet this work shall be much more glorious, in respect that he will join the Gentiles to the jews, that they may with one mouth and heart, profess the name of one Christ. He speaks not in this place of the rejection of the ancient people then; but of the increasing of the Church, when jews and Gentiles shall be made one body. I grant that after the jews fell away from the covenant of grace, the Gentiles supplied their empty place: so as their revolt was the cause that those which were strangers before, were now made children by adoption. But here (as in many other places) Isaiah foretelles that the Church shall have a large extent, when the Gentiles shall be received in, and made one body with the jews.  
Now albeit the word light, may be understood joy and felicity, yet I doubt not but the Prophet respects the doctrine of the Gospel, which gives light to our understandings, and pulls us out of darkness. He also saith, that this light which Christ shall bring, shall be salvation: for as Christ is called the way, the truth, and the life, because we obtain life by the knowledge of the truth: so in this place he is called the light and salvation of the Gentiles, because he enlightens our minds by the doctrine of the light of the Gospel, that he may bring us ro salvation. Let us observe these two things then: first, that our eyes are opened by Christ's doctrine: secondly, that we which were dead, shall be raised up to life; or rather, that life is restored unto us.   
Vers. 7. Thus saith the Lord the redeemer of Israel, and his holy one, to him that is despised 
* O●, in himself.  in soul, to a nation that is abhorred, to a servant of rulers; Kings shall see and arise, and Princes shall worship, because of the Lord that is faithful: and the holy one of Israel which hath chosen thee. 
ISaiah goes on with the same argument, that the people might conceive a better hope in their mind, touching their estate & condition, when they should see themselves afflicted under so many tedious calamities. And the rather to confirm his saying, he calls God, who promised to perform these things, the redeemer of Israel. But may some object; Object. How can these things stand together; that God should be called the redeemer of his people, whom he suffered to be overwhelmed with miseries? For where was this redemption and sanctification become, seeing the people had just cause to complain of their poverty and calamities? I answer, Ans. that the memory of that which had fallen out long before, is here propounded and set before them, to minister unto them matter of hope and trust. For the jews being pressed with despair, the Prophet prevents it by advertising them, that that God which in times past had delivered their fathers, is now no less almighty than he was then. Albeit then for a time, he withdraw the light of his countenance from them, to exercise and try their faith, yet he commands them not to cast away their confidence, because their certain and full redemption is in his hands: and yet they were herein to look far above the reach of human reason. This therefore is a very excellent place: 
We must not cease to believe, though God for a time defer his promise.  out of which we may gather how carefully we ought to believe God when he speaks, albeit he do no forthwith accomplish that which he hath promised, but suffers us to languish under afflictions a long time.  
Some translate the word Veze, Contemned: others, Contemptible; which I approve of. But this augments the misery of the people, when the Prophet calls them despised 
* Or, in himself.  in soul: for many are despised of others, who notwithstanding are worthy of honour, in regard of the graces wherewith they be endued: or being puffed up with pride, cease not with an higher contempt, to tread under their feet the contempt of others. But Isaiah affirms, that the jews are not more despised and contemptible in the eyes of others, than they are in their own. Thus than he notes out an exceeding ignominy and low estate; therewithal comprehending the affliction of the Spirit: to teach them that God shall come in fit time to secure them, when they shall be thoroughly humbled.  
I see no reason why some have changed the number in the word nation, seeing the Prophet useth the singular number Goi; it being certain that he addresseth his speech to the posterity of Abraham. Afterwards he calls them servants of rulers: as if he should say, that mighty tyrants oppressed them: for by the word Moschelim, he means those that have so much force and power, that it is an hard mat●er to escape their hands.  
When he saith that Kings shall see, he speaks in high and glorious terms of the delivery of his people; but in the mean while, he is contented they should be tried in the furnace, to prove their faith and patience: for where were the trial of faith, if God should forthwith give that which he hath promised, (as we said before.)  
In the word Princes, there is a repetition much used among the Hebrews. But we will speak it thus shortly; Kings and Princes shall see, they shall arise, and bow down.  
By the verb To bow down, he expounds what he meant by arising: for we rise up to give honour. The sum is, that the greatest Princes of the world shall be awakened to confess that the restoration of the Church is an excellent work of God, and worthy of respect and reverence.  
Because the holy one of Israel who hath chosen thee, is faithful. See the cause of this great astonishment, touching the honour which Princes shall perform to God; to wit, because they shall acknowledge his faithfulness and constancy in his promises. 
God would not be held to be faithful by a bare imagination, but from good experience.  For the Lord would not be acknowledged faithful from a bare and naked imagination, but from experience itself; to wit, in the preservation and protection of his people, whom he hath adopted. Hence therefore let us learn not to judge of God's promises by our present estate, but by his truth and faithfulness: so as when we perceive nothing but death and the grave to compass us round, yet we may remember this sentence, by which the Lord calls us to him, even the vile and contemptible. 
2. Cor. 7.6.   
Hence also we are to consider how glorious and admirable a work the deliverance of the Church is, in that it constrains Kings, be they never so proud (thinking nothing, be it never so excellent worthy to behold them) to behold, to admire, yea and to honour and reverence the Lord, whether they will or no. This new and extraordinary work then, is here greatly recommended unto us in this behalf. For not to mention ancient histories; by what means hath God delivered us out of that woeful tyranny of Antichrist? Truly we were as those that dream, as the Psalmist saith, Psal. 126.1. especially if we do but seriously consider of the thing itself: for the Lord hath wrought a miracle in bringing us to do homage unto Christ.  
In the end of the verse, the Prophet repeats that which he touched before; to wit, that this people were set a part to be the Lords. But in election we must seek the beginning of sanctification: for the people were the holy inheritance, because God had vouchsafed of his mere grace to choose them. Isaiah, then means that secret will of God, from whence sanctification flows; that Israel might not think they were chosen for their own deserts. As if he had said, The Lord which hath elected thee shows, that thou art so indeed by the effects. As we ought then to acknowledge God's faithfulness and truth in our salvation, so must we attribute this salvation only to our free election. And yet it behoves every one that will partake in so great a benefit, 
Neither truth nor salvation out of he Church.  to be a portion of the true Israel, that is to say, of the Church, out of which there is neither truth nor salvation to be found.   
Vers. 8. This saith the Lord, in an acceptable time have I heard thee, and in a day of salvation have I succoured thee, and will preserve thee, and give thee for a covenant of the people, that thou mayst raise up the earth, and obtain the inheritance of the desolute heritage. 
FRom this verse we may yet more clearly gather that which we have handled in the beginning of this Chapter, to wit, that the Prophet so speaks of the whole body of the Church, that he gins at the head thereof. And this, as I have said, aught to be well observed, for the expositors have balked it, and yet without it we shall not be able to make these verses to cohere. S. Paul plainly shows this, in applying this very sentence to the whole Church, 2. Cor. 6.2. But yet that which follows, I will give thee for a covenant of the people, suits to none but Christ only. How shall we make these things agree then? To wit, if we shall consider that Christ is not so much his own as ours. 
Christ not so much his own as ours.  For he was not borne; neither died be, nor rose again for himself. He was sent for the salvation of his people. He seeks nothing at our hands: for he stands in need of nothing. Thus then, God makes his promises to the whole Church: and Christ, who is as it were the surety or pledge between both, receives these promises, and procures nothing to himself by them, but altogether for the Church's behoof, for whose salvation he was sent. He speaks not then of Christ, as singling him out by himself, but as of one that is joined and made one with his Church for ever. It is an inestimable favour then which the father shows us when he hears his son for our sakes: yea, that he directs his speech to his son whilst he is speaking of our salvation. For by this we may perceive how near the conjunction is between Christ and us. 
Our union with Christ again noted.  He represents our person. He hath nothing which is not ours: and is heard of his Father in respect of us.  
By the acceptable time, the Prophet meant to keep the faithful within their bounds, that they should not be too eager in their desires, but might patiently wait the Lord's leisure even till his prefixed time were come, in which sense S. Paul calls the coming of Christ the fullness of time, Gal. 4.4. He would have them then to depend upon the will of God, and in the mean while to bear his wrath with a quiet and meek spirit. Moreover, albeit the Prophet meant to exhort the faithful to patience, and to learn to subdue their wills to the will of God, yet he therewithal teacheth, that our salvation flows from the free favour of God. For his free accepting of us is the foundation of our salvation. And salvation is the effect of this grace. We are saved because we please God; not for our own merits, but of his mere goodness. And yet withal he shows that our salvation is certain, in that we have so sure a pledge of God's grace: for in assuring us of his favour, he removes all doubtings.  
This place serves to set forth the commendation of God's word, 
No salvation without the word.  without which, there is no inquiring after salvation: as also S. Paul saith, 2. Cor. 6.3. where he shows that God's favour is plainly manifested unto us in the preaching of the Gospel, so as that which is written here touching the day of salvation, is thereby accomplished. Thirdly, the Prophet admonisheth us, that when the Gospel is sent to any place, there God discovers a sure pledge of his favour, 
Where God sends his Gospel, there he discovers a sure pledge of his favour.  and good will. For is it not evident that he pities us, when he so graciously allures us to himself? He might let us err in darkness without this light, but it comes unto us only from his free grace, that so he might remove all doubtings and stumbling blocks out of our way. Let us lay it up in our hearts then, to wit, that this mercy wholly depends upon God his free will.  
If it be asked, Quest. why the Lord hath illuminated us rather in this time then in any other: We must answer, Ans. Because it was Gods good pleasure so to have it. For S. Paul in the place before alleged, brings us to this point. Behold now the acceptable time, behold now the day of salvation; which place will help us much to understand the Prophet's meaning, that so we may learn to join Gods free accepting of us, and our salvation together. A pledge of which favour we have in the preaching of the Gospel.  
We are also to note that these prophecies were not to be restrained to a certain time, seeing they appertain to the Church to the world's end. 
These prophecies appertain to the use of the Church to the world's end. Three redemptions.  For when we begin at the redemption out of Babylon, we must come forward till the redemption purchased by Christ, of which the first deliverance was but as it were a preparative. And seeing there are still certain relics of this servitude remaining, it must continue to the world's end, at which time all things shall be restored, and set again into their perfect estate.  
I will give thee for a covenant.] Hence it appears, that whatsoever was said of Christ before, was not promised in regard of his own particular profit, but for our sakes. For he was ordained to be the pledge of the covenant, because the jews by their sins made a divorce between God and them, who had contracted a perpetual covenant with them. The renewing of this covenant then, which was broken or disannulled, is attributed unto Christ. In which regard, that which Paul saith, Ephes. 2.14. and 17. is to be noted: Christ is our peace which hath made of both one, and hath preached peace as well to those that are far off, as to those that are near. But our Prophet had a special eye to that horrible dissipation, which none but Christ alone was able to remedy. It remains now then, that we apply this grace to our use: we (I say) who were strangers and enemies, far from the covenant of grace in respect of the jews, before the Gospel was published; without which, we had never tasted of our reconciliation with him. Christ then was given for a covenant to the people, because there was no other way to come unto God, but through him. The jews were then the only people; 
Why Christ was given for a covenant to the people.  but the partition wall being broken down, all, both jews and Gentiles have been gathered into one body.  
That thou shouldest raise up the earth, which was desolate. For the return of the people was as a new creation: as we have showed elsewhere. Unto which also appertains the words of the Prophet, that we might know there is nothing but a woeful waste and scattering in the world: for Christ is sent to raise up that which was destroyed and fallen to the earth. If all things stood in a perfect estate, than he should be sent to us in vain. We ought therefore diligently to consider of our estate: for in ourselves we are strangers from God, and excluded from all hope of salvation; but Christ hath raised us up together with him, and hath reconciled us to his heavenly Father. Besides, Isaiah adds the benefits which we obtain by Christ, after we be reconciled.   
Vers. 9 That thou mayest say to the prisoners; Go forth: and to them that are in darkness; Show yourselves, they shall seek in the ways, and their pastures shall be in all the tops of the hills. 

Neither light, liberty, nor secure out of Christ.  BEhold here a description of the change, that happens at Christ's coming. Notwithstanding it is very sure that the Prophet meant in this place, to give some consolation to the jews, things being then in such a desperate state, to the end their restoration might not seem incredible; no, not albeit they lay in darkness of death. Yet in general terms, he shows wherein the office of Christ consists; to wit, in restoring the desolate heritage: vers. 8. For before his coming, we lie manacled hand and foot under a miserable slavery, and are plunged into the darkness of hell. By these two similitudes than he shows, that we are wrapped in all sorts of miseries, as long as Christ is absent from us. For by darkness, he excludes us from all the benefits which appertain to Christ's kingdoms as faith, righteousness, holiness, truth, and the like graces: we are in darkness then, till Christ say; Show yourselves: we are bound till he cry, Go forth. Now there is great weight in the clause; That thou mayest say: for he shows that the preaching of the Gospel, is the means by which we are delivered. If we then desire the liberty and the light of God's kingdom, let us hearken unto the voice of Christ, for else we shall be oppressed under the perpetual tyranny of Satan.  
Where is now the liberty of our free will? 
Free will.  For whosoever attributes to himself light, reason, or understanding, can never have part in this deliverance by Christ. Why so? Because liberty is promised to none but to such as acknowledge themselves captives; nor light and salvation to any, but to such as confess themselves to sit in darkness. 
No liberty but to such as fell their captivity: nor light, but to such as confess they sit in darkness.   
Moreover, in that he promiseth God's children that their pastures shall be in all ways, and in all high places: by these similitudes he shows, that those who are under the protection of Christ, shall far well: for he is a vigilant and careful shepherd, and furnisheth his flock with all things necessary: so as nothing can be wanting unto them, that appertains to their sovereign good. This advertisement was of great use for the jews, in that time in which they were to pass thorough hot & scorched paths, and to come at length into a land wasted and desolate. The Prophet therefore saith; that albeit human helps should fail, yet God of himself is rich enough to supply all their wants. This is the reason why the Spirit of God delights so much in comparing the faithful to sheep; that feeling their own weakness, they might willingly and wholly submit themselves to be governed under the protection of this good shepherd: john 10.11.  
But withal it is very likely that the faithful are admonished not to affect great delicates, 
The faithful must learn to want, as well as to abound.  for they shall never taste of such abundance, but they shall feel many wants mingled therewith. Besides, it is not fit they should be pampered or full fed, in regard they are subject to many dangers: for we know that the ways are fraught with thieves and enemies, and the tops of the mountains are for the most part barren and dry. The Church of Christ is so defended then, that she is never far from assaults and outrages of enemies, and so replenished, that yet she dwells in waste and terrible deserts. 
Note.  But howsoever her enemies environ her on every side, yet the Lord protects her from their violences. If we be in hunger or want, 
See verse 10.  he is ready to furnish us with all necessaries in abundance, and to nourish and sustain us: yea, in these necessities, we better perceive the care he hath of us, then if we were in a place of the greatest safety.   
Vers. 10. They shall not be hungry, neither shall they be thirsty, neither shall the hear smite them, nor the Sun: for he that hath compassion on them, shall lead them, even to the springs of waters shall he drive them. 
THe Prophet confirms that which was said in the former verse; 
A confirmation of the former verse.  to wit, that God hath provision ready to sustain the jews in the way; so as no necessaries shall be wanting unto them. And no doubt he puts them in mind of that time in which their fathers were ready to perish in the desert for want of food; in which necessity, God gave them Manna from heaven the space of forty years: Exod. 16.35. Also in speaking of the shadow against the heat, it is certain that he hath respect to the pillar of a cloud, wherewith the Lord covered them by day, to the end they should not be parched up with the heat of the Sun: Exod. 14.21. For the Prophets are wont, as we have said, to mention the people's departure out of Egypt, as oft as they were to confirm their hearts in the assurance of God's goodness, either towards all in general, or towards any one in particular. In that he mentions the springs of waters, he also alludes to those waters which issued out of the rock, when the people were almost dead for thirst. For these things fell not out in the deliverance of Babylon, but in putting them in remembrance of former benefits, the Prophet sets before them the power of God, which hath always been sufficient to procure the salvation of the Church.   
Vers. 11. And I will make all my mountains as a way, and my paths shall be exalted. 

God ●he Church's companion in her pilgrimage, providing her of all necessaries.  HE here expressly and fitly mentions the people's return: for to what purpose should he promise such felicity unto the Church, unless they had been restored to their first liberty? He signifies then that all obstacles and impediments shall be removed, which might any way hinder their passage: and that the mountains, the tops whereof might seem impossible to be climbed, shall be made passeable and easy to be attained. In a word, that he will make all rough and hilly places smooth, that they may with ease return into judeah. When the Church then was to be restored to her perfect estate, no lets whatsoever, were they never so great, were able so to overmatch the Lord, but that in the end he would easily overcome them all.  
And in that he calls them his mountains; it is to show, that he hath not only power to command them to give his people way; but he further expresseth, that it shall be himself who will bring the jews home; no less than if he went in person before them. He carried them up (saith Moses, Deut. 32.13.) to the high places of the earth, when they passed thorough the wilderness. Also he saith, that the Lord went before the Israelites, when they departed out of Egypt: Exod. 13.21. Hear we see then what singular love the Lord bears to his Church, in that he vouchsafeth to be a companion with her in her journey, and takes upon him the whole care touching her necessary provision therein: so that in succouring her, he seems to provide for himself.   
Vers. 12. Behold, these shall come from far: and lo these from the North, and from the West, and these from the land of Sinim. 
WHereas some think the Prophet notes out here the four quarters of the world, it hath no great likelihood. 
Isaiah so prophesieth the jews return, that therewithal he also comprehends the kingdom of Christ.  And yet I reject not this opinion altogether, because it is probable, & agrees with many other texts of Scripture. First he saith, these shall come from far: then he adds some particulars, for an exposition of the general sentence. In stead of Sinis, some read Sinius: and the Hebrews themselves read it diversly. Saint jerom 
S. jerom.  thinks it is meant of the south part from Mount Sinai, lying towards the South. And this is the most received opinion. Others think it to be the name of a city or region, called Sienes, situated towards the turning of the Sun, when it is at the highest. But these opinions make nothing for the explanation of our Prophet's meaning, which is clear and manifest in itself. For doubtless he speaks of such as were far remote, and scattered in divers quarters, whether they were to be gathered in from the North parts, or beyond the seas. Isaiah then so promiseth the return from Babylon, that therewithal he also extends this prophecy to Christ's time: as we may easily gather from that which we have said, Chap. 36.6. For we must still hold this principle, 
A principle.  that the second birth of the Church under the Kingdom of Christ, is here described: for he not only promiseth that the jews shall return to jerusalem to re-edify the Temple; but that those also, who before were strangers from the Church, should be gathered from out of all quarters of the world.   
Vers. 13. Rejoice, O heavens, and be joyful, O earth: braced forth into praise, O mountains; for God hath comforted his people, and will have mercy upon his 
* Or, poor.  afflicted. 
THough he exhorts and stirs up all the faithful to thanksgiving: 
A thanksgiving, in which is included a confirmation of the former promises.  yet he hath a special drift to confirm that promise, which otherwise in itself seemed doubtful. For our consciences waver, and are perplexed in affliction: so as it is an easy matter to settle them firmly upon the truth of God's promises. In a word, either men stagger, tremble, fall, or utterly despair. For if the least fear, distress, or affliction do but arise, much ado there is to fasten any consolation upon us. For this cause we have need to have our faith confirmed by all sorts of arguments. See the reason then why Isaiah speaks so gloriously of the benefit of this deliverance; namely, to the end that the faithful, who saw nothing round about them but ruin and death, might notwithstanding be of good co●●ort, and in hope to wait for an happy change. He sets the deliverance therefore before their eyes, as if it were already accomplished; that so they might have all matter of joy and rejoicing: though at that time there appeared nothing but cause of sorrow and mourning.  
As oft as the Lord therefore promiseth any mercy, 
Praises must be joined to the promises.  let us ever be mindful to join praise and thanksgiving thereunto, though we see not the accomplishment thereof: that so we may the better waken our drowsy spirits: next, let us lift up our eyes also to God's power, by which he overrules all creatures both in heaven and in earth: for he no sooner beckons with his finger, but they all stand up together, as it is in Chap. 48.13. to fulfil his commandment. If the signs of his admirable power then do every where appear, shall we think he will not make the same much more glorious and admirable in the salvation of his Church? Under this figure then Isaiah teacheth, that neither the heavens, nor the earth can yield a more acceptable service unto God, then when they join and combine themselves together to aid the Church.  
Moreover, that the faithful should not sink under the weight of the calamity, before he promiseth that God will comfort them, he exhorts them quietly to sustain their sorrows. For by the word poor, he signifies that the Church in this world is subject to many afflictions. Therefore that we may be fit to partake of God's mercy, let us learn under the cross, and under many miseries, tears, and groans, to wait till we attain unto the possession of it.   
Vers. 14. But Zion said, The Lord hath forsaken me, and my Lord hath forgotten me. 

A correction of the jews infidelity.  THe Lord minding further to amplify his grace, complains that the hearts of the jews were so closed up, that they had almost discouraged him, had not his infinite bounty surmounted all their perverse imaginations. Yet therewithal he endeavours to correct this vice, that they might joyfully embrace, and (as it were) see the promised deliverance before hand which was offered them: as also that seeing his forwardness to succour them, they on the contrary might prepare themselves to hope well. But this doctrine doth now also appertain to us, for when God defers his help, all of us for the most part are too much perplexed, we think by and by God hath forsaken and rejected us. And thus despair easily prevails, unless we be wise to prevent the same betimes: which we ought to do, lest we be bereaved of God's grace.  
Truly our infidelity manifests itself to the utmost in such doubts, in that we neither quietly rest upon God's promises, nor patiently bear his corrections, which lead us to repentance: nor yet the trial of our faith, by which he disposeth us to mortification: neither any other afflictions, which he useth for our humiliation. For God justly complains of the jews, who by their distrust rejected his salvation offered, and could not endure to hear of his help. Now he restrains not this only vice to a few, but comprehends also the whole Church, to sh●w that he will be liberal and beneficial towards the jews far above the measure of their faith: yea, he will oppose himself against their incredulity, that he with his salvation may pass through all the lets and impediments which stand in his way. Let every one of us beware then how we flatter or soothe up ourselves in this vice, for the Lord pleads against his Zion, that is to say the whole Church, because she useth such speeches as savour and proceed from a (bitter) root of distrust.   
Vers. 15. Can a woman forget her child, and not have compassion of the son of her womb? though they should forget, yet will not I forget thee. 
TO correct this distrust, to the complaint he adds an exhortation full of sweet consolation. 
An exhortation, full of sweet consolation.  For by a very fit similitude he shows what great care the Lord hath over his Church in comparing him to a mother, whose entire affection and care is so great towards her child, that the father's love in comparison thereof is as nothing. He propounds it not then, you see, in the example of a father, which notwithstanding is often used: Deut. 32.6. 2. Cor. 6.18. but that he might the better express his singular love, he rather compares him to a mother: and he names not children only, but the fruit of the womb, to which usually the woman bears much greater affection. For the love that a mother bears towards the little one which she nourisheth and suckleth at her breast, is almost unutterable. Also what care doth she use, even to spend many nights together without sleep, by reason of the frowardness of the child! And to speak all in a word, she spares not to waste and consume herself daily, so as her love makes her clean forget herself. And this care we see is not only in the reasonable creatures, but in the unreasonable also: yea, even in wild beasts, who yet are gentle and loving in this behalf, howsoever otherwise they be of cruel and fierce natures.  
Now in regard women sometimes prove more unnatural than wild beasts, yea, and overcome them in cruelty, by neglecting the fruit of their bodies, the Lord adds, that if this should fall out, that yet he will never forget his people. For the firm and unmovable affection he bears us, far surmounts the vehement love and amity of all fathers and mothers in the world. Let us then call to mind what Christ saith, Math. 7.11. If you which are evil can give good things to your children, how much more will your heavenly father! Is it possible that he should empty himself of this fatherly affection? No verily. Men which are of perverse natures, and love themselves, yet will not neglect their children, and will the Lord (the fountain of mercy, who needs nothing, but gives to all men liberally, and hath not the less) neglect his Church? Wherefore howsoever it falls out sometimes that mothers reject and forsake their children (which yet is prodigious) yet notwithstanding, God, who loves his children with a stable, constant, and perpetual love, will never reject them. To conclude then, 
Chap. 27.23 Hebr. 13.5.  our Prophet here sets out the inestimable care of God, who watcheth night and day for our salvation, to assure us, that he will never leave nor forsake us, though we be tossed to and fro with many and great calamities.   
Vers. 16. Behold, I have graven thee upon the palms of mine hands: thy walls are ever in my sight. 

God's love to his Church set forth by another similitude.  BY another similitude he sets forth this inestimable care that God hath over us. We use to say in our common proverb, That one hath that upon his finger's ends, which is seriously imprinted in his memory. And when Moses commands a daily meditation in God's law, he saith, Thou shalt bind them upon thine hands. Deuter. 6.8. that so they might always have God's commandments before their eyes. Hear our Prophet useth the same similitude, as if he should say, I can no sooner look upon my hands, but I behold thee there: I bear thee so engraven upon my heart, that nothing is able to blot out the remembrance of thee: In a word, I can not forget thee, but I should also forget myself. True it is that GOD hath neither hands, nor any bodily shape: but thus it pleaseth the holy Ghost to stoop down to our slender and weak capacities, that he might the better set forth the infinite love which he bears us. And because the Church is in many places called the Temple, or City of God (whence also comes that similitude of building so much frequented in the scriptures, Psal. 102.16. jer. 24.6. Math. 16.18.) therefore the Prophet brings in the similitude of walls: by which he notes out the quiet and peaceable estate of the Church: as if he should say, I will always see that jerusalem shall flourish, and be in good plight. Whence also we observe, that here is set forth unto us a right order of government and discipline, 
A right order of discipline described.  whereof the Lord will be the perpetual protector and defender, as himself here protests. Let us also remember that this prophesy took place in that woeful desolation when the walls of jerusalem (which were the lively image of the Church) 
jerusalems' walls a lively image of the Church.  were thrown down, the Temple razed, good government abolished, and in a word, when all things were out of joint, and almost brought to utter confusion: for he promiseth that all the Church's privileges shall forthwith be restored to their first perfection.   
Vers. 17. Thy builders make haste: thy destroyers, and they that have made thee waste, are departed from thee. 
HE amplifies that which he touched in brief in the former verse: 
An amplification of the former verse.  for his speech might have been esteemed ridiculous & vain, concerning this continual care that God hath over the Church, and her walls, which he now suffered to be razed to the very foundations. For this cause, I say, he adds an exposition, to wit, that it is ruinated indeed, but ere long it shall be re-edified anew.  
From this word builders, we may gather wherein the right way of repairing the church consists; 
The right way to repair the Church's ruins.  namely, if the Lord be pleased to send forth master Carpenters and Masons to frame it anew. Secondly, in driving out the destroyers, which build not, but break down. For albeit God can build up his church without the help of men, yet is he pleased to use their labours: and howsoever he finisheth the whole building himself alone, by the secret work of his holy Spirit, yet he blesseth the endeavours of his servants, that the same should not become altogether unfruitful. To him we must pray, and from him alone we must expect workmen; for he is able to fit them with gifts and graces, and to appoint out to every one his task, as Saint Paul saith, 2. Cor. 3.5. Thus we are then, not only to pray that God would send forth labourers into his harvest, but also that he would furnish them with power and efficacy, 
Mat. 9.38.  that they may not bestow their pains in vain. Is the doctrine of the Gospel then preached with some fruit? It comes to pass by the singular goodness of God.  
But this were not enough, unless he therewithal should drive far off the destroyers: for Satan invades and assaults the Church by infinite ways: neither wants he his supposts and catchpoles, who employ all their forces either to slake, hinder, or overthrow the Lords building: and therefore we ought continually to pray, that God would still defeat all their enterprises. But if that good be not done, which we desire, let us accuse ourselves and our own ingratitude; for the Lord is ready to bestow his benefits upon us in great abundance.   
Vers. 18. Lift up thine eyes round about, and behold; all these gather themselves together, and come to thee: As I live, saith the Lord, thou shalt surely put them all upon thee as a garment, and gird thyself with them like a bride. 
HE awakens the Church by setting her deliverance before her eyes, 
The Church is exhorted to behold her glory in the midst of her greatest ruins.  to the end she might view this so glorious a work, & might behold the troops of men which should flow in unto her on every side. Now as this gathering together, served to sustain the minds of the faithful in captivity: so was it their duties, who saw it accomplished indeed, to render thanks unto God. Whence it appears, that this prophecy was of good use in both the times; as well whilst their deliverance was yet hidden under hope, as when it was ratified by the effects. And albeit also he speaks to the Church in general, yet this speech belongs to every one in particular that so, all generally, and every one particularly, might embrace these promises.  
When he commands them to lift up their eyes; it is to show, that the cause which moves us to faint, is, in that we do not so diligently observe the work of the Lord as we ought; but suffer out eyes to be covered as it were with a vail, by reason whereof, we cannot see three paces before us. Thence also it comes, that we can hardly conceive any hope, but are ever and anon plunged into despair, when the least troubles arise.  
Now if this be said of the whole Church, let every man examine his own heart, Use to us. and see how subject he is to this vice; and let him ever stir up, yea awaken his spirits, to behold the works of the Lord, and to rest himself upon his promises with his whole heart.  
In that he saith, the children of the church shall be gathered; the meaning is, to be one body with Christ, and as one fold under one shepherd, we must be gathered into one lap of the Church. For Christ holds none other to be in the number of his sheep, but such as are joined into one body by the unity of one faith: 
Christ ●●lds none for his sheep, but such as are made one with him by faith.  john 10.16. Whosoever then would be accounted among God's children, let him be a child of the Church: for as many as are separate from her, shall always be held as strangers before God.  
As a garment, or, ornament.] The Prophet shows wherein the chief ornament of the Church consists; 
Wherein the chiefest ornament of the Church consists.  to wit, in having many children gathered into her lap by forth, and governed by the Spirit of God. Behold the true beauty; behold the glory of the Church; which otherwise is deformed, and ill favoured, yea torn and rend in pieces, if she be destituted of these ornaments. Hereby we see that the Papists have great skill in discerning of the right ornaments of the Church● for they please themselves in nothing but crucifixes, 
With what ornaments the Church of Rome decks herself.  paintings, images, stately buildings, gold, precious stones, and glorious vestments: that is to say, in babbles and puppets, fit for little children. But the true dignity and glory of the Church is all inward: Psal. 45.13. because it consists in the gifts and graces of the holy Ghost: in a word, it consists in faith, and in good works. 
Faith and good works the beauty of the Church.  Whence it follows, that she is then clothed with royal robes, when people being knit together by faith, do assemble into her lap, and worship God in spirit and in truth.  
Now that this promise might have the greater weight, the Lord adds an oath, that he might draws to credit the same; to the end that when the Church (as we think) is at the very pits brink, we should then wait and expect her restoration. Which doctrine, if ever there were need of it, it is now much more. For whither soever we turn our eyes, what see we else but horrible desolations? 
The use to us.  What are we to do then? Let us deliver our souls from despair, by staying ourselves upon this oath, As I live? And let not our small number dismay us, though for that cause the world despiseth and disgraceth us. No, the Lord, we doubt not, hath his elect scattered here and there, whom at the length he will assuredly gather into his Church. Let us pluck up our spirits then, and lift up our eyes by a true faith, that we may not only extend our hopes to one age, but to many.   
Vers. 19 For thy desolations and waste places, and thy land destroyed, shall surely be now narrow for them that shall dwell in it: and they that devour thee shall be far away. 
HE confirms that which went before, 
A confirmation of the former sentence.  but in other words; to wit, that the change by him promised, is in God's hand, who will cause his Church, which hath a long time lain desolate and waste, to be suddenly inhabited again; and that in such wise, as the land shall not be large enough to contain so many inhabitants. He useth a similitude of a City broken down, whose walls and buildings are re-edified: unto which also the people flow in such troops, that the bounds thereof must be enlarged, because the first circuits are too narrow for them all. And thus he not only speaks of the people's return from Babylon, but also of that restoration wrought by Christ, when the Church was not only spread throughout judea, but also throughout all the quarters of the world.  
Moreover, he adds that succours shall be in a readiness to defend the Church against her enemies, which would molest her with outrages and injuries. These shall not be able to hurt her. Why so? God will drive them far away: not that the Church had ever any perfect rest in this world, 
The Church attains not a full rest in this world.  or could be exempt from all violence of enemies: but howsoever it be, God, who still supports the infirmities of his servants, hath always resisted the wicked, repressed, or utterly defeated their plots, that so the kingdom of Satan might never wax great by the ruins of the Church.   
Vers. 20. The children of thy barrenness shall say again in thine ears; The place is straight for me, give places to me that I may dwell. 
ISaiah goes on with the same argument, 
The same argument still prosecuted.  and under another figure, promiseth the Church's restoration. Now he compares her to a widow (or rather to a wife) that is barren: to set forth the miserable and desolate condition of this people, who were oppressed under so many evils, that the memory of that nation was in a manner extinct: for they were mingled among the Chaldeans, who held them prisoners; so as they were almost incorporated into one body with them. We are not to marvel then if he compares the church as a barren wife, for she conceived no more children in her womb. In former time the jews flourished; but now their kingdom was torn in sunder, their power utterly overthrown, and their name in a manner buried in oblivion, when they were led into captivity.  
He promiseth then that the Church shall come forth of these sinks, and that she who now sits solitary, shall return to her first estate. Which is signified by the word again ●● for thereby he assures them, that God was able to render them that again, which in former time he had bestowed upon them, though now for a season he had deprived them thereof.  
Whereas many take children of barrenness for orphelins, me thinks it suits not with the text, because widowhood and barrenness is referred rather to the person of the Church. And therefore by way of amplification he calls them so, who beyond all hope were given to her that was a widow and barren.  
Give place:] That is to say, for my sake give way. Not that it is seemly for the faithful to drive their brethren out of the place wherein they dwell: but the Prophet borrowed a phrase of speech which is commonly used, to signify, that no incommodity whatsoever shall hinder many from desiring to be received, and that place may be given them. This came to pass when the Lord gathered an infinite number of souls from all parts of the world. For in a moment, and above man's reason the Church which was empty before, was replenished: her bounds were enlarged, and extended far and near.   
Vers. 21. Then shalt thou say in thine heart, Who hath begotten me these, seeing I am barren and desolate, a captive, and a wanderer to and fro? And who hath nourished them? Behold, I was left alone: Whence are these? 

The Church brought in, admiring her extraordinary exaltation.  BY these words he shows, that the restoration of the Church whereof he now speaks, shall be admirable: and therefore he brings her in wondering, yea astonished, that she is exalted by so extraordinary and unexpected a manner. And to say the truth, this is no superfluous description. For the children of God, and of the Church, are not made new creatures by the will of flesh and blood, but by the secret virtue of the holy Ghost; neither are they borne into this world as we see men daily have a new offspring to replenish commonwealths, for naturally we have no part in the kingdom of God. If any man then will but consider of this new and unaccustomed change, and then by what means the Church was multiplied and nourished a long time in her poor estate, he shall be constrained to admire and wond●● thereat.  
Now he shows that this shall be no feigned admiration, in which art flatterers have great skill, but it shall proceed from a true affection of the heart. Why so? Because there shall be just occasion to wonder, in regard the Lord hath so long, and in so many dangers not only preserved his Church, but hath made it multiply into a new generation unhoped for. For who would have imagined that when the jews were in the most contemptible condition that might be, covered over as it were with miseries and reproaches, that any one of the Gentiles would have desired society with such: Moreover, there was no likelihood that men's minds could feel so sudden an alteration as to join themselves to such a religion as themselves both hated, and despised before: nay more than that, the wall of separation than stood, which shut out all strangers and uncircumcised ones from entering into the Church of God.  
But he adds the reason of so great an astonishment, to wit, that she was barren before, and therefore was utterly destituted of children. For the word of God which is the spiritual seed wherewith the children of the Church were begotten, ceased: the sacrifices also were broken off: in a word, whatsoever served to maintain a state in perfection, was abolished.  
Besides, the Church is called barren, not because God ever forsakes her, but in regard his gracious presence doth not always appear. We saw a woeful spectacle of this barrenness 
A woeful spectacle of the Church's barrenness seen in our times.  when the Lord to punish men's ingratitude took from us his blessed truth, and suffered us to walk and err in darkness, than we might well say that she was a widow and barren indeed, when she was left quite destitute of children. Hence also we may perceive how foolish the Papists are, in that they will always have Christ so to dispose of his Church, that she must never know the state of widowhood nor barrenness. For howsoever the Lord at no time utterly rejects his Church, yet he often withdraws from her the signs of his presence, because of the world's unthankfulness.  
Who hath nourished these?] Those who are banished and often remove their habitation can not well nourish nor bring up children: So, when the law and doctrine of godliness sounds no more in the Temples, spiritual nourishment must needs fail. But the Lord who stands in no need of human helps, begets unto himself children after an extraordinary manner, by the incredible virtue of his holy Spirit, and these he nourisheth, how, and in what place it pleaseth him. Now to accomplish this prophesy, he hath contrary to all hope, raised up nurses, so as the Church admires not without cause at the fostering and bringing up of her children.  
When we read this prophesy we are admonished not to vex ourselves above measure if at any time we see the Church lest like a widow. Use. Neither so far to give way to distrust, as to think that God who is all sufficient, can not in a moment renew and restore her to a perfect estate, though for the present we see no likelihood nor appearance at all of it.   
Vers. 22. Thus saith the Lord, Behold I will lift up mine hand to the Gentiles, and set up my standard to the people, and they shall bring thy sons in their arms: and thy daughters shall be carried upon their shoulders. 
ISaiah confirms that which he said erewhile, to wit, 
A confirmation added to the Church's admiration.  that the Lord would cause the Church which a long time was a widow and barren, to bring forth an innumerable of spring, so as herself should be constrained to admire at her own fruitfulness. And this he doth to remove all scruples and doubtings, which peradventure might arise in their minds. But the Lord pronounceth, that he will not only give children to his Church among the jews (as in former time) but among the Gentiles also: and yet he shows, that this generation shall be spiritual, to wit, by the grace of adoption. To which purpose appertains the similitude of the standard, for thereby he encourageth the faithful to hope for a new kind of generation, far different from that which we see in the common course of nature. It was necessary then that the Lord should set up his standard, and to discover his secret power by the preaching of the Gospel, that among so many sorts of languages and differing dispositions, he might bring children to the Church, and to be made one with her in the same faith, even as brethren gather together into the lap of their mother.  
Those are deceived who by the metaphor of the hand, and standard, think the preaching of the Gospel is only signified, separating it from the efficacy of the holy Ghost, for both must be conjoined together. 
The preaching of the Gospel, and the efficacy of the holy Ghost must go together.  The virtue of the holy Ghost must in no wise be separated (I say) from the preaching of the Gospel, witness 2. Cor. 3.6. We must run therefore to this hand of God, and to this standard, when we see the Church oppressed under the tyranny of the wicked. For albeit they be ever plotting all sorts of mischief utterly to overturn it, yet is God's hand stronger than all, 
job. 9.4.  and men in the end shall gain nothing by resisting him, for at last he will subdue and bring down their rebellion, that his Church may have some breathing time in despite of them all. In that he promiseth the children of the Church shall be brought in between the arms, and upon the shoulders, it is a figurative manner of speech, in which he would signify that God will no way be hindered, when he means to gather his Church from the scattering, wherein he shall find her, because all the Gentiles shall help him. And howsoever this be in the first place to the banished and dispersed jews, yet no doubt it is to be extended unto all Gods elect in all places, who are, or shall be received in, to participate of the same grace.   
Vers. 23. And Kings shall be thy nursing fathers, and Queens shall be thy nurses: they shall worship thee with their faces towards the earth, and lick up the dust of thy feet: and thou shalt know that I am the Lord: for 
* Or, all.  they shall not be ashamed that wait for me. 
Having spoken of the obedience of the Gentiles, he shows, that it not only appertains to the common people, but even to Kings also, whom he compares to foster fathers, who bring up other men's children, and Queens to milk nurses, which are hired forth for that purpose. Why so? Because Kings and Queens shall furnish the Church with all things necessary for her children. For whereas before they banished Christ out of all their coasts, now they shall from henceforth acknowledge him for their sovereign King, and shall yield him honour, homage, and service. And all this came to pass after God manifested himself to all the world by his Gospel, for the great Kings and Princes thereof not only submitted themselves under the yoke of Christ, but also employed their wealth & riches to restore & maintain the Church, so as they became the protectors and defenders of it.  
Whence we note, that a special and particular duty is here required of Princes, 
A special and particular duty required here in Kings and Princes.  besides their ordinary profession of the Christian faith. Why so? Because the Lord hath clothed them with power and authority, to the end they should provide for the Churches good, and also procure the glory of God. I grant this duty belongs to every one, but by how much the greater power Princes are endued withal, the more careful should they be to employ their studies and pains about these things. That is the cause why David expressly names them, and exhorts them to be wise, to serve the Lord with fear, and to kiss his Son, Psal. 2.10.11. Hence also we may discern of their folly and madness, who affirm that Kings can be no Christians unless they give over this office and dignity. 
The folly of such as affirm that Kings can be no Christians unless they give over their dignities.  For this was accomplished under the kingdom of Christ, when Kings being converted unto God by the preaching of the Gospel, came to this high degree and dignity, which far surmount all sorts of rule and principalities, to wit, to be the nursing fathers, and defenders of the Church.  
The Papists think none can be right nursing fathers to the Church unless they leave unto Priests, Monks, and idle bellies, great revenues, large possessions, & fat prebendaries, to fatten them up as swine in a sty. But this nourishment tends to a far other end, then to cram and stuff the guts of such a company of insatiable gulfs. 
After what manner Kings ought to be nursing fathers to the Church.  For the question is not here touching the enriching of their houses, who under a feigned pretence of holiness will needs be taken for the Ministers of the Church (who have been the only poisoners and corrupters of the Church of God, with the deadly venom of the whore's cup) but rather to root out Superstitions, and utterly to overthrow all Idolatry, to advance the kingdom of Christ, to conserve the purity of doctrine, to remove scandals and offences, and to purge out the filthy dregs of false doctrine, whereby the wholesome doctrine of God is corrupted, and whereby his glory is darkened and obscured.  
When Kings have taken order for these things, then are they also to furnish the Pastors 
Pastors.  and Ministers of the word with all things necessary, let them relieve the poor, and look that the Church sustain not by their negligence beggary, or undecent wants. Then let them erect Schools, and endow them with sufficient pensions 
The poor Schools erected and endowed with sufficient pensions. Building of Hospitals.  for the teachers: let them foster and cherish Studients, let them build Hospitals for the aged and diseased, and perform other offices which serve for the maintenance and conservation of the Church. But these excessive expenses superfluously bestowed towards the founding of Masses and Oratories, and employed for the making of vessels of gold and silver, rich & gorgeous vestments, in which Papists glory and brag; only serves for a pomp and ambition to corrupt the pure and sincere nourishment of the Church; yea, to choke and extinguish God's seed, which is the only food by which the Church lives.  
Now when we see things otherwise carried at this day; to wit, that Kings in stead of nursing fathers to the Church, become tormentors & destroyers of the Church, 
If Kings in stead of nursing ●a hers to the Church, become tormentors of her, ●t is the just ●eward of ou● sins.  that the true doctrine is rejected, the faithful Ministers banished, and that greasy idle paunches, insatiable gulfs, and supposts of Satan are put in their rooms, (for to such, Princes distribute their riches: that is to say, the blood of the people which they have sucked) when also those Princes, who otherwise being faithful, yet wanting power, and therefore having little or no courage to defend the word, or to maintain the church. Let us acknowledge that this is the just reward of our iniquities, and let us confess that we be unworthy to enjoy such good nursing fathers. Notwithstanding after these so horrible ruins, we must be ever waiting and looking for the restoration of the Church; and for such a conversion of Kings, as that they shall show themselves fathers and protectors of the faithful, and such as shall constantly uphold the doctrine of the word in their dominions.  
They shall lick the dust of thy feet.] The Papists in like manner offer violence to this place, to establish the tyranny of their Idol: as if forsooth, Kings and Princes could not otherwise show themselves the true and lawful servants of God, unless in his stead they should fall down at the feet of their disguised head of the Church. This they account a testimony of great service done to God, when they will abase themselves to kiss his feet with great reverence. But first of all, if they will know what an opinion we ought to conceive of such an idolatrous and barbarous reverence, let them learn it from Saint Peter, 
S. Peter.  whose seat they brag to hold: for he would not suffer Cornelius the Centurion to do him such reverence: Act. 10.26. Let them also learn it from Saint Paul, 
S. Paul.  what to do in this case, who rend his garments, and rejected this honour with great detestation: Act. 14.14. Is any thing more absurd then to say that the Son of God, in stead of ordaining a Minister of the Gospel, should consecrate a profane King, 
The Pope a profane King.  exercising a Persianlike pompous state, utterly insupportable? But let us remember that whilst the Church is a pilgrim in this world, that she may be humbled, and that she may be conformed to Christ her head, she is subject to the cross. And if her enemies give her any rest, 
The Church's chiefest glo●y consists in humility.  yet you shall perceive that her chiefest glory and beauty consists in modesty. Whence it follows, that she is stripped of her ornaments, when she is decked with a profane arrogancy.  
The Prophet then by these words understands nothing else but that adoration by which Princes humble themselves before God, and that obedience which they yield to his word in the Church: for we must carefully bear in mind what hath been said before; to wit, that the honour which is done to the Church, must never be separated from her head. 
The honour done to the church, must never be separated from her head.  For this honour and service appertains unto Christ: and if it be in any sort attributed to the Church, it is in such wise, that it always remains entirely to her only head. Add also that Kings do not submit themselves to the true religion, that they should bear the yokes of men, but that they might submit themselves to the doctrine of Christ. Who ever he be then that rejects the Ministers of the church, and refuseth to bear the yoke which God imposeth upon all his servants by her hand: 
He is no child of God, that will not bear the yoke which he imposeth upon him by the Church's hand.  such a one hath no communion with Christ, neither can he be the child of God.  
For those that wait for me, etc.] I take the word Ascher, for a particle of rendering a reason: for the words run on so in a line, that those who divide them, do much darken the Prophet's meaning. For by this argument, he proves that it is good reason Kings and Princes should cheerfully bow under God's government, and need never be squeamish to humble themselves before the Church; because God will not permit any that wait for him, to be ashamed. As if he should say; This shall be no slavish, but an honourable and an amiable subjection. 
No slavish, but an honourable subjection, to humble ourselves before the Church.   
Now he joins his truth with our salvation: as if he should say; Let me be held neither for God, nor true of my word, if I accomplish not that which I have promised. Hence we gather an inestimable fruit. For as it is impossible that God should lie or repent, so is it necessary that the stableness of our salvation, which the Prophet draws from the truth of God himself, should ever remain steadfast, without being moved or shaken.   

Vers. 24. Shall the pray be taken from the mighty? O the just captivity delivered?  
25. But thus saith the Lord; Even the captivity of the mighty shall be taken away, and the pray of the tyrant shall be delivered: for I will contend with him that contendeth with thee, and I will save thy children.  
Having answered an objection in the former verse, 
God testifieth in these verses, that he will oppose his power against the power of such as tyrannize over his Church, be they visible or invisible adversaries.  which might arise in the minds of the faithful: now he confirms this solution yet better. For it seemed a thing incredible that the jews should ever be delivered from under the hands of so mighty an enemy, who held them prisoners by the law of arme●, and had justly subdued them under bondage. He adds this interrogation then (as it were) i● the person of all the common people, who, as it is likely, had this speech rife in their mouths: to which he makes answer, as we shall see anon. But first we must observe the similitude, in that the Church is called the prey of the mighty, and the just captivity: that is to say, lawful. For he is called a just possessor, which hath gotten it lawfully: as in a just war, he that takes the spoil, is the just possessor of it. Such was the condition of this ancient people, whilst they were in exile; for they lost both their Country and liberty together, and the vanquishert will only was a law?  
But yet we are diligently to observe this similitude; to wit, that the Church should be oppressed by the tyranny of Princes, & made a prey to the throat of wolves: and yet notwithstanding she should be esteemed good purchase, yea esteemed a just captivity. What is more unjust? But thus were our fathers handled: and are we better or more worthy than they? But let them boast as long as they list of their just captivity, and let them glory at their pleasure in this vain title, the Lord pronounceth them abominable (cutthroats) and thieves, in affirming that he will be avenged of them, and pluck the pray out of their teeth: for God useth not to overthrow just poscessors. Whence it follows, that the dominion which they usurped over God's people, was an unjust tyranny, and plain robbery. Neither could their weapons nor munitions hinder the Lord from taking from them, that which they unlawfully detained.  
And this promise stands in force not only against tyrants, and visible enemies, but also against the tyranny of Satan, from which we are now delivered by the admirable power of God. I grant, Satan is a powerful adversary; but the Lord which is stronger than he, will bind him, and take away his weapons, and cast down his strong holds, that he may restore us unto liberty: Mat. 12.29. Have we tried the power of God then in this behalf? The greater reason have we to rely upon his deliverance still, 
2. Cor. 1.10.  as oft as our enemies tread us under their feet, and tyrannize over us with cruelties.  
Now when he saith he will contend for our sakes: first, he therein brings us to the consideration of his power, that we should not judge of things either by common reason, not yet by the strength of man's arm. We must not look then upon that which we are able to do, or to the means which we have in a readiness; but commit the whole sum of our affairs unto the good will of God, who vouchsafes both to care for us, and to defend us. And not only so, but assures us that he is furnished with strong arguments, to answer all the slanders of our adversaries. For we have said a little before, that the wicked do not only advance themselves, by violence and cruelty against the Church; but do also load her with infinite slanders, as if they had just occasion given them to tyrannize over her.  
Is not this consolation more than needful then; to wit, that God will maintain our innocency, and by his allegations, will cause the vain pretext to vanish, which may any way serve to augment the cruelty and impudency of the godless? Therefore it is that he adds once more, And I will save. Hear than you see we have a singular consolation, knowing that we are made one with the Lord in so fast a covenant, that he opposeth himself against all those that contend with us. So as he will bless those that bless us; and on the contrary, will curse those that curse us: in a word, he testifies that he is an enemy to our enemies. From this word save, we must also note, that when we are set free from bondage, and defended against the fury of our enemies, or sau●; hat we impute not these things to the work of flesh & blood: lest any should ascribe that to his own industry, which God commands us wholly to expect and wait for only from himself, 
See Chap. 26.12.  in regard it is a singular benefit that proceeds from his hand.   
Vers. 26. And I will feed them that spoil thee with their own flesh, and they shall be drunken with their own blood, as with sweet wine: and all flesh shall know that I the Lord am thy saviour, and thy redeemer, the mighty one of jakob. 
IN the first place he shows what shall become of the enemies of God's Church, 
The church's enemies shall at length turn their swords points against themselves, which they drew forth to massacre her withal.  threatening that the time will shortly approach, in which tney being enraged and set on fire with heart burnings one against another, shall at last butcher one another. Truly it is the Lord which deprives them of reason, and plungeth them into frenzies, and that in such wise, that they bend against themselves the very weapons, which in times past they had drawn forth to massacre the Church withal. And thus they turn their swords points one against another, till they have sought their own utter ruin, as the Madianites did: judg. 7.22. The sum of all is, that the Church shall have no need of man's help, nor of any preparation at all, when God is minded to confound and bring the wicked to nought: for having first smitten them with giddiness, they shall fall to eat and devour one another, being set on fire with the furies of hell, every one against his fellow.  
And all flesh shall know.] He repeats the same thing which we have seen in verse 23. namely, that the time shall come, in which the God of Israel shall be acknowledged of all, the true and only God: because he hath saved his people from destruction. For he would have this to be noted as a special testimony of his Divinity, when he appeared in all men's sight the saviour and redeemer of his people. Some read the name of Jakob in the vocative case: but I expond it in the genitive. For the Lord shows that he is the saviour, redeemer, and the mighty one of jakob; that his people might learn to rest themselves securely under his safeguard and protection.    

THE L. CHAPTER.  
Vers. 1. Thus saith the Lord; Where is that bill of your mother's divorcement, whom I have cast off? or who is the creditor to whom I sold you? Behold, for your iniquities are you sold; and because of your transgressions is your mother forsaken. 

The Lord proves the lawfulness of the Church's divorce, under two similitudes.  THis place is diversly expounded: but very few have attained the Prophets meaning. To the end we may have the sum briefly, we must note this conjunction, whereby the Lord in many places testifies, that his people are obliged and bound unto him: namely, that he is as it were our husband, and we his wife: for it is a spiritual marriage consecrated by his eternal word, and sealed up with the blood of jesus Christ. 
Our spiritual marriage with God consecrated by his word, and sealed up by the blood of Christ.  As he then for his part receives us into his protection as his beloved wife, upon condition that we keep faith and loyalty towards him: so when we play false with him, he rejects us; and than it is rightly said, that he puts us away: even as if a husband should banish an adulterous wife his house. Now, because we could not easily conceive the reason why God should reject the jews which were pressed under so many and great calamities, it was necessary she should here come to manifest the cause of this divorce. But for as much as we are ordinarily too eloquent in covering of our own faults, and strive to lay all the blame where we should not; that is to say, upon God himself: so the jews also then murmured at their estate, as if the Lord had done them wrong so to reject them. Why so? Because they could not be brought to acknowledge that the promises were made uneffectual, and the covenant abolished by their lewd behaviour. At least they could not be drawn to make this confession, but with much ado: for they posted over their fault to their predecessors, as if they forsooth had borne the punishment of their offences. From thence proceeded those complaints recited by Ezekiel; Our fathers have eaten sour grapes, and our teeth are set on edge: Ezek. 18.2. Now because such proverbs at that time went currant among them, the Lord bids them bring forth that letter of divorce, by which they might justify their own innocency, and prove that God had unjustly put them away.  
It was the custom then to give a woman unjustly divorced, 
The first Simile.  a letter in her hand: for thereby her husband was constrained to testify, that his wife had lived chastened and honestly with him: that all might know that she was not put away for her own fault, but because she pleased not her husband. And thus the wife was set at liberty, and her innocency approved; and the fault was laid only upon the husband, to whose discontented mind the cause of this rent was imputed. Moses ordained this law, Deut. 24.1. in regard of the people's hardness of heart, as witnesseth our Lord jesus Christ, Mat. 19.7. The Lord by a very fit similitude then shows, that he is not the author of this divorce, but that the people put away themselves by their own fault, and so pursued their lusts, that they utterly dissolved the marriage knot. This is the cause why he asks for this letter, whereof they boasted so much: for there is great weight in the pronoun demonstrative that; by which the Prophet meant to tax their vain excuses. As if he should; You have skill to put the fault far enough from you, and to reproach the Lord; you have your defences in your hands ready to show; and yet in the mean while yourselves have violated the faith of marriage: neither are you able to allege any just matter for yourselves, whereby to disprove the lawfulness of your divorce.  
Where is the creditor? Hear he sets forth the same thing by another similitude: when any was so far indebted, 
The second Simile.  that he could not satisfy his creditors, he was constrained to give his children in payment. The Lord now asks if he were forced to do this; to wit, whether he hath sold or given them to pay his creditor; or whether he was like to those unthrifts, who fond waste their substance: or to those householders, who suffer themselves to run over shoes in debt. As if he should say; I am sure you are notable to charge me with any such matter. And therefore it is evident to all, that you have been sold & brought into bondage for your iniquities. And thus the Lord maintains his own justice against all false imputations; which by this second member he thus repulseth, in regard the jews were sold and put away by their own fault.  
Saint Paul useth the same similitude when he saith. We are sold under sin: Rom. 7.14. but in a divers sense. Besides, the Hebrues are wont thus to speak of wicked ones, 
1. Kin. 21.25  who give over themselves to commit sin with a reprobate mind. But here the Prophet only meant to convince the jews, in regard that by their own offences, they had wittingly pulled all the evils they sustained upon themselves. If any ask; but can the Lord reject his heritage? Can he disannul or break his covenant? No verily: but it is said he forsakes and profanes his heritage: as in Psal. 89. Ezech. 24. because we can judge no otherwise of it by outward appearance. For in that he bore not that affection towards them he was wont, it was a kind of divorce or rejection. To be short, we must note these oppositions, either that the wise is divorced by the husband's fault, or because herself is a shameless harlot. Again, that the children are sold, either by reason of their father's poverty, or for their own unthriftiness. And thus the context of this text will be easily understood.   
Vers. 2. Wherefore came I, and there was no man? I called, and none answered: is mine hand so shortened that it can not help? or have I no power to deliver? Behold, at my rebuke I dry up the sea: I make the floods desert: their fish rotteth for want of water, and dieth for thirst. 
IT may be the Prophet renders a reason here why the people having provoked the holy one of Israel to anger, hath not only pulled upon themselves a sea of evils, but are also worthily cut off by their own obstinacy from all hope of pardon and salvation. But I rather think the Lord proceeds yet further. 
The Lord proceeds on in proving his plea to be just.  For having showed that he had good cause given him to reject this people, who willingly choosed rather to live a servile life then to be free, he adds, that it is none of his fault that they were not forthwith delivered. And as in the former verse he showed that the fault wholly rested in the jews, so here he proves that their own malice was the cause why they grew old and putrefied in their miseries, for there wanted neither will nor power in the Lord to have helped them if they had not stubbornly refused his grace and liberality. To shut it up in a word, Isaiah shows that both their entrance, and continuance in this calamity came only from their own fault, that he might free God from blame: and signifies, that the jews did wickedly when they accused him to be the author of their miseries; or in complaining, that he came not soon enough to their succour.  
First then the Lord saith, that he came. But to what end? To reach the jews his hand. Whence it followeth, that they are justly destitute of help, in regard they despised his favour. Now the Lord comes, when he gives us any signs of his presence. He comes by the preaching of his word, and by the sundry benefits which he bestows upon us: as also, by the many testimonies which he useth to manifest the fatherly love and good will he bears us. Was there ever any people, saith Moses, that saw such signs and wonders as thou hast done, or that hath heard the voice of God speaking out of the mids of a fire, and live? Deut. 4.33.34. Seeing such a daily summons served to no purpose; and that in setting hope of mercy before them, he sought to draw them to repentance, doth he not justly complain as of a prodigious thing, that they would not come forth to meet him? They are convinced of ingratitude then, that whereas they ought to have sought unto God, they would not vouchsafe to meet him. For what a vile unthankfulness is it, not to receive that grace which is freely offered?  
In that he saith, I called, he repeats the same thing in divers words. When God calls us we ought to give ear, and to offer our ready and willing obedience. For this is the answer (which he complains is not given him) to wit, that we submit not ourselves wholly under his command. But this word suits very well here to the circumstance of this place, in that they wilfully despised God, who offered them present deliverance out of their troubles. It availed him no more to speak unto them therefore, then if he had spoken to so many deaf and dumb men. Thence he concludes, that their deliverance was deferred only in respect of their own backwardness, which he confirms unto them by former testimonies, in that he had in former time manifested to their fathers the sufficiency of his power.  
Now lest they should cavil and excuse themselves in affirming that they were not saved, though they desired it: God on the contrary affirms, that they must seek the cause of such a change elsewhere then in him. For sure it is, his power was not diminished. He would not have been slack in reaching out his hand to them in their affliction, if they had not obstinately rejected his offer.  
Now by this Interrogation, he expresseth the equity of his cause, as one that maintained a thing clear and manifest. For who dares object that his power is lessened? And to that end he puts them in mind of that power of his, by which he brought them out of Egypt, lest they should imagine the same were now diminished, but might rather acknowledge that their vices stopped the course of this power, that it could not now manifest itself. At his rebuke he saith the sea is dried up, as if he had terrified it, in rebuking of it. For by his commandment the waters parted in twain to give his people passage, Exod. 14.21. And Iordain fled back, josh. 3.16. Psal. 114.5. so as the fishes being destitute of water, died and rotten.   
Vers. 3. I cloth the heavens with darkness, and make a sack their covering. 
HE also mentions the thick darkness which was spread over the whole land of Egypt for the space of three days, 
It was not for want of power in God that he succoured not the jews: but it rested wholly in their own unthankfulness.  Exod. 10.22. for then the heavens were in a manner clothed with mourning weeds, because as a fair and clear day glads our hearts, so a dark and gloomy day brings sadness & heaviness with it. Therefore it is said that the heavens were covered with a sack, or with a mourning garment, as signs and testimonies of affliction. And if any had rather take them for general sentences, he may do so if he will. But as I think the Prophet hath respect to the history touching their deliverance out of Egypt. From whence they might gather, that God who had delivered their fathers after so wonderful a manner, was now letted from succouring them in the miseries which oppressed them, by reason of their own unthankfulness.   
Vers. 4. The Lord hath given me a tongue of the learned, that I should know how to minister a word in due season to him that is weary: he will raise me up in the morning; in the morning he will awaken mine ear to bear, as the learned. 
Having twice convinced the people of ingratitude; now, according to his custom, he adds a consolation: 
After a double reprehension, he adds a consolation.  for the Lord so shames us, that he forthwith minds to free us from shame and confusion. Albeit then upon good grounds he hath proved, that the people were justly rejected, and perished by their own deserts; yea, and had made themselves utterly unworthy of deliverance: notwithstanding all this, he promiseth them help and secure. Now because in a matter so difficult, there was need of more than ordinary authority, the Prophet saith, that God sent him, and fitted him with ability to execute that which was enjoined by him. All in a manner do refer this place unto Christ, as if it suited not to the Prophet's person, when he saith he was smitten. We read not indeed that Isaiah was so handled: and yet it follows not therefore that their argument is sound enough. For David complains that his garments were divided; which properly appertained unto Christ: & yet it follows not that the like befell not David. For mine own part, I am out of doubt that Isaiah brings in himself as one representing the person of all God's servants, as well touching those that were before him, as of those that were to succeed him.  
Now he saith that the Lord gave him a tongue; to the end the promises, whereby he seeks to cheer up the people's hearts, might have the greater weight: for our faith soon gins to waver, if we once deem that men speak without warrant. Besides, the condition of this people was so forlorn, that they could not be drawn nor alured by any reasons that could be alleged to hope or expect deliverance. The sum is then, that the message of their present deliverance is brought them from heaven: so as if any will refuse to credit it, such a one shall show himself no better than a rebel against God.  
Now howsoever the Prophet endeavours to purchase authority unto himself in this behalf: yet hence we may gather in general, that none are fit to teach, unless they be first taught and instructed of the lord 
None are fit to teach others, but such as have first been taught of the Lord.  Thus then all faithful teachers are admonished to crave that of God's Spirit, which otherwise they can never have. I grant they ought to study diligently, lest they should get up into the chaveave without sufficient preparation: but yet we must hold this principle, that whatsoever serves to furnish them for able Ministers, must be so many gifts of the holy Ghost. And to speak the truth, what boldness and presumption is it to represent themselves in the public assemblies in the name of God, if they be not the organs and instruments of the holy Ghost.  
That I should know.] Somewhat must be supplied here (which we also have done) that is, to minister or publish. Under the word To know he comprehends that wisdom and dexterity which a Pastor of the word ought to have that means to preach the word faithfully and fruitfully. As if he should say; I have been well instructed in God's school, and therefore I have attained sufficient skill to speak a word in due season, for their comforts that are laden with the burden of their sins.  
He calls them weary, who were broken with many afflictions, 
Chap. ●0. 29.  as we have seen before. I give strength to him that is weary. And Christ speaks thus, Mat. 11.28. Come unto me all you that are weary and laden. Thus he means then that God hath instructed and taught them, that he might be fitted to comfort the afflicted with apt and fit words: so as the broken hearts might be healed by the sense and feeling of God's mercy in Christ. Hence we gather, that the Ministers of the word ought chief to extend their care over such as are in distress, 
Over whom the Ministers ought to extend their chiefest cares.  and to comfort those that are oppressed, and in a manner overwhelmed with the weight of their calamities: and then to teach them wherein the true rest of the soul consists: as we have showed, Chap. 29 18.12. Moreover, here we see what every one of us ought especially to search after in the holy Scriptures; namely, 
What every one of us ought especially to seek in the scriptures.  how to arm and fit ourselves with proper and apt sentences to minister consolation to our own souls in the time of need. He than that shall be able to cheer up and sustain his own spirit with solid comfort when things are perplexed; nay, when they seem altogether desperate: let such a one assure himself, that he hath well profited in the Gospel. I confess the doctrine of the holy Scriptures hath many other uses. For they not only contain in them matter that is meet and profitable to comfort the weak and afflicted, but also sharp rebukes and threatenings against the obstinate: 2. Tim. 3.16. 
2. Tim. 3.16.  But Isaiah here shows, that his principal charge was, in due season, to minister or bring a word of comfort to the jews, who were now in a manner comfortless.  
He will waken me in the morning.] Hear the Prophet witnesseth, that the Lord is so careful of the miserable and oppressed, that he will give them comfort in the morning: that is to say, in time convenient. I grant we are often left destitute of consolation: but howsoever the Lord suffers us to languish for a time, yet the fit times and seasons are in his own power, in which he will prevent our necessities by his succours. And if it so fall out that he tarry long, let us impute it to our negligence: for we stop and hinder the course of his mercies from flowing in unto us by our own sloth: or rather indeed, by our rebellion. But however it be, yet he watcheth always carefully for our salvation, and makes speed to secure us: nay, whilst we flee from him and resist him, he than allures us to himself, that he might refresh us by his love and favour.  
He repeats the word morning twice, thereby signifying a daily continuance: lest we should think there were any passions in him, as there are in men, to reject & despise them afterwards, whom he hath once taken into his custody. No, contrariwise, he makes them always to feel his goodness even unto the end, and never destitutes them of consolation.  
That I may hear as the learned.] His meaning is, that his ear was attended, not like to one that is ignorant, or dull witted, but that he was fitted and well instructed for the purpose. And yet withal he shows by his example, that God teacheth all such Ministers as he sends forth, for the salvation of the Church with efficacy: for it were to small purpose for them to be endued with human learning, unless there withal they had the inward teaching of the holy Ghost. By this we see yet better, how true that is which we have said before; namely, that none prove good teachers, but such as have first been good disciples. 
He shall never become a good Doctor in the Church, that hath not first been a good disciple.  Such the Prophet calls them taught and learned: for those that will not vouchsafe to learn, as thinking that they know enough, are twice mad and foolish. For by Gods own censure, none are truly taught and learned, but such as suffer themselves to be taught, before they take upon them to teach others; that so they may have the certain knowledge of the things which they mean to teach them. Now to publish aught abroad to the world, which they may not with good conscience protest they have received from God. To shut up all in a word; those are learned, who in learning daily disdain not to grow still in learning.   
Vers. 5. The Lord God hath opened mine ear, and I was not rebellious; neither turned I back. 
HE repeats that again which he said before, and here comprehends whatsoever is fitting for the office of a teacher. For the opening of the ear, ought not only to be referred to doctrine, but to the whole, vocation: as first, to his entrance: secondly, when he that is to be sent, receives his charge, touching all that which he is to perform; to wit, the commandment itself, and authority to execute the same. Besides, the Lord not only opens the ear, when he manifests his will, but when he toucheth the man's heart with efficacy, and so moves him, that he yields him his obedience. As in the forty Psalm; Thou hast pierced mine care. And Christ saith; Whosoever hath heard and learned of my Father, he comes to me: john 6.45.  
Hitherunto appertains the second member, where the Prophet saith, he was not rebellious. The sum is, that he undertook nothing at random; but being well assured of the calling of God, he performed the office of a teacher: notwithstanding it was heavy and tedious to bear, because he was made fit and willing to obey.   
Vers. 6. I gave my back to the smiters, and my cheeks to the nippers: I hide not my face from shame and spitting. 
HE opposeth the invincible force wherewith he is endued, to the reproaches, scorns, and outrages of the wicked: as if he should say; Albeit the contemners of God use many devices, yet will he overcome all their injuries: so as he will never repent himself of that labour which he hath taken in hand. Moreover, this place manifestly shows, that the Ministers of the word cannot faithfully discharge their duties, 
Ministers must make account to meet with oppositions in the discharge of their duties.  but they must therewithal prepare to buckle against the world; yea, to sustain sharp assaults on all sides. For Isaiah no sooner affirms that he was ready to obey God's commandment, but by and by he adds, that his person was exposed to the smiters. Wherefore the faithful servants of God cannot avoid this condition, in preaching the word as they ought; but they must look for stripes, reproaches, hatreds, slanders, and divers assaults of the adversaries, who repine at the liberty which the true Ministers of God must needs use in their reprehensions and admonitions. Let them arm themselves therefore with faith and constancy: for there is a terrible combat prepared for them.  
But he not only expresseth what measure the Prophets shall have at the hands of the wicked, but also the contempt of the world: for the wicked will have men suppose that their cause is good and just, even whilst they oppress the Ministers of the Gospel, and persecute their doctrine: for they will have God's servants reputed as evil doers, that by this means they may bring them into disgrace and hatred. 
john. 18.30.  That is the cause why they rend and tear them with variety of false imputations, and belch out all the outrage they can. And have not we experience hereof at this day? Do not our adversaries load us with the nickenames of seducers, seditious, schismatics, and heretics, and disgorge many other reproaches, wherewith they have heretofore taxed Christ and his Apostles?  
Now he complains that he was smitten and spitted upon, not only by strangers and open enemies, but he toucheth the wrongs which were done him by those that made show to be of the Church. For it is always seen, that out of the lap of the Church there ariseth wicked contemners of God, who are the surliest enemies that the Prophets of God have. Those then who will serve God purely, must fit themselves aforehand to bear all these things with patience, that so they may pass as well through good as evil report, 2. Cor. 6.8. Yea, let them not only despise bands, tortures, banishments, and death, but reproaches and spittings also, though sometimes these things seem harder to bear then death it self. This doctrine appertains indeed to all the faithful, but especially to the Ministers of the word, who ought to be the ringleaders to others, and to be as standard-bearers.   
Vers. 7. For the Lord God will help me, therefore I shall not be confounded: therefore have I set my face as a flint, and I know that I shall not be ashamed. 

To those oppositions of men, the Prophet sets the help of God.  Here the Prophet shows from whence this great magnanimity proceeds, wherewith he and other the servants of God were endued to sustain the violence of all comers, namely, the help of God: for by faith therein Isaiah affirms, that he hath hardened his face as a flint against all the injuries of the ungodly. Having then with a stout courage, wherewith he is endued, set light by all his adversaries, he also labours to draw others to the same constancy with him; and (as in a glass) describes to the life what the state and condition of all Ministers of the word is, and shall be. For thus he would turn them from the love of the world, that they might give themselves wholly unto God, and to fix their eyes altogether upon him, for there is no combat so sharp, in which they shall not be more than Conquerors under the leading of such a Captain.  
By the similitude of a flint, he shows, that come what come will, he will not shrink an inch, for the signs of fear and astonishment, and of all other affections appear by and by in the face, which plainly utters to all how matters go within. When Gods servants are handled thus shamefully, they must needs quail under so many injuries, if they had not brows of brass and iron to repulse them. And in this sense it is said, that jeremiah was set as a defenced City, and iron pillar, and walls of brass against the Kings of judah, against the Princes, and against all the people, jere. 1.18. Ezechiel also had his forehead made as hard as the adamant, which is much harder than the flint, that he might not recoil back from the obstinacy of the people, Ezech. 3 9  
This sentence, I shall not be ashamed, is not to be taken in the same sense with that in the former member: for there it is referred to the affection, and here to the effect, or the thing itself. When in the beginning of the verse than he glories that he shall not be confounded because God is on his side, it is to show, that it sufficeth not to know that God will help us, unless we also feel the same by experience. For what profit have we by his promises, unless we put our confidence therein? Faith than is required, both to uphold our comfort, and assure us of God's favour: but in the end of the verse the Prophet boldly protests, that he is undoubtedly persuaded of an happy issue. And thus to be ashamed, signifies to be disappointed. For they that conceive a vain hope, are subject to mocks and reproaches. Hear we see then that the faithful teachers and Ministers of the word have promise of a special defence. Let Satan and the world bend their forces together then to assail them with all their power: the more they assault them, the stronger shall God's defence and protection be over us. Thence we must conclude, that all such as are faint-hearted and quail when they come to the trial, were never yet well fitted to execute their office. For he that hath not learned to fight, is neither apt to serve God nor his Church; 
2. Tim. 2.5.  neither is he fit to preach the doctrine of the word.   

Vers. 8. He is near that justifieth me, who will contend with me? Let us stand together: who is mine adversary? Let him come near to me.  
9 Behold, the Lord will help me: who is he that can condemn me? Lo, they shall wax old as a garment: the moth shall eat them up.  
WE must always remember that the Prophet speaks nothing here that is proper to himself only, 
A Minister that hath a good conscience, may have also great boldness.  but testifies what a one God will, and ever shall be towards the faithful Ministers, that so being assured of their lawful calling, and executing their offices faithfully, they might boldly contemn all adversary power, and never slack their duties an inch for any slanders. Why so? Because the Lord who justifies them, hath, and ever will be ready to maintain and defend his own truth. Now whosoever he be that will indeed boldly protest this, he ought to have a pure conscience. For if he have unadvisedly intruded himself, not having a sure testimony of his lawful calling: 
Intruders can not challenge to themselves this privilege.  or if he be such a one as broacheth his own dreams and fancies, in vain shall he boast of this promise, for it appertains to none but to such as being called of God, do faithfully and purely discharge their duties.  
Now howsoever mockers and despisers of God will never cease to make many replies against his servants, yet Isaiah still offers himself to plead his master's cause, and that as boldly, as if none durst enter the lists against him, or to forge any slanders for their defence. Not that he was able to charm their tongues, but because he was well assured they should gain nothing by all their tattle. Thus than he shows, that notwithstanding all the false imputations which the adversaries lay upon the word and the Ministers thereof, they must not be discouraged. For there is no crime with which they do not charge us. But all in vain. Why so? Because the judge that defends their innocency is near. The faithful Ministers therefore may (by S. Paul's example) summon the false and sinister judgements of men before the judgement seat of God, who will give a just sentence, 1. Cor. 4.4.  
Let us stand together.] The faithful teachers ought to be so confident, as without fear to challenge all their enemies the field. For Satan with all his supposts dare not at all times stand to their tackling openly, but especially when they encounter us with lies. But they have close and secret practices, and juggling tricks under board to surprise such as stand not upon their watch. Yet the servants of God fear not to show their faces, nor to enter the lists against the adversary: neither are they abashed to reason and debate the matter, if the enemy dare appear. For the truth is of such strength, that it flees not the noon day, as we see here, that Isaiah fears not boldly to egg and provoke all those to the fight, whom he saw to lie in wait to trap him. And here he urgeth them again saying, Let him come near me. For the true Pastors ought to be always ready to yield a reason of their doctrine. But where is he that vouchsafes to hear them patiently, or that will consider what his doctrine is which they preach. I grant the adversaries are ready enough to draw near, but it is only to draw out their swords, and to cut the throats of God's servants, or to whet & file their tongues, that they may be fit to defame them by all sorts of slanders. In a word, their best defences consists in fraud, and tyranny, for with reasons orderly gathered from the Scriptures, they dare not encounter, we therefore being well assured of the equity of our cause, are ready with a christian fortitude to challenge them the field. For though they condemn us without hearing our defences; yea, and though the numbers of them be great, which subscribe to their sayings, yet will we not be outfaced, for God, whose cause we defend, is the judge, who at the last will give sentence on our side.  
It seems S. Paul alludes to this place, where he saith, It is God that justifies, who shall condemn? Rom. 8.33. For we may boldly appeal to the judgement seat of God, when we are clothed with his free righteousness in jesus Christ. But Isaiah handles another argument here. For he speaks not now of man's salvation in general, but of the ministry of the word, whereof the Lord will be the protector against all the assaults of the wicked, neither will he suffer his servants to be overwhelmed with their false packing nor violences. In the end of the verse he shows that he vaunts not of his fortitude as one out of gunshot, or as if he meant to fight with his own shadow, but he protests that he will keep his standing in the face of the proudest of them all that dare assail him. For whosoever they be ●hat bid battle to God's word, shall but dash themselves upon their own destruction by reason of their own brittleness, and shall forthwith vanish to nothing.  
Now as if he had had the thing before his eyes, he useth a particle demonstrative, Behold, or lo, they shall wax old as doth a garment, the moth shall consume them. The Psalmist useth the like similitude, when he compares the men of this world with the children of God, Psal. 49. For albeit the worldlings brave it out, and that they shine as precious stones, yet shall they perish. But the faithful who now lie covered with filth and rubbish, being once decked with new beauty, shall in the end shine as the stars. But in this place Isaiah properly speaks of these mad dogs, who hate and bark at the faithful Ministers of the word. Now howsoever such profane wretches are in best esteem with the world, and in great authority in the midst of them, yet all their bravadoes shall fall and come to nought, even as the beauty of garments that are defaced by the gnawing of the moth.   
Vers. 10. Who is amongst you that feareth the Lord? Let him hear the voice of his servant: he that walketh in darkness, and hath no light, let him trust in the name of the Lord, and stay upon his God. 
Having spoken of the invincible succours which God gives to all his Prophets, 
Hear the Prophet turns his speech to the faithful.  Isaiah now directs his speech to the faithful, admonishing them to suffer themselves to be governed by God's word, and to yield themselves teachable. Whence we may gather how far he insulted over those with an holy pride which were his detractors. For in regard the wicked among the jews at that time prevailed, in respect of their multitudes, the little flock were in danger to have their faith extinguished by them. In that he asks where those were that feared the Lord? it is to note out the fewness of them. And yet he calls these few to take part with him, that they might separate themselves from that great rout, lest they should consent with them in their wicked plots, so much condemned of God. As in Chap. 8. Say ye not a conspiracy, etc. Thus then howsoever God's enemies make a great army in regard of their multitudes, yet Isaiah assures himself, that there is a remnant left who will profit by his doctrine.  
Now he speaks to such as fear God, for where religion and the fear of God is wanting, there wholesome doctrine can take no place. We see how those who otherwise will be taken for great clerks, and sharp witted, do yet reject the same. Why so? Surely those that are swollen with pride, and hate modesty and all humility, prove more than doltish when the matter concerns the discerning of this wisdom of God. It is no marvel then that Isaiah lays this as the foundation, to wit, the fear of the Lord, that so the word may indeed be diligently and attentively received and heard. Whence also it appears, that there is no true fear of God where the hearing of his word is contemned. For hypocrites will make great brags of piety, and the fear of God: but by their contempt of it they plainly manifest their rebellion, in that they obstinately reject the doctrine of the Gospel, and all sound admonitions. Take a sure trial here then of such kind of persons, that so you may pluck off their vizard wherewith they would cover their faces.  
Let him hear the voice of his servant. He might even as well have said the voice of God, 
The voice of God's Ministers the voice of God.  but he chooseth rather to say, of his servant. For God will be no otherwise heard of us, but by the voice of his Ministers, whose service he useth for our instruction. Isaiah then speaks first of himself, and next of all his fellow brethren, who have the same office of teaching with him. And thus here is a close opposition between the audience which he requires, and that licentious contempt of holy doctrine, which being basely accounted of among the impure, they by their pride drew others, as witless and giddy headed as themselves, to the like base estimation of it.  
Now because the faithful might reply, that the fruit of their fear and piety did not yet appear, but that they were contrariwise in miserable servitude, as if they had been wicked livers; the Prophet meets with this complaint, and affirms that the faithful, who hitherto had been hardly dealt withal, should not for all that lose their labour, in yielding obedience to God and his word: for though they have walked in darkness, yet they shall at the length enjoy the light of Lord.  

Darkness taken for afflictions.  By darkness the Prophet means not ignorance, nor blindness of mind, but the afflictions whereby Gods children are in a manner overwhelmed. And this is the consolation whereof he spoke vers. 4. where he said, that the tongue of the learned was given him, that he might know how to minister a word in due season to him that was weary. And he also here promiseth, that those who hitherto have been almost drowned in so many calamities, shall be comforted.   
Vers. 11. Behold, all you kindle a fire, and are compassed about with sparks: walk in the light of your fire, and in the sparks that ye have kindled. This shall ye have of mine hand, ye shall lie down in sorrow. 

The difference between God's comforts, and those of our own devising. Verse 10.  He reproacheth the jews because they chose rather to make a fire alone by themselves, to walk in the light thereof, then approach to God's light. This place hath been ill expounded. And it we would have the right meaning of it, we must note the opposition which is between God's light, and man's light: that is to say, between the consolation which the word of God brings, and the vain comforts of men, who will endeavour to put away their sorrows, by things ridiculous and of no value. Having spoken before then of light and darkness, and having promised light to such as gave care to the voice of the Lord; he now saith, that the jews rejected this light, to kindle one of their own: and in conclusion affirms; that they shall be consumed as with a fire, by their own light.  
In this sort Christ reproacheth the jews, for rejoicing in john Baptists light: john 5.33. Because they abused his person, to darken, nay rather to quench the glory of Christ. For in opposing john's person against Christ's, to darken his glory: what did they else but put out the light of God, shining in a mortal man, to kindle themselves another? Which yet directed them not to walk in the right way; but made them wander in by-paths, wherein they had small cause to rejoice.  
In saying that they were compassed above with the sparks, he taxeth their froward imaginations, which harried them to and fro: and therewithal derides their vanity, in that they ran swiftly and with great alacrity, whither soever their deceivable lusts led them.  
Walk.] As if he should say; You shall feel by experience how vain and vanishing your light is, when your uncertain hopes have failed you. And thus by this so taunting a permission, he signifies that they shall both lose their time and their labour. Others expound, that the wicked kindle against themselves, the fire of God's wrath. But the Prophet hath an higher drift; neither do I think that this exposition agrees to this place.  
Of mine hand.] In regard the wicked being beguiled with a false confidence, think themselves utterly out of danger, and do boldly contemn all after claps, by trusting in their light; that is to say, in the means wherewith they have furnished themselves: the Lord shows that they shall lie down in sorrow, and that this shall proceed from his hand. In a word, that such as forsake the light of God's word to seek consolation elsewhere, shall miserably perish.    

THE LI. CHAPTER.  
Vers. 1. Hear me ye that follow after righteousness, and ye that seek the Lord: look unto the rock whence ye are hewn, and to the hole of the pit whence ye are digged. 

A consolation or exhortation unto patience.  NOw the Prophet exhorts the jews not to faint, though they were few in number: for they were so humbled and diminished, that they seemed near their utter ruin: even as if they had been hopeless of any posterity to succeed them. He therefore brings them to their original; to teach them that howsoever they were but a small handful now, yet God was able to increase & multiply them. Then he commands them to look unto their father Abraham, who being but one man, yet grew into a great number, and God gave him children as the stars in the firmament: Gen. 15.5. (and as the sand upon the sea shore: Gen. 22.17.) Thence they might collect, that if God in so small a space was able so admirably to multiply their fathers, he was no less powerful to make them increase hereafter, seeing his power is no whit abated, nor his will changed.  
Look to the rock.] Some think that Abraham is here called a rock, because he was strong in faith: as Saint Paul saith, Rom. 4.19. Others allege a reason clean contrary to this similitude: for they think Abraham is here called a rock or stone, because he was unfit to beget children: and that Sara was called a cave, because she was barren. But all of them, as I take it, are deceived: for it is a plain similitude taken from stones. He saith then, that they were hewn or digged out of Abraham and Sara, as stones are hewn or digged out of a rock or cave. There was exceeding need that the faithful should be upheld by this admonition, in the ruin of the whole nation. God had promised (as we said before) that Abraham's seed should be as the stars, 
Gen. 15.5. & 22.17.  and as the sand. This promise in outward appearance was abolished in the destruction of jerusalem: for then those that remained, were like a small cluster of grapes that remains after the vintage. But in regard they had already proved how powerful God was, to create a great people of nothing; the Prophet exhorts them to hope well still, that they may not be taxed of unthankfulness towards God. And thus he directs his speech properly to the faithful, who had much ado to sustain so sharp temptations: for he speaks not to all in general, 
The Prophets always make a distinction between the faithful and the hypocrites.  but to those only that rested upon the promises, whom he calls followers of righteousness.  
The Country was filled with unbelievers and hypocrites, who had for along time been apostates from the exercise of piety: the more praise those deserved then, who constantly followed a godly and a sincere course. Where there is a desire of righteousness, there God hath audience: 
Note.  but where infidelity reigns, there is no place at all for the promises. Thus then, albeit they boasted they were Abraham's children, yet all were not capable of this doctrine. In the next place the Prophet shows the way how to follow this justice, to wit, in seeking the Lord: for it must needs be that such as seem to follow righteousness, and yet aim not at this mark, do err in all the parts of their life. These two things then, to follow righteousness, and to seek the Lord, must be joined together.   
Vers. 2. Consider Abraham your father, and Sara that bore you: for I called him alone, and blessed him, and increased him. 

The application of the former consolation.  THis application shows sufficiently whereunto the Prophet's exhortation tended; namely, to confirm the people's hearts in the hope of a better estate. He saith he called him alone, not only because Abraham had no companions with him when he was called to forsake his Country; but because the Lord suffered him to inhabit the land of Canaan, without having issue, till his old age: so as he looked not to have any at all. And besides that, Sarah his wife was also barren: but at the last they had a son given them to comfort their old years in their afflictions. Which was no sooner given, but it seemed that God had appointed him to the slaughter: and yet for all this, the Lord furnished him with a great number of children. I told you ere while, how necessary this consolation was for the jews; which we may also judge by that woeful and miserable estate in which they then were; as histories do at large record.  
It is also no less needful for us at this day, Use to us. in regard of the scattering of the church; that so our small number may no whit discourage us. No, we are rather to hope that God will one day multiply the same, by means to us unknown. For we have here a manifest and an excellent example thereof in this blessing, whereby we see how the Lord in Abraham's old age, weakens, yea and out of death itself multiplied his offspring. Which promise appertains not only to the jews, but to other nations: and therefore his name is no more called Abram, but Abraham: Gen. 17.5.   
Vers. 3. Surely the Lord shall comfort Zion, he shall comfort all her desolations, and he shall make her desert like 
* Or, a place of pleasure.  Eden, and her wilderness like the garden of the Lord: joy and gladness shall be found therein, praise and the voice of singing. 
THe Prophet shows that the example propounded in Abraham's person, 
After darkness, light.  agrees to all ages. For as the Lord created so great a stock out of one man in a moment; so will he replenish his Church by extraordinary and unknown means: not for once only, but as oft as in the world's account she is become a widow and barren. And thus after S. Paul hath spoken of Abraham's faith, and commended the excellency of it, he applies the same doctrine to every one of us in particular: Rom. 4.24.  
Where he adds, and shall comfort all her ruins; it may be thus expounded; 
The Church must be very low b aught before she is fit to receive comfort.  The Lord will comfort his Church, not only whilst she flourisheth, but even when she shall be brought to desolation and solitariness. And it was necessary indeed that she should be wasled and deformed even to the utmost, before she could rightly taste the help whereof he here speaks. Whereas it follows, that her desert shall be as a place of pleasure, the Prophet hath respect to that place of Moses, where he shows how man at the beginning was put into the garden of Eden: Gen. 2.15. 
The Garden of Eden, a place of pleasure. Gen. 3.23.  that is to say, into a place of pleasure: whence by his own fault he was banished. Now we which are deprived of this benefit and blessing which God bestowed upon our first father, are also scattered upon the face of the earth, and deprived of these pleasures. Wherefore when many desolations befall us, and that we see the order of nature overturned, and nothing to be perceived but miserable wastes and scatter, let us acknowledge that this is the just punishment of our infidelity, and of the rest of our horrible iniquities. Let us also remember the sentence pronounced against our father Adam, 
A good meditation for us in the Church's desolation.  or rather against his whole posterity, which as we are to do in the whole course of our lives, so then principally when we see the desolations and wracks of the Church. For the earth which otherwise of itself would abound with all sorts of pleasures, is now brought into a wilderness by our fault, and the Church which every where flourished, is destroyed and laid waste. Now in the next place the Prophet adds joy and gladness, whereby he signifies, that there shall be such a wonderful change, that the Church shall mourn nor lament no more: for whilst she was oppressed under so heavy a bondage, there was nothing heard but sighs and groans, but being restored, she shall rejoice, and sing praises unto God. Hear then we are admonished to praise and bless the name of God, after we have tasted of his liberality, Psal. 14.7.   
Vers. 4. Harken ye unto me, my people, and give ear unto me my people: for a law shall proceed from me, and I will bring forth my judgement for the light of 
* Or, peoples.  the people. 

Our slow attention causes God to double his exhortation: See verse 1.  IT is not without cause that the Lord so often calls for audience: for we have too woeful experience how dull we are of hearing, and chief in adversity. When we stand in greatest need of consolation, then by our impatiency and faint-heartednes we put it far from us. Wherefore it stands every one of us in hand to pluck up our spirits, especially when adversities do pinch us to the quick, that by this means we may rouse up and awaken our spirits, and banish all slothfulness to receive consort. Such an attention them is here required as may confirm our hearts in patience, till the time of grace be come. And thus the Lords meaning is, that he will reign again, and restore his Church to her first estate, in which he will have his name called upon.  
Albeit the word Law signifies as much as the Edict which the Lord will publish when he is determined to gather together his scattered Church, 
How God will reign in his Church.  yet therewithal he shows by what means he will reign, to wit, by his law, and by the doctrine thereof. And thus we see that where the doctrine of the law is rejected, there God reigns not: that is to say, there men acknowledge him not.  
By judgement, he means the rule of a well ordered government, by which he will restore his kingdom. He saith, that this judgement shall be for the light of peoples, because miserable men by nature are drawn out of darkness when God gins to reign, and are then enlightened by the doctrine of the word.  
The verb I will bring forth, is diversly translated by the Interpreters, because the Hebrew word Raga hath divers significations, for sometimes it signifies to cut, and to open, sometimes to rest. Some than expound, I will cause to rest: that is to say, I will make firm, and this sense agrees not ill. Many among the jews understand it otherwise, but I will not trouble the reader with their harsh and intricate expositions, I rather willingly receive this translation, I will bring forth; or cause to come forth: that is to say, I will manifest my judgement, for this I think suits best with the former member. Now we know that the Hebrues are wont to use many repetitions. And therefore albeit the Lord repeats one thing twice, yet the sense is but one and the same. For where he said, that a law should proceed from him, now he promiseth to bring forth, or to manifest his judgement.   
Vers. 5. My righteousness is near: my salvation goeth forth, and mine arms shall judge the people: the Isles shall wait for me, and shall trust unto mine arm. 
HE confirms the former doctrine. 
A confirmation of the former doctrine.  The righteousness of the Lord hath relation unto men, who have experience that he is just. When the people were oppressed under so sore a bondage, they had good cause to think they were justly chastised for their sins. But they might wonder they were thus left and forsaken, that God's worship was dissolved, and his holy name blasphemed by the profane & ungodly, who committed many outrages against him without punishment. That he might give them some consolation then, Isaiah promiseth that God will shortly assist them, that so his truth and righteousness may be published throughout the whole world. But by the word justice, he means not that recompense, which he gives to every one, but that faithfulness of the Lord, who protects his Saints, and bestows many graces upon them, and keeps his promise touching their deliverance, in not suffering them to be overwhelmed. This appears yet better to be so by the member following, where by way of exposition he adds, that his salvation is gone forth: for the righteousness of God appeared in the salvation of the people. The captivity of the jews in Babylon was unto them as a kind of death, and this is the cause why he calls this deliverance salvation.  
Mine arms shall judge.] By arms he signifies the manifestation of his power, for it is a figurative manner of speech much used in the Scripture. Now because God's sovereignty and power seems to be limited within very narrow bounds; yea, sometimes appears not at all, therefore he mentions his arms, thereby signifying that his kingdom shallbe spread far and near.   
Vers. 6. Lift up your eyes to the heavens, and look upon the earth beneath: for the heaven shall vanish away like smoke, and the earth shall wax old as a garment, and they that dwell therein shall perish in like manner: but my salvation shall be for ever, and my righteousness shall not be abolished. 
Whilst we see so many changes fall out in the world, and that the Church as we often think shall be violently swallowed up therein, 
The stability of the Church.  it is very needful that our minds should be gathered up far above the whole order of nature, otherwise the salvation of the Church shall seem to hang in a net, and to float up and down in the midst of these tempests, we may easily discern with what wisdom God governs all things both in heaven above, and in the earth below: secondly, with what a fatherly care he upholds and preserves his work, and the whole frame of the world: thirdly, with what equity he disposeth and provides for all his creatures therein: but his care and providence over his Church is surpassing great, which indeed he hath separated from the rest of the world. The Prophet hath here comprehended both these points, for he commands the faithful to turn their eyes on every side of them, to consider Gods admirable providence as well in the heavens, as in the earth, by which he hath constantly continued from the creation that goodly order by him then established. He adds, that although these things seem to fall to decay, yet it is unpossible that the Church which hath her sure foundation in God should ever be shaken. As if he should say, Heaven and earth shall perish an hundredth times rather than the promise (upon which the salvation of the Church is grounded) should be abolished. He therefore puts salvation in the first place, and then he adds righteousness, which is the solid foundation wherewith this salvation is upheld: when dangers threaten us on all sides then, let us learn to flee to this city of refuge.  
Unto this sentence also belongs that which is in Psal. 102. The heavens shall wax old as doth a garment, but thou, Lord, art the same, and thy years shall not fail: and therefore thy children shall dwell, etc. Both places do admonish us, that the favour which God shows in the conservation of his Church, far surpasseth all the rest of his works in excellency; for the whole matter and substance of the heavens and earth is but perishable and transitory, but the salvation whereby God preserves his Church neither is nor can be liable to such changes and alterations, because it is eternal.   
Vers. 7. Harken unto me, ye that know righteousness, the people in whose heart is my law. Fear not ye the reproach of men, neither be ye afraid of their rebukes. 

A third exhortation to attention: see vers. 1. and 4.  BEcause the wicked having all things at their wish, deride and scorn our hopes, and make themselves sport with our miseries & calamities, the Prophet exhorts the faithful to suffer with patience, and not to fear their rebukes; neither to be discouraged for their outrages, because the felicity which they enjoy, 
Verse 8.  shall be but of short continuance. For notwithstanding their merriments stuffed so full of derisions and proud disdaining, they are already ordained to be meat for moths and worms: as on the contrary, that God holds the salvation of the faithful (which for a time he seems to neglect) safe in his own hand. But we are again to note the repetition of this verb, To hearken, 
Vers. 1. & 4.  for this is the third time the Lord hath required audience in this Chapter: for when we be in perplexities, and tremble in regard of our miseries, we have much ado to apprehend or embrace the promises. There is great need then that we should often be roused and wakened up to attention, until we have wound ourselves out of all entanglings.  
But he directs not his speech here to the hypocrites, but to such as know righteousness. 
The faithful again distinguished from hypocrites. See verse 1.  For howsoever the faithful do not of set purpose reject the word of God, yet they often shut the doors against this righteousness, and so hinder the same from having any entrance, because in adversity they stop their ears, and nourish uncomfortable thoughts within them. To the end than that they might give the promises entrance, and suffer themselves to be comforted, the Prophet awakens them again, and bids them give ear.  
The order of his words is also to be noted, for first he shows who they be of whom the Lord would have audience, namely, of such as know righteousness: secondly, expounding what this knowledge is, he adds, the people in whose heart my law is written and planted, for there is no righteousness without God's word. Let men make never so many laws, and that in the best form they can devise, yet they can not bring us to true righteousness: they may well bring us to some shadows of it, but they shall never attain so far as to express it to the life. He also therewithal shows the way how to profit in the law of the Lord: for the law hath not his seat in the brain, 
Note.  but in the heart, that so being leavened with this heavenly doctrine, Math. 13.33. we may be wholly transformed into it, 2. Cor. 3.18.   
Vers. 8. For the moth shall eat them up like a garment, and the worm shall eat them like wool: but my righteousness shall be for ever, and my salvation from generation to generation. 
BEcause the faithful servants of God were to endure many injuries & wrongs which the enemies of the world would load them with: 
A prevention of an objection.  therefore the Prophet exhorts them again to bear these things patiently: for the disgraces and checks which we often receive from the wicked, wound us more to the heart than their fires or swords. But we must hold it our glory and crown of rejoicing, that we be contemned of them, and accounted as the offscouring of all things. Thence ariseth that fortitude; though the world rejects us as the scum of the world: for God holds us precious in his sight, in regard our cause is his own. Let us then with Moses, esteem the rebuke of Christ above all the riches of Egypt, Exod. 2.11. Heb. 11.26. Let us with the Apostles rejoice, who went from the Council with glad hearts, in regard they were counted worthy to suffer rebuke and wrongs for the name of the Lord jesus: Act. 5.41.  
Now because it were little joy to us to see the wicked brought to nought, unless we might enjoy our freedom and safety; the Prophet shows what our condition shall be, namely, never to be destituted of the righteousness and salvation of God. But this comparison seems not very fitting, when the ruin of the ungodly is opposed to his righteousness. For it might have been more properly and plainly affirmed, that howsoever the wicked rejoice, yet they shall shortly perish, and the faithful, who now resemble dead men, shall live. For seeing he mentions not them at all, but only recommends unto them the perpetuity of his righteousness; it might be objected, what profit shall we have by this, that God's righteousness shall remain for ever, whilst we in the mean while, are overwhelmed with miseries? But the Prophet in these words advertiseth us, that the consolation which belongs unto us in afflictions, must arise from hence, that our health and salvation is after a sort shut up in God. For whilst men rest in themselves, they cannot conceive so much as the least dram of hope, which will not forthwith vanish. And therefore he turns our eyes unto God, whose mercy endures for ever, upon them that fear him, and his righteousness upon their children's children, as David saith, Psal. 103. In regard that our salvation then is founded on God's mercy and truth, Isaiah brings us unto it, that all men being accounted as nothing, we may wholly trust in the salvation of the Lord. For thus we must reason; Salvation is in God; 
Salvation in God, not for himself, but for us.  not for himself, but for us: as also his righteousness, which he is ready to manifest for our defence. From the salvation & righteousness of God then, we ought to gather that his servants can never perish. Which we have also proved from the testimony of David; Thou art always the same, and thy years shall not fail: the children of thy servants shall continue, and their seed shall stand fast in thy sight: Psal. 102.27, 28. We see then how he applies this perpetuity unto God's children, who stand not by their own strength, but in God, who is the rock of their salvation.   

Vers. 9 Rise up, rise up, and put on strength, O arm of the Lord: arise as in the old time in the generations of the world. Art not thou 
* that arm.  the same that hath cut Rahab, and wounded the dragon?  
10. Art not thou the same which hath dried the sea, even the waters of the great deep, making the depth of the sea a way for the redeemed to pass over?  

God's promises must beget in us the affection o● prayer.  THe Prophet here teacheth, that when God raiseth us up by his promises, we on the other side ought instantly to entreat him to accomplish that which he hath promised. For he gives us not comfort to nourish us in idleness; but the more to inflame us with a greater affection of prayer, and to a daily exercising of our faith. Now the Prophet speaks here according to our understandings. For we think that God sleeps, as long as he defers to relieve our miseries: and yet the Lord bears with us thus far, that he suffers us to pray with such words, as savour somewhat of the infirmity of our natures. The faithful then pray that God would arise, or awake: not as if he were idle, or asleep in heaven; but they rather acknowledge therein their own dullness or slothfulness, in regard they cannot conceive aught else of God, as long as he defers to help them. Notwithstanding howsoever the flesh imagineth that he sleeps, and neglects our miseries, yet faith looks higher, and apprehends his infinite power.  
The Scripture therefore is wont to say, 
In what sense God is said to wake, etc.  that God awakes, and puts on strength, when he manifests some testimonies of his presence and power: for without this, we esteem him either idle or asleep. Now when the Prophet calls it the arm of the Lord which was then hid; he sets it here before them, as if it were present, that they might conclude; surely our enemies could not afflict us thus cruelly, if that the Lord had not withdrawn his arm, and helping hand from us. We have showed you the cause of this delay in Chap. 50.1. namely, for their revolt from God.  
By the days: of old he shows, that they ought to remember all the wonderful works which God had in former time wrought for their salvation. For howsoever he seems to sit still as one utterly careless of us, yet is he the same God still, who of old hath governed his Church, and therefore can never now reject or abandon those whom he hath received into his protection.  
In the generations of old.] 
We must meditate on God's works of old.  This repetition doth yet better express, that we ought not only to consider what was done yesterday, but those things also which were done long ago: for we must extend our thoughts even to the most ancient generations, that we may overcome those temptations, which otherwise would seem to overwhelm us. The Prophet doth here then gather together in one, all the testimonies of God's favour, which he hath from time to time manifested to his people, that if two or three were not sufficient, yet at least the great numbers of them might wholly confirm the faith of the elect.  
Now because it was too tedious to draw a long catalogue of all, he names this first and excellent miracle among the rest; namely, the wonderful deliverance of the people out of Egypt. For by Rahab, I doubt not but he means proud and cruel Egypt: as in the 87. Psalm; I will make mention of Rahab and Babylon, among those which know me. Also, Ezechiel calls the King of Egypt a dragon: 29.3. Behold, I come against thee Pharaoh King of Egypt, the great dragon, that lieth in the midst of the rivers. Thus it sufficiently appears, and all (in a manner) are of the same opinion, that the Prophet here puts them in mind of that strange deliverance of the people out of Egypt. If the pride and loftiness of Egygt was at that time brought low; if the dragon was then slain; why should we not still hope for the like?  
Art not thou that arm?] The Prophet reasons from the nature of God: for this cannot be said of the arm of flesh: the strength whereof (be it never so great) yet decay and diminisheth in succession of time. 
Milosigheth.  Milo, who was the stoutest and strongest among many, waxing old, and looking upon his arm, sighed, because he felt himself destitute of that force which once he enjoyed: but it is not thus with God, for his power can never diminish. These words then, Art not thou that arm? must be read with a certain vehemency: for the Prophet shows that the Lord is the same which he was wont to be, in regard he continues always one and the same.  
Now howsoever Isaiah recites not all the miracles which God did, when he delivered his people from under the bondage of Egypt; yet he meant in a word to comprehend whatsoever Moses expresseth at large; that the jews being admonished by this brief sentence, might from thence call to mind after how many ways God did then manifest his power.  
He mentions the red sea, which was dried up; not only for the rareness of the miracle, but because all the former miracles tended to this end, that the people being now set free from an unjust oppression and tyranny, might pass out of Babylon into the land of promise: and therefore he makes express mention of the way which was opened for the redeemed. From this example we may consider what a one God hath been towards us, that thence we may conclude, that he will for the time to come, be always like himself, as plainly appears by the coherence of the text.   
Vers. 11. Therefore the redeemed of the Lord shall return, and come with 
* O●, a song.  joy unto Zion; and everlasting joy shall be upon their heads: they shall obtain joy and gladness, and sorrow, and mourning shall flee away. 

An amplification.  NOw he shows that more plainly, which he briefly touched before: for having recited the wonderful works of God, whereby in times past he manifested his power in Egypt, for the deliverance of his people, he concludes that neither the high rocks, nor the bottomless gulfs, no nor the gates of hell themselves shall be able to let him from bringing back his people out of Babylon. Now the better to confirm and apply this, he calls them the redeemed; to teach them that God entitles not himself to be the saviour of his people, but for their sakes: and also to assure them, that he will show such a testimony of his power for their deliverance, as he once did; in regard the cause is now the same.  
Unto Zion.] That is to say, unto that place where he once appointed his name to be called upon, that so he might assure them that the Temple should be re-edified, and Gods pure worship established. For when the jews who were in Babylon, were to look for that deliverance which their fathers formerly had, in regard God was also the redeemer of their children: they had yet a privilege above their fathers, because God had chosen Mount Zion, in which he had promised to rest for ever: Psal. 132.14. But because the work of God promised here by Isaiah, was extraordinary, therefore he exhorts the people to thanksgiving. The word Rinna may be simply taken for joy: but because it often signifies that praise, which we yield unto God in the acknowledgement of his benefits, I had rather take it for a song in this place. The Prophet's meaning is then, that there shall be an unwonted, and an unexpected change; so as the faithful shall have an exceeding cause of joy and thanksgiving.  
In saying that everlasting joy shall be upon their heads; he alludes unto those crowns and garlands of flowers, wherewith they were adorned at banquets. He adds, that they shall obtain joy: meaning thereby a firm and solid joy. Lastly, for amplifications sake, he saith, that all sorrow shall flee away: and this was to confirm them against that ordinary fear which men have; namely, when as all their joy in a moment is turned to mourning. And yet herewithal the Prophet admonisheth them to wait patiently for that happy issue which he hath promised, though for a while (if need be) they are in heaviness and sorrow.   
Vers. 12. I, even I am he that comfort you. Who art thou, that thou shouldest fear a mortal man, and the son of man, which shall be made as grass. 
THe Lord not only promiseth salvation and grace here to the jews, 
A complaint against the people's inordinate fear, proceeding from infidelity.  but complains that they would not believe his word, neither would they make that account of his power, which they should have done. For what an unworthy thing is it, that the threats of men should so terrify us, as to make us set light by the promises of God, who is ready to manifest his power, that so at the least we might be fortified against all assaults? We show ourselves flat contemners of God then, when we nourish in ourselves an inordinate fear of men. Whence it appears how odious a thing it is to make a tumult in our minds, by reason of men's threats, when God calls us to rest quietly in him. Truly the ingratitude of men is too gross, if in hearing that God is of their side, they conceive not hope from so many famous promises, to cry with boldness; If God be with us, who can be against us? Rom. 8.31. That is the cause then that when dangers appear, they stand as men amazed; and attribute more power to a mortal man to harm them, then to God to help them. He justly reproacheth the jews then, that they had fortified themselves no better with these promises, and that by them they were no better armed against all dangers. For what greater dishonour can we do unto God, then to call the truth of his promises into question, which yet falls out, when men so affright us, that we can not quietly rest in the things revealed?  
This repetition I, I am, hath great weight, because he that promiseth this consolation is true, neither can the forces, nor deceits of men defeat him of his purpose. Who art thou, etc. He shows how frail, transitory, vain, and brittle man's nature is, the better to bewray the sottishness of this people, whilst they preferred bubbles, a smoke, and shadows to the strong God. But withal he shows, that men can not be overwhelmed with fear as long as they retain within them the remembrance of God's power. Do we then stand amazed when dangers approach? 
Prou. 24.10.  It is a sign that we have forgotten God, and therefore he adds,   
Vers. 13. And forgettest the Lord thy maker that hath spread out the heavens, and laid the foundations of the earth? And hast feared all the day continually because of the rage of the oppressor which is ready to destroy? Where is now the rage of the oppressor? 

We must beware how we fear the creature above the Creator. See Chap. 43.15.  IT is not enough to imagine that there is one God, but we must acknowledge and embrace him by faith. In calling himself a maker, it must not be referred to the general Creation, but to spiritual regeneration, as we have noted before in divers places. And in this sense Paul calls us the workmanship of God, because he hath created us unto every good work, Ephe. 2.10. If we remember then the work of our Creation and adoption, from this beginning we may hope of perseverance unto the end, lest we should prove unthankful unto God, when after so undoùbted testimonies, he hath manifested his faithfulness and truth unto us.  
Besides, the Prophet joins Gods infinite power with his special goodness which he showed to his people: and this power he opposeth to man's imbecility, who in the former verse he compared to grass. He shows by his works what his power is, so as those which perceive not the same therein, are more than blind. For which way can we turn our eyes but we must needs behold most ample and large testimonies of God's power and goodness? which he notwithstanding notes out here in a word, when he speaks of the spreading out of the heavens, and of laying the foundations of the earth. It is our brutishness then, & matchless sensuality to forget the same, seeing there are so many infinite testimonies of God's power, which may daily refresh our memories.  
And hast feared.] He continues the same comparison. For what are man, saith he, that thou shouldest so fear them, if thou comparest them with God, who hath promised to relieve thee? Truly it is an exceeding dishonour done to his Majesty, if we believe not that he hath more power to save us, than the enemies have to destroy us. 
See 2. Kin. 6.16. 2. Chr. 32.7. 1. joh. 4.4.  The Lord therefore would have us to consider well what and how great he is, and how far his power extends itself that we should not fear the rage of the oppressor, nor the fury of a mortal man, who vanisheth as a puff of wind, or as the smoke.   
Vers. 14. The captive hasteth to be loosed, and that he should not die in the pit, nor that his bread should fail. 
THis verse is diversly expounded: 
A thousand years with the Lord is but as one day.  for some think it is to be referred to Cyrus, and so they expound the word Tsoch (which we have translated banished) he which causeth to remove. But the most received opinion is, that this word is to be taken for him that is bound or oppressed: or, for one exiled, wandering hither and thither. The jews were not only banished, but were so held captives, that it was impossible for them freely to return home into their country: and therefore I expound this of the jews: but yet it may be taken both ways, either that the Prophet reproves their overgreat haste to be loosed, in regard of their impatient wishing to return: or it signifies, that their return into their country shall come in due season, that their long expectation might not put them utterly out of heart. As if he should say, The time in which you are to departed home is hard at hand. This second exposition is the most approved, and I willingly receive it, because it agrees with the scope of the text.  
But is it not strange that he saith, the people shall shortly return, seeing the captivity endured so long a time. But it is not without cause that God saith, his deliverance which he deferred to a fit time should forthwith be accomplished: for albeit the same seem very long to us, yet is it but short in deed, because it is the fittest and best time. And truly if we shall consider the estate of this so great and mighty a Monarchy, which had not then so much as any appearance of ever being ruinated, we may safely affirm that the time was very short.  
Thus then, whereas we think Gods promises long in performing, we shall esteem the time but a moment; provided that we lift up our eyes unto the heavens, Psal. 123.1. This exposition is yet better confirmed by that which is added, that he die not in the pit. See how the Lord hastens then to deliver his elect in due season, that out of the dark dungeon they may come forth safe and sound. Neither doth he promise his people a speedy dispatch, to free them from their bonds only, but also that he may do them good after their deliverance; for he promiseth them all things necessary for this life present, that so they may rest wholly upon the Lord, who is not wont to aid his people for once only, but is wont to be with them, even till their latter end.   
Vers. 15. And I am the Lord thy God that divided the Sea when his waves roared: the Lord of hosts is his name. 
HE mentions his power again. For men's distrust and slothfulness is so great, that albeit the same his power be manifested in their sight, yet the least temptation that is, proves sufficiently that they are not well persuaded thereof. For they always turn to their old bias again, when the evil presseth them; neither can they conceive how this power which is in God, appertains any whit unto them. He speaks not here generally but allegeth that work of wonder, so often mentioned heretofore: for in that redemption of their fathers, he gave hope of eternal salvation to all their posterity. He therefore rightly affirms himself to be that God, who long since divided the sea, Exod. 14.21. Then he adorns this miracle, in saying, that at his voice the roaring and boiling waves were appeased. Let us know then that there are no floods so violent, but the Lord can still and assuage them, for the deliverance of his Church: Psal. 93.3, 4. For it is he that calms the sea by his power, as job saith, Chap. 26.12. though it be very boisterous and untamed. He also raiseth the tempests when it pleaseth him. But the Prophet, as I have said, chief respected the history of their deliverance out of Egypt.  
He gives God the title of the Lord of hosts; to teach us how far his power extends itself; which he is ready to manifest, as oft as he purposeth to give relief unto his Church.   
Vers. 16. And I have put my words in thy mouth, and have defended thee in the shadow of mine hand, that I may plant the heavens, and lay the foundations of the earth, and say unto Zion; Thou art my people. 
He returns again to the doctrine by him propounded before; namely, that God, who comforts his Church, and saith I, even I am he that comfort you, vers. 12. affirms here, that he hath put that into the m●●●hes of the Prophets, which they have in charge to deliver. Hence we may gather, that these things proceeded not from man, who commonly is mutable; but from God, that cannot lie. The Lord spoke to all the Prophets: first, to Isaiah; then to others successively; but at last we must come to Christ: and yet we need not restrain this to Isaiah, nor to Christ; but to extend it to all the Prophets. Moreover, it is the Lords meaning that we should hearken as diligently to the consolations of the Prophets, as if he taught them us in his own person: yea, he saith here, that it is he which speaks by their mouths. Hence we gather, that others need not draw near to give comfort to the Church, but such us by whose mouth God speaks: for we ought to reject all such as broach their own inventions, albeit they shroud themselves never so much with the title of God's name.  
But let us a little see into the Prophet's meaning. For having showed that men's consciences always waver, till the Lord have secured them; it teacheth us to hold this principle, that it is God, who speaks by his Prophets: 
Acts 28.25. Heb. 1.1.  for otherwise our consciences would remain in doubtings and perplexities still. There is also great weight in these words, in that he recites the commandment of God: for by the authority hereof, he was heartened on to perform his office.  
And have kept thee in the shadow of mine hand.] Though this was said in Chap. 49.2. yet was it no needless repetition. 
God will always protect his Ministers.  For hence we learn, that God will undoubtedly defend his Ministers at all times, that so being upheld by his succour, he may fit them to pass thorough the pikes. Now that we may be covered with this shadow, two things are required: First, that we be well assured that we publish nothing to the people but God's word: secondly, that we do this at God's command: for such as rashly intrude themselves, may well crack of the title of teachers, but to no purpose; for they shall turn their backs, when it comes to the trial indeed. But if we have the testimony of a good conscience, to witness with us that we are called of God, then may we resolve ourselves assuredly of God's aid and protection, and that in the end we shall have the victory.  
The end of the embassage is added; that I may plant the heavens, saith he: that is to say, that I may bring all things into their right order. I grant this is diversly expounded: but the most native sense, as I think, is, that heaven and earth are renewed by the doctrine of salvation; because in Christ (as Paul speaks) all things both in heaven and earth, are gathered together in one: Eph. 1.10. For in regard that since the fall of the first man, 
The world renewed as it were by the the Gospel preached.  we see nothing here but such horrible confusions as burden the very insensible creatures, and make them as it were to bear the punishment of our sin: Rom. 8.22. this disorder can no way be repaired but in Christ. Seeing then that the whole face of the earth is disfigured by this woeful desolation, it is not said without cause, that the faithful teachers do renew the world, even as if God did cast heaven and earth into a new mould again, by their hand. By this let us take a taste of the grievousness of sin, seeing such an horrible downfall hath succeeded in the nature of things. It is said then that the heavens are planted, and the earth set upon her foundations, when the Lord establisheth his Church by the ministery of his word. This he doth by the hands of the Ministers, whom he directs by his holy Spirit, and defends them against all the fury and plots of their enemies, that they may effectually accomplish the work imposed upon them.  
Lastly, he shows that this ministery tends to an higher end, then to the visible form of this world, which suddenly vanisheth away; to wit, that he will raise up and nourish in the hearts of the faithful, the hope of the blessed life. For the true restoration of the Church, and of the world, consists in this, that the elect may be gathered into the unity of faith, and that they all with one accord may aspire unto God, 
Verse 15. and in this verse, Thou art my people.  seeing he so lovingly allures them by these words, I am thy God. By this we may see what account God makes of his Church, and the salvation thereof, in that he not only prefers it above the whole world, but shows that the stability of the world depends upon it. We are also to observe what word it is which God will have preached: for in it we have the rule of a godly life prescribed; and beside, it testifies unto us our adoption, wherein especially consists our salvation.   
Vers. 17. Awake, awake and stand up O jerusalem, which hast drunk at the Lords hand the cup of his wrath: thou hast drunk the dregs of the cup of trembling, and wrung them out. 
IN regard the Church was to sustain and endure many afflictions, the Prophet furnisheth her with consolation, and meets with a difficulty that might come between; namely, the enemies tyrannising over the poor jews, when as in the mean while, they felt no fruit of these promises. His meaning is then, that the Church should be restored and shall recover her full strength, though now she be afflicted, and tossed up and down with divers tempests. And by the word awake then, he raiseth her from death, and as it were out of her grave. As if he should say; No ruin can be so woeful, nor any desolations so horrible, that can let God from effecting of this restoration. Such a consolation doubtless was of singular use: for when sorrow hath seized upon our hearts, we by and by think that the promises belong nothing at all unto us. It is very needful then that we be often put in mind of this, and may also have it ever in our sight; namely, that it is God who speaks and thus calls, not such as are in a flourishing estate, but those that are brought low, yea and dead: for these he can awaken notwithstanding, and raise up by his word: for this doctrine of salvation is not ordained for those that are in good plight, but for the dead, which have lost all hope.  
Which hast drunk, etc. The cup of wrath, is taken two ways: for sometimes it is said, that the Lord gives us a cup of wrath to drink, when he smites us with giddiness, and deprives us of sense: and this we see often befalls men in their affliction. Sometimes also it is taken simply for the bitter and smart blows, wherewith he corrects his children in wrath: in which sense, this word ought to be taken in this place, as it appears, because the relative His, is thereunto added. Neither doth this cross that which is said; to wit, that the Church was amazed and drunk: for this happened in regard the Lord chastised her so severely. Now this is a similitude much used in the Scriptures, by which the Lord calls his rod, wherewith he corrects his children, a drink or potion, divided to every one. Notwithstanding when it speaks of the elect, this word cup, serves to set forth the measure which God keeps in his judgements: for he favours his blow, though he chastiseth his people sharply. See Chap. 27.8. jer. 30.11.  
I take the word Taraela, for anguish, or trembling, wherewith men are seized, when they feel themselves oppressed with grievous afflictions. We may also say they be drunk, in regard they have swallowed all that was in the cup; so as their calamity and misery is grown to the height: and to this belongs the word pressing, or wring out. Besides, the Church is here advertised, that all her calamities whatsoever which befell her, proceeded from God's immediate hand; to the end she should not imagine that she was wrongfully afflicted, or that her miseries fell out by chance: for the Prophet's drift is to let the people see, that they be justly punished for their iniquities. Neither can a man ever be raised up, unless he confess first of all that he is fallen; nor rid out of his misery, except he acknowledge himself miserable by his own fault. In a word, what have we to do with consolations, unless the doctrine of repentance goes before?  
The dregs than are not to be taken in this place, as they are in jeremy 25.15. where he speaks of the reprobates (whom the Lord chokes and stifles with the drink of this cup) but for a just and ample punishment, which yet the Lord meant somewhat to moderate. After he hath chastised us then after his own will, and is purposed to put an end to our miseries, he saith; the dregs are drunk up: as we have seen, Chap. 40.2.   
Vers. 18. There is none to guide her among all the sons whom she hath brought forth: there is none that taketh her by the hand of all the sons that she hath brought up. 
THe Prophet here describes a pitiful estate wherein the Church was: 
The Church oft times finds least relief of those that come out of her own bosom.  for what greater grief, then when the children which she had brought forth, would not yield her any relief or comfort at all? But he sets forth this her misery in this wise, to reach her to wait for consolation from God, albeit she were in this pitiful plight, because God will never forsake his servants, no not although they were plunged into the depth of hell. The doctrine is then, that albeit the Church be forsaken of men, yea of her own children, whom she hath nourished up in her lap, yet God will assist her. A mother cannot be more pinched at the heart, then to see her children to abandon her, of whom she expects love for l●●●. This ingratitude and inhumanity cuts her much more than the cruel rage of her enemies: for why doth she nurse and bring up children, but that they may be a staff unto her in her age? But when children neglect their duty, what can she else imagine but that she hath lost her cost and labour? Thus then, howsoever the Church had performed the office of a Mother, and had brought forth, and brought up her children to man's estate, notwithstanding Isaiah pronounceth, that there is no suppers nor succour to be looked for at the hands of the ungrateful.  
And yet the Prophet's speech hath a further scope, to wit, that the children that will not relieve their mother's necessities, are bastards and degenerate, that so she might the more quietly bear their destruction. It was a very heavy and dolorous thing to see the Church stripped of all her of spring, and to be left a widow. And yet this befell her. But the Prophet advertiseth the Church, that her children deserve not to be bewailed of her, but that she should rather desire to have others in their stead, as it is in Psal. 102.18. that the people which shall be borne, shall praise the Lord.  
Moreover, that misery which the Prophet here describes belongs wholly to our time. Many now brag that they are the children of the Church, 
Who takes the miseries of the church to heart?  but which of them takes the miseries of their mother to heart? Who laments her ruins? Who feels his spirits so moved thereat, as to put his shoulders to undergo the burden with her? How many are there which betray; and more cruelly persecute her under this title, than the open & sworn enemies? And therefore after all the rest of her miseries this comes in at the last to make up the measure of them to the full. Again, those which will be reputed the pillars of the Church, and not only boast that they are children, but brag that they are her fathers, are even they who cowardly and treacherously have forsaken her when she called them to succour her. What marvel is it then if God cut them off, that he may hereafter give his Church natural children which may assist her.   
Vers. 19 These two things are come unto thee: who will lament thee? Desolation and 
* Or, bruising.  destruction, and famine, and the sword: by whom shall I comfort thee? 
THe Prophet useth the like words in a manner touching Babylon in Chap. 47. These two things shall come to thee suddenly in one day, the loss of children, and widowhood. But here the Prophet promiseth a better issue and end to the Church, 
The Church must make her account to meet not only with inward, but outward calamities also.  because the Lord will draw her out of this bottomless gulf of miseries: yet he threatens an extreme misery, that he might fit the faithful for patience, and that in the mids of their anguishes they should not cease to lift up their prayers and supplications unto God. The sum is, that the Church shall be so oppressed under all sorts of calamities, that she shall seem even to be overwhelmed with them. How so? Without, she was to look for many sharp afflictions: secondly, she should receive no comfort nor relief from her own children, vers. 18. These are the two great evils whereof the Prophet speaks. But yet this division seems not to agree, for after he hath mentioned one evil, to wit, that none shall give the Church comfort or consolation, he names four kinds of evils, desolation, sorrow, or breaking, sword, and famine. Some expound that the Church was famished within, and vexed wit●●● by her enemies. But I am of another opinion, as I have already showed. For it is a phrase of speech (to speak by an interrogation) much frequented among the Hebrues, when they purpose to deny a thing absolutely. And this hath its elegancy among them, though it hath not so much grace in another language. Isaiah then mentions these two evils, the one outward, in regard she was wasted and destroyed with war and famine, which he hath signified by the four former kinds. The other inward, in that she shall be left destitute of consolation, and none would lament her. For by the interrogation he shows that she should have no consolation. This verse than answers to the former, where we have already told you to what end the Prophet describes this so lamentable and woeful an estate of the Church.   
Vers. 20. Thy sons have fainted, and lie at the head of all the streets as a wild bull in a net, and are full of the wrath of the Lord, and rebuke of thy God. 
HE sets forth this sorrowful condition of the Church at large, when he saith, 
A misery to a mother to see her sons slain, from whom she expects succour.  that her sons lie prostrate. What sorrow is more bitter to a natural mother then to see the throats of her children cut, and not only one or two of them, but the streets to be paved with the multitudes of them thus slain? He adds a similitude taken from a Bear, or from some other wild beasts, thereby showing, that the strongest among the jews were snarled as it were in the nets.  
In saying that they were full of the wrath of the Lord, it is to advertise them, that it came not to pass by fortune. For he would not have them impute this work to chance; neither yet to accuse God of hard dealing, in that they were afflicted so sore. Why so? Because his judgements are always just and right: which he shows further, in telling them, that this plague proceeded from God's rebuke, or threatening. But withal, we must note his meaning, which I have touched before, namely, that the faithful should not cast away the hope of their salvation, notwithstanding their many miseries and desolations daily solicited them thereunto.   
Vers. 21. Therefore hear now this, thou miserable and drunken, but not with wine. 
NOw he shows more plainly, why he hath spoken of the calamities of the Church, 
A mitigation of the Church's sorrow in this and in the next verse. Quest.  namely, that the faithful should not doubt of the Lords readiness to comfort them, though they endured many and great extremities. But wherefore calls he the Church miserable? Is there any estate so blessed as to be in God's favour, especially seeing this blessedness cannot be taken from us? For it is not said without cause in Psa. 144.15. That the people are blessed which have the Lord for their God. Ans. 
The Church miserable only in appearance. See Hos 14 4  I answer, she is miserable only in appearance. Also the Lord calls her not by this name in vain, for himself is the helper of the miserable, and of those that be destitute of succour; as we have said before.  
Where he calls her drunken: we must note that the faithful do not always endure their afflictions with such patience and constancy, that they are not sometimes astonished: but notwithstanding their amazedness, they ought to conceive that the Lord chastiseth them justly; and also to be assured, that he will secure them. For he speaks not to the strong and valiant, but to the feeble, miserable, the humbled, and to such as resemble those that are drunk: to such he promiseth comfort. To be short, by this word he assuageth the Church's sorrow, and shows that he keeps a measure in the greatest afflictions, that he may draw her out of perdition; as if he raised a dead and rotten carcase unto life.   
Vers. 22. 
* Or, Thus saith the Lord, thy ruler and thy God, the protector of his people.  Thus saith thy Lord God, even God that pleadeth the cause of his people; Behold, I have taken out of thine hand, the cup of trembling, even the dregs of the cup of my wrath: thou shalt drink it no more. 
IT is not without cause that he adds three epithets to the name of the Lord: First, that he is the ruler, or patron: Secondly, thy God: And lastly, the protector of his Church. For we must always consider what acquaintance we have with God, who is such a one as beckons us to come unto him in familiar manner; because in making himself one with us by a perpetual covenant, he manifests that he hath once chosen us to be his people. The jews in their time no doubt, were encouraged by this preface, boldly to embrace that which is here promised: and the new people, whom God hath now created, 
Psal. 102.18  and received into his safeguard and protection, as well as the people of old, have no less cause to embrace the same promises with them.  
Now the Lord attributes to himself the title of protector; to teach us that when we see great dangers approaching, and that we suppose they will work our ruin; even then to run to this strong tower, namely, that God is the protector of his people. It ought also to be a shield of defence unto us, as well against all Satan's fiery darts, as against the assaults of our visible enemies.  
Behold I have taken.] He propounds unto them matter of good hope, to wit, that God chastiseth his Church but for a time. By which, 
God afflicts his Church but for a time.  the jews were to learn, that all the calamities which threatened them, were just recompenses of thou transgressions: as also that the rod should be tied to their backs, till God had received them to mercy. The sum is, that his wrath will be appeased in such wise, that he will mitigate their afflictions, and will cause the judgements wherewith he had for the present visited his Church, to cease. In the seventeenth verse we have spoken of the similitude of the cup: and this place doth sufficiently confirm that which was said there. God mentions the cup of his wrath then, which caused his Church to tremble, as if she had been smitten with giddiness: notwithstanding the Prophet useth the word Taraela, which some translate Anguish: others, Trembling. By the dregs, he means that the measure of God's vengeance shall be full; so as God, for the love he bears to his children, will be satisfied.   
Vers. 23. But I will put it into their hand that spoil thee, which have said to thy soul; Bow down, that we may go over: and thou hast laid thy body as the ground, and as the street to them that went over. 
THis is the other part of the consolation, where he promiseth, 
God corrects his own first, but the wicked must keep their turn next: Prou. 11.8. Hest. 7.10.  that the Lord will not only content himself to deliver his Church out of so many evils, but will also send upon her enemies, all the calamities wherewith she was afflicted. Are we pressed then, & persecuted? A time will come, wherein God will speedily turn our captivity, and our (enemy in their turn) shall be plagued to the utmost. For it is just with God (as Paul saith) to render affliction to those which trouble you and to you that are troubled, rest with us, when the Lord jesus shall show himself from heaven with his mighty Angels in flaming fire, rendering vengeance unto them that know not God, nor obey not the Gospel of our Lord jesus Christ: 2. Thes. 1.6, 7, 8.  
The temporal punishments then which God inflicts upon them in this life, are the beginnings of their endless torments in hell, to which at the last they shall be adjudged. And the better to describe the insolency and pride of their enemies, (the like whereof we taste at this day from our adversaries) he sets down their words, 
Bow d●wne, etc. True knowledge makes us lowly: ignorance makes us proud and cruel.  in which they shamefully tyrannised over the children of God: for pride & cruelty are the inseparable companions of impiety: for a● the true knowledge of God makes men lowly; so the ignorance of God makes men proud and cruel. We see how such as know not God, flatter themselves, and proudly do they insult against the Lord, and against his faithful servants. I grant this is a thing full of misery, and a great indignity; but seeing he is pleased to suffer his name to be exposed to the outrages of the wicked, let us not much be moved, if we be wronged for his name's sake: for we are not  than he; 
john. 13.16.  neither must we expect better usage from our adversaries now, than the Church of old had from theirs. David useth another similitude, when he resembles the Church to a field that is ploughed and dressed many ways: 129.3. Whereby he signifies, that she must be often afflicted and trampled on; to teach us, that we must look for no better measure here.    

THE LII. CHAPTER.  
Vers. 1. Arise, arise, put on strength O Zion; put on the garments of thy beauty, O jerusalem, the holy City: for henceforth there shall no more come unto thee, the uncircumcised and the unclean. 
He confirms the former doctrine, 
A confirmation of the former doctrine.  that he might the better awaken and rouse up the people's minds, which were drenched in grief & anguish: for it was necessary this should be added to the former, as a spur to quicken them up, and to make way for this doctrine, that it might the more easily enter into their amazed and insensible hearts. He speaks to the Church, as to one astonished and in a slumber, and bids her arise to gather new forces, and to resume her soul afresh. Which he repeats twice, and not without cause: for it is very hard to awaken, and to cause such to take heart again unto them, that are smitten; nay, laid flat upon all four with the feeling of God's wrath.  
Put on thy strength.] As if he should say; Thou hast hitherto wallowed thyself in dust and ashes, as one forlorn, by reason of thy anguishes: but now arise, and fit thyself to receive that happy estate into which the Lord is purposed to set thee. He opposeth strength then to faintheartedness, with which we are usually cumbered, when things grow desperate; and the beautiful or glorious garments, to filthiness and nastiness.  
Then he adds the reason; to wit, that God will henceforth suffer the wicked no more to take their swinge, as they have done in wasting and spoiling his Church at their pleasures. She hath now cause therefore to rejoice, being rid out of the tyrant's hands: and also for her safety, wherein there is plentiful occasion of joy and gladness ministered unto her for the time to come. But herewith Isaiah summons us to a common and general rejoicing, when the Church is received again into God's favour: for questionless, if there be any spark of true godliness in us, we ought to be exceedingly moved at her happiness, 
Rom. 12.15.  and to laugh and sing for joy when she flourisheth, and to weep with her when she is persecuted. In a word, she should be the very fullness of our joy: according as the Psalmist saith; Let my tongue cleave to the roof of my mouth, if I prefer not jerusalem to my chief joy: Psal. 137.6.  
By the word come, he means that which we say commonly, To have entrance: 
Auoir ent●cé.  for the Lord shuts up the passage against the wicked, that they cannot range abroad at their pleasures unpunished, as they were wont. By uncircumcised and unclean, he means all such profane ones, as corrupt the pure service of God, and oppress men's consciences by their tyranny. They are wont to call all them uncircumcised, who were strangers from God's Church, who had the sign of circumcision; for with that all the faithful were marked. But in respect that many bore this badge of the covenant, who were no whit better than the rest; to remove all ambiguity, he adds, the unclean. For the cutting away of the foreskin, 
The sign of circumcision avails nothing, unless the purity of the hart doth concur therewith.  was nothing in itself; and is by Saint Paul accounted as uncircumcision, if the purity of the heart be not joined therewith: Rom. 2.25. Gal. 3.6. Thus the Prophet shows then, that such kind of persons shall have no place in the Church; that all corruptions being abolished, and the true worship of God restored, she may enjoy a perfect and happy estate. In the mean while, I consent to those who refer this to the open enemies of the church, whom the Prophet brands with these odious names; that the severity of this chastisement might put the jews in mind of the greatness of their iniquities.   
Vers. 2. Shake thyself from the dust: arise, and sit down, O jerusalem: lose the bands of thy neck, O thou captive daughter Zion. 
THe Prophet describes the Church's deliverance more at large, 
An amplification.  and sets it forth in very excellent terms. In bidding her to shake off the dust, and to arise, let us not by and by gather, 
No free will in us to that which is good.  that we have free will in our sleeves to use it when we think good: for it belongs to God only to pull us out of the dust, and to set those that are fallen, upon their feet, and to let lose the prisoners, by taking off, or breaking asunder their bands and fetters. Quest. But wherefore doth the Prophet then enjoin us that, which ought not (as it seems) to be required of us, seeing it is not in our powers to perform it? I answer, Ans. that to speak in this commanding sort, hath much greater force in it to awaken us, then if he had only said in naked terms, that we should do this or that: and therefore he pronounceth, that God having set her into her first liberty, she should now come forth of the mire.  
The word to sit, signifies a flourishing estate, and is opposed to the verb to lie, whereby is meant an extreme misery. I grant, that sometimes to sit down, signifies to be made low: as when it is said to Babylon, Sat thou in the dust, Chap. 47.1. But it is here taken in another signification, for having commanded her to arise, he by and by adds, and sit down, meaning, that she should no more lie along, but should be restored to her former estate, and should no more afterwards be trodden down by her enemies.   
Vers. 3. For thus saith the Lord, ye were sold for nought, therefore shall you be redeemed without money. 

It will be as easy for God to redeem his Church, as it was for him to suffer her to be sold.  THis verse hath been ill expounded by many, who have descanted here too subtlety, for they have invented many things besides the Prophet's purpose. Now this agrees with that which he hath said in the 50. Chapter vers. 1. where he asketh for the creditor to whom he sold them: and here he saith in like manner, you were sold for nought: as if he had said, that he took no money, neither was he engaged to any creditor at all that could challenge them by right of sale. This serves greatly to confirm the promise: for the jews might doubt touching the truth of this promised freedom, in regard the Chaldeans the mightiest of all nations, held them prisoners a long time. But the Lord prevents this doubt, saying, I neither sold, nor pawned you. You were sold for nought, and therefore I may require you again, and claim you as mine own. Stand not so much then whether the matter be hard to compass or no, seeing I have promised you liberty, neither dispute you too and fro of the matter by your carnal reason, for the Chaldeans have no right at all to ke●pe possession, neither can they be able to hinder your passage. To conclude, even as in the place before alleged he cleared himself from the imputation of an unthrift, who is compelled to make sale of, or to pawn his children for debt, so in this place he shows that they were taken from him, and were let go of him gratis, for no other cause, but in regard they had provoked him thereunto by their iniquities, Chap. 50.1. Therefore there is no more difficulty to redeem them, than there was in parting from them.  
Some expound this more subtly, that we are redeemed freely by Christ. The doctrine no doubt is true: but it agrees not with the Prophet's intention (in this place) for his meaning is to correct the diffidence of the jews, that he might assure them of their freedom. Let it suffice then that when God is purposed to redeem his Church, he will not stand much about beating the price with the Chaldeans, whom he will easily chase from their unjust possession, and that whether they will or no.   
Vers. 4. For thus saith the Lord God, My people went down afore time into Egypt to sojourn there, and Ashur oppressed them without cause. 
THe expositors soar aloft here, 
An argument taken from the less to the greater, in this, and in the next verse.  and in the mean while c●●e nothing near the matter. The jews forge three captivities here. The Christians differ from them, in supposing that it is spoken here of the third captivity under Antichrist, from which Christ shall deliver them. But in my judgement the Prophet hath a far other meaning, for he argues from the less to the greater, and allegeth the captivity under Pharaoh, from which the people in old time were delivered by the wonderful power of the Lord. His argument stands thus then: If the Lord punished the Egyptians because they dealt so barbarously with his people, much more will he be revenged on the Chaldeans, who no less cruelly tyrannised over them. For Pharaoh had much more show of reason to domineer over the jews then the Chaldeans had. For jacob going down into Egypt with his family, subjecteth himself thereby under Pharaohs power, who in thankfulness for the good service which joseph had done him and the kingdom, assigned out to his father and brethren a very large country, fit to nourish their cattle in for their abode. The successors of Pharaoh proving unthankful, and forgetting the benefits received by joseph's means, they afflicted all jacobs' posterity divers ways. Neither was the Lord behind hand with them in recompensing this unkindness and ingratitude with a swift and severe vengeance. But the wickedness of the Chaldeans was far worse, and more insupportable, in that they cast the jews out of their country, unto which they had a just title, to lead them away captive. If the Lord then could not endure the ingratitude, nor the unjust taxes which the Egyptians laid upon the Israelites, though they might claim a just possession, how much less would he suffer this violence and cruelty of the Chaldeans, who had no right at all to retain his people, 
See Chap. 49.24.25.  but oppressed them by force and tyranny?  
By Ashur, he means the Chaldeans, who were joined under one Monarchy with the Assyrians: but he names the Assyrian especially, because he was the first who greatly afflicted judeah, and made away to this captivity.   
Vers. 5. Now therefore what have I here, saith the Lord, that my people is taken away for nought, and they that rule over them make them to howl, saith the Lord? and my name all the day continually is blasphemed? 
HE prosecutes, and confirms that which I have said, namely, that he hath no reason to suffer his people to lie any longer under this servitude: in these words therefore he doth as it were blame his own delay. As if he should say, Shall I not manifest my power? Shall I not defend my people? If Pharaoh who was so lawful a possessor, could not resist me; shall these thieves and robbers be stronger than he?  
In the next place he recites the causes that should move him to call back their captivity. But we must here supply a close opposition in the word taken: for the Egyptians led not jacob captive forcibly: he went down thither willingly when famine pressed him; and yet his posterity was set free. How much more shall they be violently plucked out of their hands, who forced them out of their own Country, to subdue them as slaves against their will?  
Afterwards, to augment the indignity of the fact, he saith his people were constrained to howl, or cry, without ceasing. Some expound it otherwise: but I think it is said to augment the fault, in regard he expresseth what violence and oppression the Chaldeans exercised over the jews: for they contented not themselves to usurp an unjust dominion over them, but they handled their prisoners cruelly. Moreover, to cry or howl, argues a deeper misery than when we sigh or weep. Doubtless there is appearance that the sorrow is violent, when the same extorts yell and pitiful cries. It is indeed a similitude taken from wild beasts, which shows an extreme despair.  
And that my name should be exposed all the day long to blasphemies.] This is the third and principal reason why the Lord will deliver his people; namely, that his name may not always be made a scorn, nor laid open to the outrages of the wicked; for he respects his own honour, and therefore conserves his Church, and the worship of his name: but when the Church is scattered, than the wicked by and by take occasion to belch forth their blasphemies, and offer proud contempt even against the highest Majesty. It is rightly said then, that in delivering his people, he will defend his own cause. I will neither stand to recite nor confute the diversities of expositions upon this place, because I think it sufficient that I have briefly touched the native sense of the Prophet's words.   
Vers. 6. Therefore my people shall know my name: therefore they shall know in that day, that I am he that doth speak: behold 
* Or, I will be present.  it is I. 
THe Prophet concludes that from this verse, 
The conclusion.  which he touched in the two former verses; namely, that the people should in the end be delivered by the Lord, who will not be found contrary unto himself. For if he hath redeemed their fathers: and if he hath always assisted his Church (in former times) he will never suffer their successors to be overwhelmed, whom he hath adopted. We are diligently to observe the verb Shall know: for the knowledge of the name of God, consists first, in rejecting all superstitions: secondly, to know him in his word, which is his lively image: and thirdly, by his works. We must not forge a god after our own fantasies & lusts; but so comprehend him, as he hath manifested himself unto us. Thus the Lord concludes then, that he will effectually assist and accomplish whatsoever he hath promised; that the people may know their expectation is not in vain, and may hereby be more and more confirmed in the knowledge of his name.  
But we must remember what we have said heretofore touching that experimental knowledge, 
Experimental knowledge.  which subscribes to the authority of the word. Moreover, Gods speaking is to be referred to his promises, and his presence to his actual power. As if he should say; Albeit you hear nothing now but the sound of words, in which I promise you things almost incredibe, yet hereafter you shall see the performance thereof: for I purpose really to act that which I have promised. Hence we may gather a general doctrine; namely, 
The promises and the execution thereof, inseparably knit together.  that the promises and the execution thereof, are knit together with an inseparable bond. As oft as Satan then solicits us to distrust, as if God had quite and clean rejected us; let us remember this point, and let us trust boldly in the name of our God, who never promiseth aught in vain: and if it falls out that he performs not the same forthwith, yet he will do it in convenient time.   
Vers. 7. How beautiful upon the mountains are the feet of him that declareth and publisheth peace! that declareth good tidings, and publisheth salvation, saying unto Zion; Thy God reigneth. 
THe Prophet confirms the faithful again in the certainty of God's word: 
Another confirmation.  First, to give them certain assurance of being restored to their first freedom: and next, that he might in the mean while sustain their hearts in good hope, during this sore bondage. He speaks elegantly in the commendation of this message, that the faithful might content themselves in this calamity, with the offer of the hope of their salvation to come. For indeed, they were to embrace this consolation propounded unto them, that being fortified therewith, they might quietly and patiently expect an happy issue of the promise. That the faithful then might bridle their desires by patience, he adorns the word of God wi●h excellent titles. (As if he should say) Can you be so unthankful, as not to content yourselves with this inestimable treasure of God word, which brings so many commodities with it? Will you let lose the rains to your● unbridled affections? Will ye indeed complain of God? For his meaning is to call back the people from their diffidence, who were overcarried through divers allurements, and would not rest securely upon the truth of God's word. For this cause he extolles the excellency of his doctrine, and shows, that the Lord will give much more by it, than we can ask or think.  
Besides, it is plain that he speaks not here of every kind of doctrine, but of that only which is fit to yield consolation. He shows then that the feet of such as bring glad tidings from God's mouth, are pleasant and desirable. Why so? Because this consolation serves not only to assuage our sorrows, but brings with it inestimable joy: for he speaks here of the doctrine of salvation; and therefore he saith, that by it, peace, good tidings, and salvation is published. By the word peace, he understands an happy and prosperous estate: but we have heretofore entreated at large touching the signification of this word.  
Saying to Zion, etc.] Hence we gather what the beginning of this doctrine is, which Isaiah publisheth, and what it is we ought principally to desire; namely, that the kingdom of God may be established amongst us: for if he reign not, all things must needs fall to ruin, and so by consequence, our estate must be miserable. As on the contrary, the only way to salvation is, when God vouchsafes to take the care of us: and it is also the means whereby we obtain peace, how confused or desperate soever things otherwise are.  
Let us also remember that this message appertains to Zion; that is to say, to the church. For what have the profane and ignorant sort to do with it? The Apostle Saint Paul allegeth this place, Rom. 10.15. to prove that the preaching of the Gospel is of God, and not of men; and that it is he who sends the Ministers, which bring the glad tidings of salvation. Now he useth this gradation; Whosoever shall call on the name of the Lord, shall be saved: but we cannot call upon him whom we know not? 
Faith gives prayer entrance.  For what gives prayer entrance but faith, by which, having embraced God for our father, we may familiarly discharge all our cares into his bosom? But whereupon is this faith grounded? Upon the doctrine of the Gospel, whereby the Lord manifests his love unto us: and for this end useth the labours and ministry of men. In conclusion therefore, the Apostle adds, that none is fit to preach this word, unless he be sent of God. But it seems as if Saint Paul wrested these words of the Prophet, Object. to serve his own turn: for he speaks not here of Gods sending forth of Ministers, but rather how welcome their coming aught to be unto us. Ans. I answer, that the Apostle hath held this resolved principle; namely, that we must desire none, but such as are sent of God. But from whom comes this salvation? Comes it from men? No such matter: for a benefit so excellent, can come to us from none but God himself. He rightly concludes then, that this salvation proceeds from God, and not from man.   
Vers. 8. The voice of thy watchmen shall be heard: they shall lift up their voice, and shout together: for they shall see eye to eye when the Lord shall bring again Zion. 

A continuation of the former confirmation.  HE continues on his speech, showing, that the restoration of the people shall be such, as the messenger shall boldly publish it.  
By the lifting up of the voice, he signifies the same that he spoke of before touching these words, upon the mountains: for the thing shall not be done in a corner, but it shall be so manifest and apparent, that all shall be smitten with astonishment. Those who speak of things doubtful, mutter them out between the teeth, and dare not lift up their voice: but this shall be no perplexed or doubtful matter. The Prophet borrowed this similitude from watchmen, whom they were wont to place in Cities: though all the Prophets indeed are called by this name, 
Hab. 2.1. Chap. 21.11.  because they are placed in the watchtower to watch for the people's safety.  
When he saith, they should lift up their voice, it is to show, that during the captivity, there should be silence; because the tongues of the Prophets should then cleave to the roof of their mouths: 
Ezek. 3.16.  for albeit they admonished every one privately, yet they should not have liberty to preach publicly. In which respect also, jeremiah faith; I will put my mouth in the dust: Lam. 3.29. But when the Lord shall cause the captivity of his people to return, than the watchmen which were dumb before, should have their mouths opened to publish their freedom: for they should not speak in hugger mugger, neither should they content themselves to give some privy token of this consolation; but should boldly proclaim this salvation upon the mountains: vers. 7. Which also appears by that in Chap. 40.1, 2, 3. where we have handled this matter more fully.  
Eye to eye.] That is to say, plainly and openly. These things are indeed to be extended to our spiritual conversion. I grant we are to tie ourselves to the literal sense; yet so, that we are to comprehend under the same, that favour which God showed to this ancient people: for these things were accomplished when he set the jews free; and for this end he used the ministry of Zerobabel, Ezra, and Nehemiah. But yet we must stretch the same even to Christ's coming, at which time the Church was gathered from all the parts of the world: yea, more than that, even to Christ's last coming, in which all things shall be set into their perfect estate.   
Vers. 9 O ye desolate places of jerusalem, be glad and rejoice together: for the Lord hath comforted his people: he hath redeemed jerusalem. 
HE exhorts the faithful to thanksgiving. 
An exhortation to rejoice.  But his special drift is to confirm their hearts in the expectation and assurance of this salvation, as if the enjoying of the thing called them presently to thankfulness. For the truth is, we are too little affected when the Lord protests that he will assist us: yea, we think he doth but mock us, unless he effect that which he hath promised. 
Why the Prophets insisted so long in pressing the promises.  The Prophets therefore are wont to insist very much upon this point, namely, in confirming the people's hearts, & in setting their deliverance as it were before their eyes. Now howsoever it seems auke and absurd to call to songs of joy in the time of heaviness, as in Psal. 137.4. yet we have formerly showed, that this manner of speech is very fit to awaken such as groan under the burden of care, fear, or sorrow. He mentions the deserts, or desolate places of jerusalem, to the end they should hope for the re-edifying thereof, notwithstanding she now lay in the dust: for this title agrees better for the removing away of fear, then if he had called her an happy or flourishing city. From the time then that she fell into this most miserable estate, they would have thought these promises had concerned them nothing at all, unless the miseries against which they were to encounter had been manifested unto them. It also taught them to wait for this restoration ●n assured hope, though they now saw nothing but horrible ruins, and desolations.  
For the Lord hath comforted.] The Lord turned the people's mourning into joy, and of captives, Object. set them free. Some may object that this was not yet come to pass. Ans. But in God's promises we must behold those things plainly, which as yet appear not to our senses, how far soever they surpass the reach of our reason.  
He hath redeemed his people.] Hear we see that the deliverance of the Church is the proper work of God. And if this aught to be affirmed in regard of that deliverance out of Babylon, which was but a figure or shadow, what shall we say of our spiritual deliverance itself? Can that be attributed to men, without offering great wrong unto God? Let us conclude then, that as it appertains to God only to deliver his Church, so none but he can preserve her free estate.   
Vers. 10. The Lord hath made bare his holy arm in the sight of all the Gentiles, and all the ends of the earth shall see the salvation of God. 

God discovers his arm two ways.  HAth made bare.] This is a similitude taken from men of arms, who turned up their sleeves when they prepared themselves to the combat. Though to make bare here signifies not so much the making of the arm naked, as the manifesting of it, and stretching it forth. For when we sit still, our arms are lightly folded one in another, or we cover them: so in regard of our senselessness, we imagine that God sits idle, as men are wont to do, until he manifest his power.  
He calls it the arm of his holiness, in regard that he should display his power for the salvation of the people: for there is here a mutual correspondency between God and his Church, which is consecrated unto him. I grant that his arm is made bare in the government of the whole world: but it is never called the arm of his holiness (as in this place) but when he gives some special relief unto his Church. The power of God must be considered two ways: first, generally, in the conservation of all the creatures: then, especially in the protection of his Church, for the care he hath thereof is particular, and not common to others.  
In the sight of all the Gentiles.] His meaning is, that this deliverance shall be worthy of so great admiration, that even the blind themselves shall see it. Whereas this noble spectacle is manifested to the ends of the earth, we therein perceive that the Prophet speaks not only of the bringing again of Zion, as in vers. 8. which should happen some few years after, but of the general restoration of the whole Church both of jews and Gentiles. The Rabbins therefore do maliciously restrain this to the deliverance out of captivity from Babylon. And the Christians on the other side unaptly to our spiritual deliverance, which we obtain by Christ: for we must begin at the deliverance under Cyrus, and go on still even till our own times. Thus than the Lord began to manifest his arm among the Medes and Persians, but afterwards he made it appear in the sight of all nations.   
Vers. 11. Depart ye, depart ye: go out from hence, and touch no unclean thing: go out of the midst of her: be ye clean, that bear the vessels of the Lord. 
HE now exhorts the people to be always ready to departed, 
An exhortation, encouraging the jews to departed out of Babylon.  and yet in the mean while patiently to endure their misery: for as the overgreat haste of the people to be loosed deserved to be repressed, so their drowsiness was to be quickened, in respect that before their deliverance every one's desire was wonderfully kindled to return; but when the time was expired, their long expectation had abated their heat, and had deprived them not only of all hope, but of all will or desire to return, so as the number of those that came back again into judea was very small. They were mingled amongst the Babylonians, who had so enticed and corrupted them, that they made little or no reckoning at all of their country. It was very needful therefore that they should be awakened and quickened up to be of good courage in this their long attendance, and that they should not suffer themselves to be stained with the filthinesses of the Babylonians.  
The second member wherein he forbids them to touch any unclean thing, doth better confirm that I was about to say. For he commands them to keep themselves pure and clean from the pollutions in which the Chaldeans plunged themselves, because there was danger that they might be corrupted with heathenish superstitions, to which vice we are by nature too much inclined, and are therefore easily misled by evil examples. He exhorts them then notwithstanding their captivity, not to yield to any thing whereby to please their cruel Lords, in hope to mend their condition: not to be drawn away by any allurements from the pure worship of God; nor to defile themselves with Babylonish Idolatries: that they should not so much as in outward show bow down to the Idols, nor consent to false religion, 
To what temptations captives are subject, that are oppressed under Tyrants.  for this is that accursed pollution which the Lord exhorts them here to avoid. Such temptations as these aforenamed, are incident to poor prisoners that are oppressed under Tyrants, which sometimes so faint, that they give themselves leave to do many wicked and unlawful things, under pretence that they would thereby assuage the fury of Tyrants. But in this place we see how frivolous their excuses be. For the Prophet not only requires this purity of the jews when they shall be set free, but also during the time of their slavery and bondage, yea, though it were with the loss of their lives in the very place.  
Doubtless these advertisements also belong unto us, who by S. Paul are exhorted to purge ourselves from all impurity both of body and mind, 2. Cor. 7.1. Moreover, Isaiah directs this exhortation particularly to the Priests and Levites, who were to show themselves most constant, in regard they were the standard-bearers: not that it was lawful for others to defile themselves, but he speaks principally to them, that they might give good example to those over whom God had placed them as Captains and Leaders. We are also to remember what we have seen heretofore, which Isaiah also will repeat again in the end of his book, namely, that there should be a new priesthood planted over the redeemed people. And yet I willingly consent, that the Levites & Ministers of the Temple are here mentioned by way of excellency, for all the people. Thus this doctrine than appertains at this day not only to the Ministers of the word, but to all Christians in general, who are also called a royal Priesthood, 1. Pet. 2.9. and are not only appointed to ●●are the vessels of the temple, but are also themselves the temples of God, 1. Cor. 3.6. For this cause Ezechiel hath foretold, that in the restoration of the Church, the Levites should be high Priests, and all the people should be put in the place of Levites. Seeing then that the Lord hath advanced all unto so high a degree and dignity, it necessarily follows, that this purity is required of all without exception, and therefore S. Paul applies this place to the whole Church, 2. Cor. 6.17.   
Vers. 12. For ye shall not go out with haste, nor departed by fleeing away: but the Lord will go before you, and the God of Israel will gather you together. 

An amplification.  THe Prophet again amplifies this benefit of their redemption, for they were all so swallowed up with despair, that they thought it a matter incredible. He especially speaks to them that were to go into captivity, that they should not faint in being brought to such a woeful condition. But he promiseth them that this deliverance shall not be by flight, as that out of Egypt was. For there is here a close comparison between their deliverance out of Egypt, and this out of Babylon. For they fled by night out of Egypt, feigning as if they had only meant to have gone three days journey to offer sacrifice unto God, Exod. 3.5. and 8.27. Afterward, they went forth hastily and with tumult, as it was enjoined them, Exod. 12, 31. and then Pharaoh pursued them, thinking utterly to have destroyed them, Exod. 13.5.6.7.8.9.  
But here it is said, 
Ils s'en iron● a en seigne desployee.  it shall be far otherwise with the jews (at this time) for they shall go forth like Conquerors, so as none shall dare to stop their passage. In a word, they should departed thence (as we are wont to say) with banner displayed. This deliverance than shall be much more excellent and admirable, then that of Egypt.  
The Lord shall go before you.] That is to say, he shall lead you, and be your Captain in the way. But will some say, Quest. Did not God also conduct the ancient people, when he brought them out of Egypt? It is true indeed: Ans. but he showed not his majesty so fully then as he did here. For now he brought out his people as a valiant Captain doth his soldiers, after he hath gotten the field of the enemy. To this appertains the word, shall gather: for they should not be scattered one from another, as it falls out in some sudden astonishment; neither should they wander to and fro, but should march in troops in good array, as under their colours. It is as much then as if he had said, God will conduct you like an army assembled by himself, one shall not follow another as it were by stealth, but being knit all together, you shall march boldly without fear, none shall hinder you, for you shall be gathered under the leading of God, to return home into your country.   
Vers. 13. Behold, my servant shall prosper: he shall be exalted and extolled, and be very high. 
ISaiah having spoken of the restoration of the Church, comes now to Christ, 
The restoration of the Church consists wholly in Christ.  in whom all things in heaven and in earth are gathered together, as saith the Apostle, Ephes. 1.10. Some expound the verb jascil, Shall behave himself prudently: but because it is by and by added, that he shall be exalted the scope of the text requires it (as I think) that we should rather translate, He shall prosper, seeing the infinitive, Sacal, signifies so much. He speaks then touching the prosperous estate of the Church. But because there was no such thing to be seen in outward appearance, he brings us to the sovereign King, who should set all things in their perfect estate, and bids them to wait for him. Now the oppositions which the Prophet here useth are diligently to be marked, for he opposeth the highness of this King whom the Lord would exalt, to the poor and miserable condition of this people, who were almost brought into despair. And he promiseth that this King shall be the head of the people, who shall flourish under so worthy a leader, though now they be afflicted and brought to the gates of destruction. Why so? Because all things shall prosper that their King takes in hand.  
He calls Christ a servant, in respect of the office which God had imposed upon him. For Christ is not to be considered of here, as bearing the person of a private man; but with that office which the Father had committed unto him, namely, that he might be this leader and conductor of the Church, and might restore all things. And let us for our part know, that the things here spoken of Christ, do also belong unto us. 
Chap. 9.6.  Christ is given us of God, and therefore have we interest in his office. For the Prophet might have said in a word, that he should be exalted and be very high: but in attributing to him the name of a servant, it is as much as if he had said; He is thus exalted for your sakes.   
Vers. 14. As many were astonished at thee, his visage was so deformed of men, and his 
* Or, beauty.  form of the sons of men. 

A prevention in this and the next verse.  He useth this prevention, in regard this majesty and dignity of Christ appeared not at the first blush: for which cause they might take occasion to reject him. Therefore the Prophet shows, that Christ must first be humbled and made low. And thus he prevents the doubts which might have caused them to stagger, in beholding his abject and deformed estate. As if he should say; You must not despise this his baseness and deformity, for it brings with it forthwith eternal felicity.  
By men, I understand not this by way of comparison, as many expound it, to wit, More than men: or, Above that which falls out among men. But I willingly accept of the plainest sense; namely, that Christ was deformed amongst men: or, that his beauty was defaced, in regard of the perverse judgements of men.  
All were astonished.] Some take this astonishment for that admiration which men were in, when they saw the miracles which Christ did: and yet being brought to the Cross, they straightway rejected him. But they come nothing near the Prophet's meaning: for he saith, that Christ shall be so deformed, that all shall be astonished at him: his baseness of birth was such, as all despised him; his glory was hid under the infirmity of flesh. And howsoever a majesty worthy of the only begotten Son of God, shined in him; yet men discerned it not: but they rather gazed upon that his abasement, which eclipsed and darkened his glory. See here the true cause of this astonishment then, namely, because he conversed among men, 
Luke 9.58.  without any outward pomp. For the jews expected not a Messias of so mean an estate. Now at his crucifying this astonishment was augmented much more.  
Saint Paul speaks of this abasement of Christ, and then of his exaltation, when he saith; He being in the form of God, thought it no robbery to be equal with God: 
●hil. 2.6. and ●he verses following.  but he humbled (or emptied himself) by taking upon him the form of a servant, and was made like unto men, and was found in shape as a man. He humbled himself and became obedient unto the death, even unto the death of the Cross. Wherefore God hath also highly exalted him, and given him a name above every name, that at the name of jesus, every knee should bow, both of things in heaven, and things in earth, and things under the earth: and that every tongue should confess that jesus is the Lord, unto the glory of God the Father. 
Christ humbled before he was exalted.  It was needful them that Christ should first be humbled and shamefully entreated, and that this glory into which he was exalted, should not appear at the first. But after his humiliation upon the Cross, came a glorious resurrection, with a sovereign degree of honour.   
Vers. 15. So shall he sprinkle many nations: the Kings shall shut their mouths at him: for that which had not been told them shall they see, and that which they had not heard, shall they understand. 
OThers expound; He shall distil: so, under a figure, taking it To speak. But seeing the verb Nasa signifies to sprinkle; and being so taken in the holy Scriptures, I had rather follow this interpretation. His meaning is, that the Lord shall spread his word among many nations. In the next place he adds the effect of this doctrine, in saying, that Kings shall shut their mouths in sign of astonishment: but yet divers from that which he mentioned before: for men shut their mouths and stand astonished, when the matter is of such consequence, that they are unable to express it, because they can find no words wherewith to utter the same.  
They shall see that which was not told them.] The Prophet shows that this astonishment shall not proceed from the bare sight of Christ's person, but rather from the preaching of the Gospel: for though he rose again, yet all esteemed him dead, if the glory of his resurrection had not been published. The preaching of the gospel therefore manifested those things which neither the eye had seen, nor the ear heard of before: 
1. Cor. 2.9.  as also in regard the publishing of this doctrine came to Kings and nations far off, even to the ends of the world.  
Saint Paul allegeth this text, and shows that it was fulfilled in his ministery, rejoicing that he had preached the Gospel to those who had never heard of it: Rom. 15.21. For this is the office of an Apostle, 
The Apostles office.  and not of every Minister now. Thus than our Prophet shows, that the kingdom of Christ shall not be shut up in so narrow bounds, as within the ●and of judeah; but should spread itself furlther off. The jews understood somewhat by the Law and the Prophets; but the Gentiles knew nothing at all. This therefore by consequence belongs unto them. 
Faith consists in certainty of knowledge.   
Shall understand.] By this he shows that faith consists in certainty & in assured knowledge: for where this wants, 
No faith without certainty of knowledge.  there faith questionless is not. Whence we may discern how ridiculous the opinion of the Papists is, touching their implicit faith, in believing as the Church believes: which indeed is nothing else but an absurd ignorance, or to say better, a mere circle and blind imagination.    

THE LIII. CHAPTER.  
Vers. 1. Who will believe our report? and to whom is the arm of the Lord revealed? 

An holy complaint in the person of all the Ministers of the-Gospell.  We will not stand to speak of the division, or rather dismembering of this Chapter: for it should rather have begun at the 13. verse of the former Chapter. And this aught to be joined to that which was said a little before: for the Prophet stays here as it were in the middle of his speech. For having said before, that the name of Christ should be published far and near, even amongst strange nations; and yet that he shall be so contemptible, that these things shall in a sort be esteemed no better than fables, he now suddenly stops in the mid way as it were, and cries, that none would believe him. And therewithal he also expresseth his grief, to think that men should be so incredulous, as to reject their own salvation. This is an holy complaint then: for his will is, that all should know Christ, and yet he sees but a few which believe the Gospel: which makes him to utter this lamentable cry; Who hath believed our report?  
Use. Let us then sigh and complain with the Prophet: yea, let us be even grieved in our souls, if we see little fruit to come of our labours, and let us power forth our complaints before God. For thus ought the faithful servants of God to be affected, if they mean sincerely to discharge their duties. Isaiah shows then, that the number of those shall be very small, that shall submit themselves to the Gospel of Christ: for when he cries; Who will believe our preaching? it is as much as if he had said; That of an hundred that hear the Gospel, scarcely one of them will prove a believer.  
Neither speaks he of himself only here, but as one representing the person of all the faithful Ministers, Although God send many of his servants then, 
If they that have preaching continue bl●nd, how miserable blind must they be that have no preaching at all.  yet there are but a few that believe: What shall become of them that enjoy no preaching at all? shall we need to wonder much at their extreme blindness? If the earth that is well husbanded, brings forth but little fruit; what is to be expected from that that is utterly barren, and unhusbanded? But the Gospel loseth no whit of his excellency, though it get but few followers: neither doth the small numbers of believers diminish the authority thereof, nor yet obscure the infinite glory of it: but rather so great is the mystery of it, that it can hardly find any welcome in the world: for it is esteemed folly, 1. Cor. 1.23. because it is far above the reach of their carnal reason.  
In the second member Isaiah more clearly sets down the reason why there are so few believers. What is that? 
The reason why so few believe.  None can come unto God, without the especial illumination of his holy Spirit. But those are deceived in my judgement, who think that arm here signifies jesus Christ. For it is a rendering of the cause, why the Gospel gets more north attendants; namely, they cannot comprehend the mysteries thereof by the dexterity of their turall wit. This is a very worthy sentence therefore, and it is alleged both by Saint john and Saint Paul to this very purpose: john saith; that albeit Christ had done so many miracles, yet they believed not: that the word which Isaiah had spoken might be fulfilled; Lord, who hath believed our report? and to whom is the arm of the Lord revealed? john 12.37 And Saint Paul saith; But all have not obeyed the Gospel: for Isaiah saith; Lord, who hath believed our preaching? Rom. 10.16.  
Both of them show, how we are not to wonder if that which was so long since foretold, doth still come to pass, that so they might remove that scandal which otherwise would remain, in regard of this people's revolt, who in stead of acknowledging and receiving Christ when he came, did obstinately resist him. And yet Isaiah meant not to tax his own Countrymen alone with this sin, 
This incredulity common both to jews and Gentiles.  but comprehends all those that shall succeed them to the end of the world: for as long as Christ shall have any kingdom on earth, this prophecy must be daily accomplished. And therefore the faithful aught to be confirmed with this testimony, against such an offence. Moreover, this refutes their ignorance, who imagine that faith is in every man's power, because the word preached is common to all. For though all be called to salvation by the ministry thereof, 
Many called, but few chosen.  yet the Prophet expressly affirms, that the outward voice which calls, profits nothing, unless the particular grace of the holy Ghost concur therewith. But whence is this difference? Only from Gods secret election, who reserves the cause thereof hid in his own counsel.   
Vers. 2. But he shall grow up before him as a branch, & as a root out of a dry ground: he hath neither form nor beauty: when we shall see him, there shall be no form that we should desire him. 
This sentence hath reference to vers. 14. where it was said, 
We must not judge of Christ's glory by outward appearances, but according as the Scriptures describes him unto us.  that at the first appearing of Christ, he should have no form nor beauty in men's eyes; but before God, he should be highly exalted into a sovereign degree of honour, and greatly esteemed. By which we are taught, not to judge of Christ's glory according to outward appearance, but by faith; so to apprehend him, as the holy Scriptures have described him. And therefore this particle Before him, is opposed to human reason, which cannot comprehend this his admirable greatness.  
He useth almost the very same similitude with that in Chap. 11.1. where he said, that a rod should come forth of the stock of Ishai: for the house of David was then like a withered stock of a tree, which had no sap nor any appearance of beauty left. And therefore in that place he names not the house royal, but of Ishai, whose name was then little renowned. Only the Prophet adds here, a dry ground: thereby signifying, that Christ should take no force from the moisture of the earth, to cause him to grow as trees do: but should increase after a supernatural manner. Those who allegorize here, and think that the Virgin Mary is called a dry ground in this place, because she conceived by the holy Ghost, and not by the seed of man, do miss their mark: for the question is not here touching Christ his birth, but of his whole kingdom.  
Now the Prophet saith that he shall be like a branch issuing out of a dry ground, which in appearance will never grow to any stature. For indeed, if we shall consider by what means Christ hath established his kingdom, and what persons he hath used; the weak beginnings; and the numbers of adversaries that resisted him, we shall easily perceive that all things came to pass as Isaiah foretold. What were his Apostles, that they subdued so many Kings and Nations by the sword of the spirit? May they not well be compared to little sprigs? Thus the Prophet shows then by what means Christ's kingdom should be erected and established, that we should not judge thereof as of a worldly kingdom. 
joh. 18.36.  The deformity whereof he speaks in the next place, is not only to be referred to Christ's person, 
This deformity is not only to be referred to Christ's person, but to his whole kingdom.  which being contemptible and despised of the world, was at last adjudged to a shameful and cursed death: but also to his whole kingdom, which hath no form, beauty, nor glory at all in the eyes of men: in a word, no appearance at all to procure any great admiration in the eyes of worldlings. For albeit Christ rose again, yet the jews always esteemed him a man crucified, and full of reproach, so as they proudly disdained him.   
Vers. 3. He is despised and rejected of men: he is a man full of sorrows, and hath experience of infirmities: we hide as it were our faces from him: he was despised, and we esteemed him not. 

The doctrine of this verse is all one with the former.  THis present verse tends to the same purpose with the former; namely, that men should reject Christ, because nothing was to be seen in him but sorrows and infirmities. The jews needed to have this often repeated unto them, that they might not conceive a false opinion of Christ, nor of his kingdom: for he that will rightly see his glory, 
He that will take a right view of Christ's glory, must pass from his death to his resurrection.  must pass from his death, to his resurrection. Many are offended at his death, as if he had been overcome and overwhelmed of it. But they must pass forwards to that divine power and majesty which shined in his resurrection: Rom. 1.4. Yet if any shall begin at his resurrection, he shall not follow the order here prescribed by the Prophet; neither shall he comprehend the mighty power of the Lord.  
We almost hid our faces from him.] It is not without cause that he useth this word we: for thereby he shows, that thus all men shall judge of him. Neither shall any man be able ever to conceive otherwise, unless the Lord correct and reform his judgement by the holy Ghost. And howsoever he seems here to tax the jews principally, who should disdainfully reject the Son of God promised and offered; yea and puts himself in the number, as being a member of that body: yet let us learn from this place notwithstanding, that the whole world is here taxed and condemned of ingratitude, for contemning of Christ; because they judge him unworthy the looking upon; nay they turn their eyes from him, as from an abominable thing.   
Vers. 3. Surely he hath borne our infirmities, and carried our sorrewes: yet we did judge him as plagued, and smitten of God, and humbled. 
THe particle Surely, is not only an affirmative, but also serves for an exposition; 
Now the Prophet sets down the cause why Christ was thus far humbled.  to wit, when any thing is brought to light that seems strange and unwonted. For is it not wonderful, nay monstrous, that he to whom God hath given sovereign power over all creatures; should be thus abased and humbled? So then, if the cause were not rendered here, all would esteem this no better than a fable. Why was Christ thus covered over with dolours and infirmities? Surely because he bore our sorrows. Saint Matthew allegeth this prophecy, after he hath told how Christ healed diseases of divers kinds: Chap. 8.17. And yet it is most certain, that he was appointed rather a Physician of men's souls, then of their bodies. Add also that the Prophet speaks of spiritual sorrows. But in the miracles showed in the healing of men's bodies, Christ manifested a plain proof of that power he had to heal the sicknesses of their souls. This healing then whereof S. Matthew speaks, extended further then to their bodies: for he was ordained a Physician of souls: Matth. 9.11, 12. And this is the cause why Matthew attributes that to the sign, which agrees to the thing signified.  
In the second member the Prophet shows the greatness of this people's ingratitude and perversity, in that they did not see the cause why Christ was thus far humbled and afflicted, but did rather judge that he was smitten of God for his own sins: and yet they knew well enough that he was an innocent; yea the judge himself testified it: Matth. 27.24. Luk. 23.4.14.22. john 18.38. Since than they saw well that he being not guilty, bare the punishment of sins which he never committed, wherefore did they not conceive some rare excellency to be in him? But in regard they saw him smitten and despised, they never stood to examine the cause, but judged only by the events, as the foolish are wont to do. And for this cause Isaiah complains of the frowardness of men's judgements: which considered not of the reason why Christ was so greatly afflicted. And especially he bewails the senselessness of the jews, in esteeming God the sworn enemy of Christ, without thinking of their own iniquities, which by this means were done away.   
Vers. 5. But he was wounded for our transgressions, he was broken for our iniquities: the chastisement of our peace was upon him, 
* Or, in his wounds is our medicine.  and with his stripes we 
* Or, in his wounds is our medicine.  are healed. 
HE once again repeats the cause of these so great afflictions of Christ, 
A repetition of the cause, lest any should be offended at Christ's abasement.  to prevent the scandal that might arise: for the spectacle of the Cross drives many far from Christ. That is to say; whilst they only consider of that which is present before their eyes, not looking whereunto the same tends. But all offence is removed, when they see that by his death, he hath not only done away our iniquities, but hath also ●btained salvation for us.  
Some think that chastisement, is here called the chastisement of peace; because men were grown senseless, and hardened in their sins: and therefore it was needful Christ should suffer. Others refer this peace to the conscience; namely, that Christ hath suffered, to give our consciences rest. To which purpose Saint Paul saith; Being justified by faith, we have peace with God: Rom. 5.1. But I take this word simply for reconciliation; because Christ bore the chastisement which was due unto us. And thus the wrath of God justly inflamed against us, is appeased, and the peace made between God and us, by means of this mediator, so as we are now reconciled.  
Hence we gather a general doctrine; to wit, 
A general doctrine.  that we are freely reconciled unto God, because Christ hath paid the ransom of our peace. The Papists will confess thus much I grant: but by and by they restrain this doctrine to original sin: as if after baptism, free reconciliation had no more place; but that we are to satisfy for the rest by our works and merits. But our Prophet deals not here with one kind of remission only, but extends this benefit to all the parts of our lives: so as it cannot be lessened nor restrained to one certain time, without committing horrible sacrilege. 
A frivolous distinction of Sophisters, touching the fault and punishment answered.  And by this also it is easy to overthrow the frivolous distinction of the Sophisters, touching the remission of the punishment and the fault: for they will not have the punishment remitted, unless it be abolished by satisfactions. But the Prophet plainly shows, that the punishment due to us for our sins, is laid upon Christ. What do our Papists then but make themselves joint redeemers with Christ, attributing unto themselves the same power with him?  
And with his stripes we are healed.] He brings us again unto Christ, that we may have recourse to his wounds, if ever we mean to recover life: for the Prophet here opposeth him to us, in respect that there is nothing to be found in us, but death and damnation; and in Christ only life and salvation. It is he alone that hath procured us a plaster; yea, by his sickness hath he given us health, and by his death, life: for he alone it is, who hath pacified and reconciled the Father with us. I confess here is ample occasion afforded me to speak of many things touching the fruits that come to us by the passion of our Lord jesus Christ: but my purpose is now rather to expound, then to preach. Let us therefore content ourselves now with this short and plain exposition. And I wish every one by himself to gather consolation from hence, and to apply the fruit of this doctrine to his particular use: for these matters do as well concern all in general, as every one in particular.   
Vers. 6. All we like sheep have gone astray: we have turned every one to his own way, and the Lord hath laid upon him the iniquities of us all. 
THat he might the better imprint the benefit of Christ's death in our hearts, 
The necessity of this healing described.  he shows how necessary this healing is, which he mentioned in the latter end of the former verse. For if we acknowledge not our misery and poverty, we shall never know how desirable the remedy is, which Christ hath brought us; neither shall we ever hunger or thirst after the same, with such a longing affection as we ought; but being acquainted with our own forlorn estate, then feeling our wants, we will run with greediness to receive the remedy, which otherwise we shall lightly esteem. That Christ then may be received as he deserveth, let every one consider and examine himself, and acknowledge that he is lost, 
Luke 19.10.  until Christ seek him out.  
We see here that none are excepted, seeing the Prophet comprehends all: 
None excepted out of this lost condition.  for all mankind had been utterly lost, if Christ had not wrought our salvation. No, he excepts not the jews, who yet were puffed up with a false opinion of their dignity; but he even wraps them up in the same condemnation. Now he compares them to sheep, not to lessen their fault, as if themselves for their parts were harmless: but the more plainly to show that the proper office of Christ, consists in gathering from among the dispersed, those who resembled brute beasts.  
In adding afterwards every one: he descends from the general in which he comprehended all, 
The Prophet descends from the general, to every one in particular.  to the particular: to teach every one apart, whether it be not so indeed: for a sentence generally propounded, moves us not so much, as when every man considers that it belongs to him in special. Let every one then awaken up his own conscience, and let him present himself before the judgement seat of God, confessing his misery.  
In the next place the Prophet shows wherein this staying consists, namely, that every one hath followed his own way: that is to say, hath lived after his own pleasure. And thus he shows that there is but one way to walk in; out of which, if any one turns, he can do nothing but wander and lose himself. Neither speaks he of works only, but of our very nature, which causeth us all to go astray. For if we could recover the right way again, and deliver ourselves from error, either by the instinct of nature, or by our own wit, Christ had died in vain. We are all lost then till Christ hath delivered us: and the more we shall rely upon our own wisdom or industry, the more shall we draw perdition down upon our own heads.  
Thus than the Prophet shows in what estate wear, till we be regenerated by Christ: for all are wrapped up in the same condemnation: there is none righteous, no not one: there is none that understands, there is none that seeketh God. They have all gone out of the way, they are all become unprofitable: there is none that doth good, no not one: Psal. 14.3. & 53.4. As S. Paul also manifests it more fully, Rom. 3.10, 11, 12.  
And the Lord hath laid upon him.] Hear is a goodly opposition: for in ourselves we are scattered, in Christ we are gathered: by nature we err, and run headlong into destruction; in Christ we find the way by which we are directed to the haven of salvation: our sins press us down to hell; Christ dischargeth us of them, to lay them upon his own back: whilst we were lost then, and so estranged from God, that we run post haste to hell, Christ took upon himself all our filthinesses and iniquities, that he might deliver us from eternal death. But we must refer this only to his condemnation and punishment: for he was no way guilty, otherwise then by imputing of our sins unto him. Let every one of us then make a diligent examination of his own iniquities, that so he may bring himself to a true taste of this grace, and may feel the fruit of the death of Christ.   
Vers. 7. He was oppressed, and he was afflicted; yet did he not open his mouth: he is brought as a 
* Or, lamb.  sheep to the slaughter; and as a sheep before her sheerer is dumb, so opened he not his mouth. 

Christ's obedience commended.  HE here praiseth Christ's obedience which he showed, when he was to suffer death. for had he not done it willingly, he might have seemed not to have satisfied for our disobedience. As by the disobedience of one then, all were made guilty, (as Paul saith) Rom. 5.19. so by the obedience of one, many were made righteous. And in another place; He was obedient to the death, even to the death of the Cross: Phil. 2.8. This is the cause why he held his peace before Pilat's judgement seat, Mat. 27.12.14. though he might have pleaded his just defence. But in regard he had bound himself to suffer for us, he willingly submitted himself to an unjust judgement, without muttering one word; that we with full mouth might rejoice, in being freely justified by faith, and so acquitted from the righteous sentence of our condemnation.  
And here also by the way we are exhorted to patience and meekness, 
Christ's patiented sufferings, our example.  that by Christ's example we may be ready to endure reproaches, injuries, wounds, and torments for his sake. In which sense, Saint Peter allegeth this place, 1. Pet. 2.22, 23. showing that we ought to be conformed to our head Christ, that so we may follow him in patience and modesty.  
In the word lamb, there may be an allusion to the sacrifices under the Law: 
For the further explication of this and the verse following, read his Comment upon Act. 8.32, 33.  in which sense he is called the Lamb of God: john 1.29.   
Vers. 8. He was taken out of prison, and from judgement: and who shall declare his age? For he was cut out of the land of the living: for the transgression of my people was he plagued. 
THis place is diversly expounded. Some think the Prophet prosecutes the argument which he began to handle, 
Having spoken of Christ's death, he passeth to his resurrection.  vers. 6. namely, that Christ was smitten with God's hand, and afflicted for our sins. The Greeks translate; And in his abasing, his judgement appeared. Others, He was lifted up without delay. Others expound; That he was lifted up upon the Cross: that is to say, Christ was led to the place of execution, immediately after his apprehension. For mine own part, I rather agree with those who think that the Prophet passeth now to the glory of his resurrection, having before spoken of his death: and by this means, meant to meet with men's perplexed thoughts, which might trouble and grieve the hearts of many.  
For when we see nothing but stripes and shame, we remain astonished: men's natures abhor such spectacles. The Prophet than teacheth, that Christ was lifted up: that is to say, delivered from prison, and from judgement or condemnation; and afterwards was exalted into a sovereign degree of honour, lest any should judge that he was overcome, or swallowed up by this horrible and shameful kind of death. Truly he triumphed over his enemies in the midst of death itself: yea, he was so condemned of it, that now himself is ordained the sovereign judge of all, as it well appeared in his resurrection. Isaiah then keeps the same method that Paul doth, who having in Philip. 2. spoken of Christ's humiliation even to the death of the Cross: 
Paul's method agrees with Ha●●hs in this place.  adds, that for this cause, he was advanced to an high exaltation; having now obtained a name, unto which every creature in heaven, earth, and under the earth, must bow their knees, and yield their obedience.  
As touching the exclamation following, it hath been racked and rend by divers expositions. The ancient Fathers abused this place to confute the Arians, 
Aliens. Heretics must be convinced not with shows, but with plain evidenc s of truth.  who denied the eternal generation of Christ. But they should have contented themselves with plain and manifest proofs of the holy Scriptures, that so they might not have made themselves a scorn to heretics, who by this means oftentimes take occasion to grow the more impudent: for they might have replied, that the Prophet had no such meaning. Chrysostom refers it to Christ's humanity, because he was miraculously conceived in the virgin's womb, without the use of man's help: but he roves far off from the Prophet's meaning. 
Chrysostom.  Some others think that the Prophet cries out upon them that crucified Christ. And some again refer it to the posterity which should succeed; to wit, that Christ's lineage or offspring should greatly increase, though himself died. But seeing the word Dor, signifies Age, or lasting; I doubt not but he speaks of Christ's age, namely, that notwithstanding the sorrows wherewith he was overpressed, he shall not only be freed from them, but shall also have a flourishing age, 
Psal. 102.24.27.  yea such a one as should endure for ever. For he shall not resemble those that are delivered from death, and yet must die nevertheless afterwards, because he rose again to live eternally. For as S. Paul saith, Rom. 6.9. He can die no more, 
Christ can die no more.  death can have no more dominion over him. And yet we must remember that the Prophet not only speaks of Christ's person, but comprehends under it, the whole body of the church, which must never be separated from her head. 
A note touching the perpetuity of the Church.  We have here then a notable testimony touching the perpetuity of the church: for as Christ lives for ever, so will he not suffer his kingdom ever to perish: john 14.19. In the next place we are to appropriate this immortality to every member in particular.  
For he was cut off.] It may seem strange at the first blush, that the death of Christ should be the cause and wellspring of life. But in regard he endured the punishment due to our offences, all the ignominy which appeared in the Cross, aught to be laid and charged upon us. And yet in the mean while we may see a wonderful goodness of God shining in Christ, who hath so manifestly discovered his glory to us, that we ought to be carried into a wonderful admiration of it.  
For this cause he once again repeats, that he was plagued for our transgressions: that we might diligently consider how he suffered for us, and not for himself: for he bore the torments which we had deserved; and should for ever have borne them, had, not this ransom and satisfaction come between. Let us acknowledge then that the fault is ours, whereof he bore the punishment and condemnation, by offering himself to his heavenly Father in our name, that in his condemnation we might receive our absolution.   
Vers. 9 And he made his grave with the wicked, and with the rich in his death, though he had done no wickedness, neither was any deceit in his mouth. 
SAint jerom translates; And hath given the wicked for burial; 
Saint jerom.  as if the Prophet spoke of the punishment, whereby the Lord will avenge himself of those which crucified Christ. But he rather speaks of Christ's death, 
Christ seemed to be buried as it were in the hands of the wicked.  and of the fruits of it, and toucheth not this vengeance. Others think that the particle Et, signifies As: and they translate, He hath made his grave as that of the wicked. Some again translate With: and by the rich, understand joseph of Aremathea, in whose sepulchre Christ was buried: but this exposition is constrained. Where he adds, and to the rich: I think the singular number is put for the plural, according to the custom of the Hebrews. I see no reason why Oecolampadius hath translated; 
Oecolampadius.  He hath exposed his high places to the rich. By the rich, understanding tyrants and proud men; for they are wont to wax insolent and intemperate, in regard of their riches, which they abuse to play the Tarmogants.  
Thus I think that by the wicked and rich, he understands one and the same thing. Isaiahs' meaning is then, that Christ was subject to the contumelies, insolencies, and lusts of the wicked. 
Scribes and pharisees.  For the Scribes and pharisees on the one side rushed upon him with a desperate fury: and on the other side, the factious people cried no hang but crucify him, 
The factious people. Pilate.  crucify him: Matth. 26.66. Pilat contrary to all equity & law, gave an unjust sentence of death upon him, though he were informed of his innocency: 
The Roman soldiers.  Mark 15.14. And the Roman soldiers greedy of any pray, put the cruel and wicked sentence cruelly and wickedly in execution: john 19.16. Who would not have thought now, but that Chrst had been utterly overwhelmed, an● buried amongst the bloody hands of these cruel murderers? For I take the grave here by a metaphor, in regard the wicked and their executioners had almost overcharged him. Object. And if any object that Christ was buried honourably; I answer, Ans. that this burial was the beginning of his glorious resurrection. But here he speaks of his death, which is often signified by the grave. This than I take to be the true meaning: and yet I give every man leave to judge as it pleaseth him.  
Though he had done none iniquity.] The Prophet sets Christ's innocency here before us, not so much to defend him against the slanders of the wicked, as to recommend unto us the fruit of his death, lest we should imagine that he suffered at adventure. He was innocent and suffered by God's decree, not for his iniquities, but for ours: for he bore the punishment due to us. Now in two words he expresseth Christ's perfect innocency; to wit, that he sinned neither in word nor deed. Surely every one will confess that this cannot be affirmed of any mortal man: it follows then, that it appertains to Christ only.   
Vers. 10. Yet the Lord would break him, and make him subject to infirmities: when he shall make his soul an offering for sin, he shall see his seed, and shall prolong his days; and the will of the Lord shall prosper in his hand. 
BY this we may the better discern of that which I have briefly touched; 
The fruit of Christ's death expressed.  to wit, that the Prophet propounding Christ's innocency, had a further drift then to defend him against the contumelies and reproaches of the wicked. The mark he aims at then, is to make us look unto the very cause, that so we might feel the effect thereof in our souls: for God neither ordains, nor executes aught at random. Whence it follows, that the cause of Christ's death was lawfully undertaken. The exposition also is still to be remembered of us, Object. which we touched in vers. 6. There was no sin in Christ: but why would the Lord than have him suffer? Ans. Even because he sustained our person and cause: for there was nothing at all that could satisfy God's justice, but the death of his only begotten Son.  
The word Asham, signifies sin, and oblation for sin; and so oftentimes it is found in the latter signification in the Scriptures: Exod. 29.14. Ezech. 45.22. For the beast sacrificed, was so offered, as that bearing the punishment and curse of the sin, it also blotted it out. And the Priests signified so much by the imposition of hands; even as if they had laid upon the beast the sins of the whole people: Levit. 4.4. And if any private man had offered, he also put his hands upon the head of the beast; as if he had thereby translated his sin from himself, unto it: Levit. 4.27.29. And therefore Saint Paul calls Christ the curse, or execration, saying; Christ hath redeemed us from the curse of the law being made a curse for us: Galat. 3.13. And in another place; He made him to be sin for us, which knew no sin, that we might be made the righteousness of God in him: 2. Cor. 5.21. Also in Rom. 8.3. For that which was impossible to the law, in that it was weak by reason of the flesh, that hath God done by sending his own Son in the similitude of flesh, subject to sin; and for sin, hath condemned sin in the flesh, that the righteousness of the law might be fulfilled in us. The Prophet then by this word Asham, signifies the same, which Paul calls curse, and sin, in the places formerly alleged.  
Now here the fruit of Christ's death is expressed, in regard that by his sacrifice, sins are done away, and God is pacified towards man: for the virtue of this word sacrifice, must be referred hereunto. Hence it follows, that the abolishing of sin, and satisfaction for sin, is no where to be found, but in Christ. Now that we may the better remember these things: first, we must note that we are all guilty before God; so as we are accursed and loathsome in his presence. Will we then be brought again into his favour? Sin must be taken away. But this cannot be done with purgations devised by man. How then? We must resort to Christ's death, because we cannot otherwise make satisfaction to God, In a word, 
No satisfaction can be made to God for our sins, but by Christ's death.  Isaiah teacheth that sins cannot be pardoned, unless we flee to this death. If this language seems harsh, and not seemly for the person of Christ, let such a one enter into his own heart, and consider in good earnest, how fearful and terrible God's justice is, when nothing is able to appease it but the sacrifice of Christ. And so the inestimable grace, which shines in the curse of Christ, will easily remove all offence.  
He shall see his posterity.] The Prophet's meaning is, that it shall be so far off, that Christ's posterity shall be diminshed by his death, that contrariwise, it shall be the means to raise up seed unto him. For in quickening the dead, he begets a people which he afterward will cause to multiply exceedingly. Neither is there any absurdity at all in it, to call the faithful the posterity of Christ (though they be his brethren) for they be his offspring.  
Where he adds; He shall prolong his days, some supply the relative Asher, Which: saying, that the posterity shall endure long. But I expound it more simply; that the death which Christ shall suffer, shall not cut off the length of his days: that is to say, from living eternally.  
Some departing out of this life, do leave children which shall survive them; yet upon condition that their fathers be first dead. But Christ shall have his children with him: for he dies not as men do, but obtains eternal life both for himself and his. And thus the Prophet shows, that both the head and the members shall live eternally.  
The will of the Lord shall prosper in his hand.] This word hand, is often taken for ministry: as where it is said, that the Lord gave the Law by the hand of Moses: Numb. 36.13. Also the Lord did this by the hand of David: 2. Sam▪ 3.18. meaning, that he used his service. In this sort also shall the will of the Lord prosper in the hand of Christ: that is to say; the Lord will cause Christ's ministry to bring forth his fruit, that it may not seem he was exposed to so many cruel torments in vain. Under these four or five words, is comprehended a very large and ample doctrine, which every one may collect by himself: for we will content ourselves now with expounding the text only.  
The will of the Lord, is taken in the same sense here, as it was in the former member: for he useth the word Kephets, which signifies a frank and liberal affection, full of mercy. This text than sets two benefits of God before us: First, that he spared not his own Son, 
Two benefits see before us in this verse.  but delivered him up for our sakes, to redeem us from death: Rom. 8.32. Secondly, that he suffers not this his death to be fruitless, and unprofitable; but causeth it to fructify very largely: for what benefit should we reap thereby, unless we felt the power and efficacy thereof in ourselves.   
Vers. 11. He shall see the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities. 

The former argument further prosecuted.  ISaiah prosecutes the same argument. For he shows that after Christ hath suffered death, he shall reap the fruit thereof, from the salvation of men. To the words shall see therefore, must be supplied the fruit and efficacy. Surely these things contain wonderful consolation in them: for Isaiah could no way better express Christ's infinite love to us, then in showing that he takes a singular pleasure in the work of our salvation: and doth herein as it were refresh himself, as with the fruits of his own labours. Even as one that rejoiceth to see that which above all things he desired to inioy●, as if nothing but that could content him.  
In the next place he shows the means by which we may feel the virtue and power of Christ's death; to wit, by his knowledge. This word knowledge, or doctrine, may be read in a double sense; to wit, in the active, or passive: but in whether of them you read it, we shall easily see the Prophet's meaning. Neither shall the jews be able to cavil so impudently, but we will force them to confess that which is here said; to wit, that Christ is the only Doctor and author of righteousness: for the Prophet manifests so much by the effect, saying, that he shall justify many. Thus then men shall not only learn in the school of Christ, to define what this righteousness is, but themselves also shall be made just, 
Note.  really and effectually thereby.  

The difference between the righteousness of the law, and that of faith.  And here behold the difference between the righteousness of the law, and that of faith. For albeit the law shows what it it to be just; yet Saint Paul shows it is impossible to obtain righteousness by it. Which he proves by experience, in regard the law is but a looking glass, serving to manifest unto us our own unrighteousness: Rom. 3.9, 10. But the doctrine to obtain the righteousness which Christ sets before us, is nothing else but a knowledge of him; to wit, faith: that is, when we accept the benefit of his death, and do wholly rest ourselves therein.  

Philosophers.  The Philosophers give many goodly precepts, wherein they think all justice is comprehended: but they were never able yet to make any man righteous by them. For where is he that had ever yet the power to live according to their rules? It is a small matter to know wherein true justice consists, unless therewithal we taste the benefit of it. But to let the Philosophers pass, 
The Law confers righteousness to none.  we see the law itself, which contains a perfect rule of a godly life, is not able to confer righteousness (as we have said:) Not because there is any want in it, for Moses testified and protested that he did set before them in it, good and evil, life and death: Deut. 30.19. But the law is unable to confer righteousness to us, 
Why the law is unable to confer grace.  in regard of the corruption of our nature: as S. Paul well affirms, that this impossibility proceeds from our flesh, and not from me law: Rom. 8.3. For our nature is enmity unto it, and our lusts overcarry us violently, as wild beasts, to rush against the commandment of God. And thus, the la engenders wrath, rather than righteousness: Rom. 4.15. The law than condemns all men, and having discovered their sin, makes them without excuse. We must therefore seek out another mean whereby to obtain righteousness; namely, 
Christ our righteousness: jer. 23.6. & 33.16.  in Christ himself, whom the very law points us unto, as to the end of it: Rom. 10.4. But what is that righteousness of the law? Do these things, and thou shalt live: Levit. 18.5. Gal. 3.12. But none can do them. Then you must seek another righteousness, which S. Paul collects out of a place of Moses; The word is near thee, in thy mouth, and in thine heart. This is the word of faith which we preach: Deut. 30.14. Rom. 10.8. By this doctrine we are justified: not as it is nakedly and barely propounded, but as it offers unto us Christ and all his benefits, by which our sins are done away, and we set at peace with God: for if we embrace this benefit by faith, we are reputed just before him.  
And our Prophet also expounds his own meaning, in showing wherein this knowledge consists; for these two members must be joined together. By his doctrine, or by the knowledge of himself, he shall justify many; because he shall bear their iniquities. For as he hath once offered himself for the purgation of all our iniquities: so now he daily allures us to receive the fruit of his death, by the preaching of the Gospel. The publishing of which his death and passion, is the substance and foundation thereof, that by bearing of it, we might be justified. Saint Paul also accords very well with this sentence of the Prophet. For having showed that Christ was offered for the remission of our sins, that we might be made the righteousness of God in him; he adds, we are ambassadors for Christ, and do beseech you that you will be reconciled unto God: 2. Cor. 5.20.  
My righteous servant.] The Prophet teacheth that Christ justifies us, not only as he is God, but also as he is man; 
Christ justifies as he is bo●h God and man.  in regard he hath obtained righteousness for us in his flesh. For he calls him not My son, but My servant: that whilst we consider him as God, we may also apprehend his human nature, in which he yielded that obedience which absolves us before God. 
The foundation of our salvation.  This is the foundation of our salvation then, namely, that he offered up himself in sacrifice: as he testifies in the Gospel. And for their sakes sanctify I myself, that they also may be sanctified through the truth: john 17.19.   
Vers. 12. Therefore will I give him a portion with the great, and he shall divide the spoil with the strong, because he powered out his soul unto death, and he was counted with the transgressors, and he bore the sin of many, and prayed for the trespassers. 

The victory that Christ obtained by his death.  ISaiah shows further, what issue Christ's death shall have: for it was necessary he should add this doctrine touching the victory which he obtained by his passion; because the knowledge of our reconciliation with the Father by his death, would not otherwise have sufficiently confirmed our hearts. Now he borrows a similitude here from those who used triumphs. For having obtained the victory, they were gloriously appareled, and received with stately shows: so Christ, as a valiant and noble General, triumphed after the conquest over his enemies.  
He shall divide the spoil with the strong.] It is the same with the former member, and a repetition much used among the Hebrews: for those which before he called great, now he calls mighty and strong. Those who translate; I will give him a portion with many; pervert the meaning of the Prophet, as I think. All the difference in the two members is, that God first shows what he gave to Christ: and in the second he adds, that Christ enjoyed this benefit. Now he enjoys it not for himself, but for us: for the fruit of this victory is made ours. 
Christ conquered Satan, sin, and death, not so much for himself, as for us.  How so? Christ hath subdued death, the world, and the devil, for us. In a word, the Prophet here extolles this victory which Christ achieved by his sufferings, who though he died concerning to the infirmity of the flesh, yet he was raised again by the wonderful power of the holy Ghost: 2. Cor. 13.4. and triumphed over all his and our enemies.  
Hereunto appertains the similitude of spoils, which the Prophet useth. For he ascended into heaven, led captivity captive, and gave gifts unto men: Psal. 68 Eph. 4.8. And afterwards he adds, that the abasing of Christ, was the beginning of his imperial dignity. As also S. Paul saith, that after Christ had taken away the hand writing which was against us, he triumphed upon the cross, Col. 2.14. So far was it off then, that the reproachful death which he suffered, did any thing diminish his glory; that it was rather a means by which God his Father advanced him into an high degree of honour.  
Isaiah also expresseth the kind of death: as S. Paul also, who having set forth Christ's obedience, and showing that he humbled himself unto the death, adds by and by, that it was no common death, but the death of the Cross: that is to say, a shameful and an accursed death: Phil. 2.8.  
Now the Prophet minding yet to amplify this contumely to the full, saith, that Christ was counted among the wicked. But the greater the contempt was before men, so much the greater was the glory of his resurrection. Saint Mark allegeth this place, when he tells us how Christ was hanged between two thieves: Mark. 15.28. for than was this prophecy truly accomplished indeed.  
But the Prophet spoke generally, to show that Christ died not a common death. For that they might make him the more odious, they hanged these two thieves with Christ, and himself in the midst, as the Captain. And thus Saint Mark allegeth this text to very good purpose, and according to the circumstance of this place.  
He bore the sin of many.] This is added by way of correction, lest in hearing tell of the ignominy of this death, we should conceive somewhat that might redound to Christ's indignity. With which conceit our minds being possessed, we might happily be deprived of the victory which he hath purchased for us; to wit, the fruit of his death. The Prophet than shows, that all this was done to the end he might receive the burden of our sins upon himself: as also, that when mention should be made of Christ's death, we might forthwith remember our own purgation. This fruit swallowed up all the shame of his cross: so as his majesty & glory shined more fully, then if we had seen him sit in the heavens. Why so? 
Note.  Because in him we have a memorable testimony of God's love, in that he was thus humbled, scorned, and misused, with all the indignities that might be, that we who were appointed unto eternal destruction, might with him enjoy immortal glory and happiness.  
I have followed the common translation in these words; he hath borne the sin of many: although by the Hebrew word Rabbim, we may understand the Great and Noble: and so the opposition would be the more manifest; namely, that Christ being accounted among the wicked, is appointed and offered as a pledge of the most noble and excellent, and bore the shame which those that are in highest degree in the world had deserved. But I leave it to the judgement of the readers to choose whether of both readings they like best. In the mean while I approve the common translation; that he alone hath borne the s●nne of many: in respect the condemnation of the whole world was laid upon him. And the word many, is sometimes taken for All: 
The word Many sometimes taken for All.  as it appears by many testimonies, especially in Rom. 5.19. For as by one man's disobedience, many were made sinners, etc.  
And prayed for the trespassers.] Because the purgation wherewith we are cleansed, that is, 
Christ suffers and prays for trespessers.  the death of Christ, was ratified and approved in regard of his intercession towards the Father, it was necessary this should be added. For as in the old Testament, the high Priest, who never entered without blood, made prayers also forthwith for the people, Exod 30.10. Heb. 5.7. so that which was there prefigured, was accomplished in Christ. First, he offered his body in sacrifice, and shed his blood for the ransom of our sins: & then, that the purgation might be available, he performed the office of an advocate and intercessor for all those that embrace this his sacrifice by faith: as it appears in that famous prayer which himself hath left upon record in john 17.20. Father, I pray not only for these, (that is, for my Disciples) but also for all those that shall believe in me through their word. If we then be of that number, let us know for certain, that Christ hath suffered for us, that now we might enjoy the fruit of his death. He makes express mention of the trespassers, to advertise us that it is our duties to run with boldness to the cross of Christ, when the dread and horror of sin affrights us. For, for such is he an advocate and intercessor: without which, our transgressions would hinder us from approaching ne●re to the majesty of God.    

THE LIV. CHAPTER.  
Vers. 1. Rejoice, O barren, that didst not bear: break forth into joy, and rejoice thou that didst not travel with child: for the 
* Or, widow.  desolate hath more children than the married wife. 
Having handled the doctrine of Christ's passion, 
From the doctrine of Christ's passion & de●th, the Prophet turns his speech to the Church, that she might se●k the fruit and efficacy thereof.  he now fitly turns his speech to the Church; to the end we might feel in ourselves the efficacy of his death. For we cannot perceive it in Christ, if we consider him by himself: and therefore we must come presently unto his Church, which is his body, because he suffered for it, not for himself. This order we know is observed in the articles of our Creed. For having confessed that we believe in jesus Christ, who suffered and was crucified for us, we add, I believe the Church; which hath issued as it were out of his side: Gen. 2.1, 22, 23. And therefore after Isaiah hath delivered the doctrine of Christ's sufferings, of his resurrection, and triumph he descends now in due season to mention the Church, which can never be separated from her head: to teach all the faithful from thei● o●ne experience, that Christ hath not suffered in vain. If he had omitted this doctrine, the faithfu●l could not so well have confirmed their hearts in the hope of the restoration of the Church.  
Now this exhortation to rejoicing, plainly shows, that after christ by his death shall have got the conquest over death, sin, and hell, that he shall not live so much for himself, but that he therewithal will inspire life into the members of his body. He calls his Church barren, 
Barren.  because she seemed to have none issue, whilst this woeful servitude lasted. And indeed, if a man had only looked upon her outward estate, he would surely have judged her near to destruction. Moreover, besides the misery that appeared externally, there was nothing sound within, all were corrupted and defiled with superstitions. They had also profaned themselves with the idolatries of the heathen.  
Neither contents he himself to call her barren, 
A widow.  but he also terms her a widow: although one of them had been sufficient enough to have taken from her all hope of posterity. But when both are joined together, what was to be expected but an horrible desolation? Notwithstanding he exhorts the people to be of good courage, in the midst of so many miseries: for she that is desolate, 
Desolate.  shall have more children than the married wife, This place may be expounded two ways; either that the Church is compared to the Gentiles, which flourished like a woman that had an husband: or to the estate she was in before her captivity: both senses will agree well. But I had rather follow one less constrained: for I do not think the Prophet makes a comparison here between two estates. But it is rather a form of speech usual with him, to signify the extraordinary fruitfulness of the Church, that so we should not judge of her, according to the order of nature. Why so? Because God will work in his behalf wonderfully and miraculously. And yet I confess that she was then in widowhood; for long time before, God had put her away by his Prophets, and sued out a divorce between him and his people, which was then effected, when he banished them out of their country. But the Prophet pronounceth that this iudegemnt shall be temporary, as we shall more fully perceive hereafter.   

Vers. 2. Enlarge the place of thy tents, and let them spread out the curtains of thine inhabitation: spare not, stretch out thy cords, and make fast thy stakes.  
3. For thou shalt increase on the right hand, and on the left: and thy seed shall possess the Gentiles, and dwell in the desolate Cities.  
He prosecutes his argument under other figures, 
A prosecution of the former doctrine under other figures.  and promiseth that the Lord will not only restore his Church, but will also dignify her with a more excellent estate. Those who think that there is a comparison here between the Church and the Synagogue, are deceived, as I think. Neither do they ought else hereby, then confirm the jews in their obstinacy, who perceive well enough that violence is offered to the sense of this text, by such an exposition. For mine own part, I do indeed confess that these things appertain to the kingdom of Christ, and that they were then only fulfilled, from the publishing of the Gospel. But it doth not therefore follow, that the Prophet should not also respect that time which went before Christ's coming: for the accomplishment of this prophecy began under Cy●us, who gave the Gospel leave to return: than it extended itself to the coming of Christ, in whom it received the full accomplishment. The Church then conceived, when the people returned home: for at that time the body of the people was gathered, of whom Christ should be borne; that so the pure worship of God, and his true religion might again be planted amongst them. I grant this fruitfulness did not then appear; for the conception was hid as it were within the mother's womb, which outwardly could not be any whit discerned. But after the people multiplied; and after the birth, they were at the first like a child: then they grew to man's estate, even till the publishing of the Gospel. 
The infancy of the Church.  Which time indeed, was the true infancy of the Church. Afterwards, she grew to woman's estate, and shall so continue even till Christ's last coming, 
The perfect estate of the Church.  when all things shall be set in their perfect estate. We must therefore comprehend all these things together, if we will attain to the true meaning of the Prophet's words. And in this sense it is that Zacharie, Malachi, and Haggai do encourage the people touching the hope of their estate to come, whilst they thought they lost so much time in re-edifying the Temple: Zach. 2.5. Hag. 2.7. Mal. 4.2. For they promised that the glory of the second Temple should be more glorious than the first: but yet this was not perceived. And therefore they extended these promises to Christ: for it was needful they should be sustained with the expectation of him, and with the assurance of his coming, in the building of the Temple. This consolation than was common both to the jews that lived under the Law, and to us, who now see this restoration of the Church in Christ more evidently.  
Of thy tents.] This is a similitude taken from Tabernacles which were commonly used in that country. The Church than is compared to pavilions, 
Why the Church is compared to a tent.  because she hath no settled habitation in this world: for she seems to be fleeting, and a pilgrim, in regard she is subject to be often transported hetner and thither, by reason of her divers changes. And yet I doubt not but he aims at that first deliverance, (according to the custom of the Prophets) at which time, the Israelites dwelled under tents the space of forty years: for which cause, they every year celebrated a solemn feast of Tabernacles by the commandment of God: Leuit. 23. from 33. verse, to 43.  
Object. But some will object, that the building which the Ministers of the word do rear up, is so firm, that it ought not to be compared to tents. Ans. 
The Church compared to a tent, rather in respect of her outward, then of her inward estate.  I answer, that this similitude of Tabernacles is rather to be referred to the outward estate of the Church, then to her spiritual or inward estate: for the true building of the Church, is the very kingdom of God, which is not unstable, nor like unto pavilions. And yet the Church ceaseth not for all that, to be transported hither and thither, in regard she can find no sure resting place in this world. But she is more firm than a rock touching her inward estate: for in respect she is upheld by the impregnable power & strength of God, she boldly contemns as dangers. She resembles tents also, because she is not built upon riches nor earthly forces.  
In the next place the Prophet adds the reason why he commands her to spread abroad the cords, to enlarge her pavilions; namely, because a little place would not contain that great multitude of people which God would gather together in one, from all parts. Now in as much as judeah was wasted with ruins and desolations which had befallen it: therefore he saith, that the desolate Cities shall be inhabited.   
Vers. 4. Fear not, for thou shalt not be ashamed; neither shalt thou be confounded: for thou shalt not be put to shame; yea, thou shalt forget the shame of thy youth, and shalt not remember the reproach of thy widowhood any more. 
HE here confirms (as before) the hearts of the faithful, 
A confirmation.  and speaks to the whole Church: for the calamity was universal, and her estate was almost utterly ruinated. Now he bids her be of good cheer, and adds the reason; namely, that her deliverance should be so famous, that she should not be confounded. As if he should have said; Though now for a while thy case be desperate, yet thy matters shall succeed prosperously: for those that trust in the Lord, shall not be confounded: as the Psalmist saith, Psal. 25.2. Chap. 49.23.  
He repeats it twice, be not ashamed: that is to say, Hope still, and trust confidently. For such blush for shame, who being frustrated of their hopes, are forced to hang down the head. Then he adds the like reason to the former, in the word Ci, for I take it here as before, for a particle rendering the cause: so as it is one and the same sentence repeated in divers words; unless you will, that the first member be referred to the inward affection, and the other to an outward cause. But the plainest sense will be, that there is in both a promise touching an happy and joyful issue. As if he should say; Thy calamity shall have an end.  
But thou shalt forget thy shame.] This is a confirmation of the former member, by which he understands the calamities that should befall the Church, when she should begin to grow: for the felicity she should afterwards enjoy, would utterly deface the memory of them. We told you ere while, 
Vers. 1.  that she is called a widow▪ in respect that at this time God had forsaken & put her away from him: Chap. 50.1.   
Vers. 5. For he that made thee is thine husband (whose name is the Lord of hosts) and thy redeemer the holy one of Israel shall be called the God of 
* Or, all.  the world. 
Here he renders a reason why she shall forget all the sorrows and afflictions which she sustained before; namely, 
Reasons by which he confirms the former consolations.  because God would accept her into his favour again: for the captivity was a kind of divorce; as we have showed in Chap. 50.1. Now he saith, he that made thee, shall be thine husband: for so the words should be so construed. He calls himself the maker or creator of his Church, not only because he hath created her with the rest of the world, 
Creation taken for regeneration.  but in regard he hath vouchsafed to adopt her for his spouse: which prerogative is as a new creation. Now albeit the jews were fallen from their excellency, (in regard men are apt by and by to decline out of the right way, if they be not regenerated by the power of the holy Ghost) yet their spiritual creation was not wholly defaced, for the memory of the covenant remained still, by means whereof, God also created them anew.  
Where he calls himself the Lord of hoster, it is to be referred to his power, in which we have cause to rejoice, if we be his children: for the greater his power is, and the more renowned his name is, the greater is our glory, as long as he accounts of us as of his children; and that we boast not of such a title in vain. Now the Prophet amplifies this benefit, when he shows that God doth us the favour, to admit us into the place of his wife; for so we may indeed lay claim to this his almighty power.  
Thy redeemer.] He attributes this name to himself, that he might the better confirm the people in good hope; and also to assure them, that notwithstanding the first deliverance out of Egypt seemed to be abolished when they were now carried away captive; yet they shall be so restored, that they shall well perceive God's grace shall not be fruitless. The verb, Shall be called, may be either referred to the redeemer, or, to the Holy one: or to them both. For mine own part, I willingly refer it to both; to wit, The holy one of Israel shall be called thy redeemer, and the God of the whole earth. He mentions all the earth, (that is to say; the whole world:) for before, the name of God was only known in jury, Psal. 76.1. but after the publishing of the Gospel, the Gentiles were also called to one hope of salvation with them. God is now the God of the Gentiles, as well as of the jews: Rom. 3.29. With whom he hath assembled under his dominion the Gentiles also, who before were far off.   
Vers. 6. For the Lord hath called thee, being as a woman forsaken and afflicted in spirit, and as a young wife when thou wast refused, saith thy God. 
HE meets with a doubt which might have troubled the minds of the faithful, 
A prevention of an objection.  under this grievous servitude: for they seemed to be so rejected of the Lord, as if they were to expect nothing but utter ruin. The Prophet therefore admonisheth them betimes, not to quail, though they were forsaken, because God according to his wont favour, is inclined to be reconciled with them again: yea, and to recover them out of their graves.  
He calls her a young married w●fe, or wife of youth; that by this similitude he might the better confirm the people's hope: for the new married couples are easilier reconciled, than those that have dwelled long together. Young years, and tender love, 
Simile.  allures young folks to keep amity. And thus he shows that God will be easily pacified. As if he should say; I grant thou art now divorced from me, but the divorce shall not long hold, but the Lord will be at one with thee: yea, of his own accord he will allure thee to be reconciled.   

Vers. 7. For a little while have I forsaken thee: but with great compassion will I gather thee.  
8. For a moment in mine anger I hid my face from thee for a little season: but with everlasting mercy have I had compassion on thee, saith the Lord thy redeemer.  
THe Prophet now expounds the former sentence at large, 
An exposition of the prevention.  and shows the manner of this divorce; to wit, that the Church shall be shortly restored to her first estate. Now he sets forth this mercy of God very excellently, and thereby assuageth the dolour which might press down the hearts of the faithful: for it was not enough to put them in hope of some kind of restoration, unless they were therewithal assured that God would also be quickly appeased. We are out of heart by and by, and quail, if so be the Lord be not near presently to reach forth his hand unto us. And therefore after Isaiah hath mentioned the Church's restoration, he forthwith adds, that her rejection shall not long endure, but that God will have compassion on her with everlasting mercy.  
When he saith, he forsook his people: it is as much as if he had confessed it to be so: for God hath in such wise adopted us, that men's disloyalty cannot frustrate the same. Why so? Because he is faithful, and will never therefore finally reject or forsake his elect. 
God never forsakes his people: See 1. Sam. 12.22. Lam. 3.31.32.  This rejection then, must be referred to our apprehension, and to our seeming in outward appearance: for we think God hath cast us off, when we neither feel his presence, nor protection. And yet it is necessary we should taste the bitterness of God's wrath, (as the wife whom her husband hath put away, laments her estate) that we may know he hath just cause to deal so severely with us. But on the other side, it is as needful that we forthwith should drink a deep draft of his mercy, which being infinite and everlasting, will make all our afflictions seem light; yea, and of short continuance, in respect of that. As often then as calamities do press us down, let us have our recourse to this consolation.  
We may also note that this was said, and that truly, of the whole body of this people, who had made this divorce by their iniquities: Chap. 50.1. And howsoever God did not indifferently receive them all to grace, but that remnant which he had chosen; yet there is no absurdity nor inconvenience at all in it, that he directs his speech unto all. He repeats the same thing again in the next verse, that it might take the deeper impression in the hearts of the faithful: as also, that no adversity might too much dismay them. And had he just cause to do so? Yea doubtless: for in this horrible darkness, the poor captives could not easily behold the loving countenance of the Lord. And howsoever that which is here said, for a moment in mine indignation, is properly to be understood, that God in fit season brought his banished home again into judeah: yet thence we may gather a general doctrine, namely, that the afflictions, of the Church are but for a short space, when we lift up the eyes of our minds to the eternal & blessed life. For we must remember the admonition of Saint Paul, to wit, that all the afflictions of the faithful, are light to bear, and aught to be esteemed very short, if we look to that eternal weight of glory which is laid up for us in heaven: 2. Cor. 4.17. Rom. 8.18. And if this comparison come not between; days will seem unto us as long as years. 
If we set not the eternal weight of glory against our momentany afflictions, days will seem to us as long as years.  Neither were there any reason to compare seventy years captivity to a moment, if the continual progress of God's favour were not opposed unto it.   
Vers. 9 For this is unto me as the waters of Noah: for as I have sworn that the waters of Noah should no more go over the earth, so have I sworn that I will not be angry with thee, nor rebuke thee. 

As God satisfied himself with one deluge, so he will satisfy himself with this last waste of the Church.  THis may be read two ways: first as we have translated, This is to me as the days of Noah: but the matter is not great. The principal therefore is to have an eye to the Prophet's meaning: for the expositors have but roved a far off at it, as I think. They expound in general terms; that the Lord by oath promised Noah, there should never be any deluge again, and that this oath should remain for ever: for without this, the good man might have trembled and feared death at the next shower of rain that had fallen, but that the Lord had sworn to him is should never come to pass. And thus, when afflictions are at hand, we may justly fear to be overwhelmed by them, unless the Lord had promised that his Church should be preserved in safety. But as I think, this should be restrained to the captivity of Babylon: for he compares this captivity to the deluge, which then deformed the face of the whole earth; so as the Church seemed to be utterly wasted, the people were all in a manner carried away, and transformed into a strange nation, the kingdom and government were overthrown, their bondage was extreme, and no man would have imagined but that their memory and name had been wholly blotted out. And questionless that which our Prophet said in the first Chapter, came to pass, namely, that if the Lord had not left a small remnant, they should have been like to Sodom and Gomorah.  
It is not without cause then, that he compares this captivity to the waters of Noah: that is to say, to the deluge. For which cause, I am of their opinion who read; For this is to me as the waters; because this reading seems more solid, as I think: and all the Rabbins have followed it. These words, This shall be to me, aught to be well weighed also, as I take it; which the expositors notwithstanding have lightly passed over. For his meaning is, that this calamity shall be unto him as the deluge: that is, as he contented himself with one deluge, so as he will never send a second: so will he also satisfy himself with this only waste of the Church, and he will never suffer it to be any more thus ruinated again. Thus than I suppose this text ought to be expounded and applied to the similitude, namely, that the overthrow of the Church shall be the same now unto God, as the deluge was, which happened in the days of Noah: for even as he then swore, never to punish the sins of men more with this so heavy a chastisement, so will he never consume the Church any more, as he hath done under the captivity of Babylon. And truly whatsoever waste there happened after, yet the Church always stood, and continued in some form, till Christ his appearing: for then the seed of the Gospel was sown abroad every where, that it might bring forth children to the Lord, out of all the nations under heaven. To conclude, the Lord promiseth hereafter to mitigate his wrath, and never to punish his people so severely again.  
But some will object, Object. that since that time the Church hath endured wonderful straits, so far forth as in man's judgement she was wellnigh brought to nought: which being so, Ans. then have not I given a right exposition of the Prophet's words? I answer, God never afterward so afflicted his Church, that the whole face thereof was abolished, as it fell out when the people were carried away captive into Babylon. For albeit Antiochus 
Antiochu●●  and others made terrible wastes, after which followed those revolts which Saint Paul foretold, 2. Thes. 2.3. 1. Tim. 4.1. And that all the world in a manner was defiled with infinite superstitions, so as Christianity was almost razed out: yet there evermore remained some form of a Church, though much disfigured. Neither was the building so defaced, but some relics thereof remained unwasted above the deluges, that so this oath of God might stand fast.  
So have I sworn.] This must not be barely understood as it is in itself, but by way of comparison, for he opposeth this member to the former, promising never to correct his people so severely again, but that he will both mitigate and moderate his stripes. Although tyrants then play the wild beasts in running upon us with a desperate fury; and that Satan on the other side leaves no plot unattempted to bring the Church to destruction; and that God for our unthankfulness let's lose the rains unto them, yet will he never suffer it to be utterly swallowed up of them.   
Vers. 10. For the mountains shall remove, and the hills shall fall down: but my mercy shall not departed from thee, neither shall the covenant of my peace fall away, saith the Lord, that hath compassion on thee. 
HE confirms the former sentence, 
A confirmation of the former sentence.  and shows, that heaven and earth shall pass and come to nought, before his mercy shall fail. Some are so fond to demand here how mountains can remove, or, how hills shall fall down? But they deserve none answer, for it is a comparison taken from things that seem to be fast and firmly rooted, thereby signifying, that the Church is much more stable and unmovable. The mountains are very firm and strong; neither do earthquakes happen so often there as in plain and champain countries. The Lord than pronounceth, that though these great and huge mountains should remove, or that heaven and earth should meet, Psal. 46.2. yet his covenant shall stand immovable, and his mercy shall be perpetual towards his Church.  
And to this purpose it is said in Psalm. 93.1. That the Lord shall reign, and that the world shall be established that it can not be moved. And in Psal. 102.26.28. The heavens shall perish, but the Church of God shall remain for ever. In the word mercy we are to note what the foundation of this covenant is: for we can have no acquaintance with God, unless he freely receive us by pardoning our sins.  
The covenant, is by him called the covenant of peace, because the Lord therein offers us all that which belongs to our chief good: for under this word peace, the Hebrues understand all happiness and prosperity. 
Peace, taken for all prosperity.  Seeing this covenant than contains a firm and stable blessedness, it must needs follow that all those are miserable which are excluded out of it. In that he saith, it is he who hath compassion, he again confirms that which we have said, namely, that he hath no other reason to show mercy, but because he is pitiful, and ready to forgive, Chap 55.7.   
Vers. 11. O thou afflicted and tossed with tempest, that hast no comfort: behold, I will lay thy stones with the Carbuncles, and lay thy foundation with sapphire. 

The glory of the second Temple greater than the first, in this and the next verse.  HE prosecutes the same argument, and promiseth, that the Lord will put the Church into her first glory; yea, that he will cause her to shine exceeding clearly, in that she shall be more gloriously beautified then before, even as if she were wholly built with pretions stones. Haggai in Chap. 2.10. shows the same in a word, when he said that the glory of the second temple should exceed the first.  
We need not stand to decipher out the qualities of these precious stones, which Isaiah here mentions, seeing the Hebrew expositors themselves agree not together in this behalf. It is enough that we have the sense of the place. Now this manner of speech hath great weight in it to assuage the sorrows of the faithful: for it is as much in effect, as if he had set the little bark of the Church clear off the sands, when it was now in danger of drowning. As oft therefore as we see her ride in boisterous waves, and pressed with infinite calamities, yea, and deprived of all consolation, let us remember that these miseries are means to provoke God to give her succour.   
Vers. 12. And I will make thy windows of Emerandes, and thy gates shining brass, and all thy borders of pleasant stones. 
BY these similitudes he shows, that the estate of the Church shall be more excellent than it was wont to be, as we have noted before. The Church is here compared to a building, a similitude which we often mere withal in the holy scriptures, and therefore the Prophet lays down a platform of a stately and sumptuous building. But we are to note, that God is here made the master workman of this building, for the whole work must be attributed unto him.  
Some may ask what the Prophet means by Carbuncles, sapphires, vers. 11. Pearls, Object. and other precious stones: for S. Paul hath noted out the doctrine of the Gospel by a like similitude: I have laid (saith he) the foundation as an expert masterbuilder: and if any build upon this foundation, gold, silver, precious stones, wood, hay, or stubble, every man's work shall be made manifest, 1. Cor. 3.10.12.13. I answer, Ans. the verse following will show whether the Prophet meant the same thing here or no.   
Vers. 13. And all thy children shall be taught of the Lord, and much peace shall be to thy children. 
HEnce we may easily collect, that Isaiah spoke not in the former verses of doctrine but of men, 
The former things spoken not of doctrine, but of men.  whereof the spiritual building of the Church is compact. I grant, the Church is builded by doctrine, but that is done in gathering men in, and by fitting them to be lively stones in this building, 1. Pet. 2.5. See the difference now between Paul and Isaiah. Paul refers precious stones to doctrine, and Isaiah to the gifts of the holy Ghost, wherewith men are enriched and endued, that of them a Church may be reared up. But the diversity of gifts wherewith the Lord adorns his servants are to be observed. For all are not sapphires or Carbuncles: the Lord distributes to every one his measure according to his own will, 1. Cor. 12.11. Eph. 4.7.11. Whence we also are to remember, that whatsoever serves for the adorning of the Church, proceeds only from the mere grace of God. For if we be Carbuncles and sapphires because we are taught of God, than it follows that we get not this honour by nature.  
Now the Lord teacheth us two ways, namely, by the external ministry of man, and by the secret revelation of the holy Ghost. jesus Christ shows in joh. 6.45. which of these teachings the Prophet here speaks of: for he allegeth this text, and therefore we need not seek for a better expositor. 
Christ the best expositor of this place.  It is written in the Prophets (saith he) And they shall be all taught of God. Whosoever then hath heard and learned of the Father, cometh unto me. If this place then should be understood of the external preaching, that which jesus Christ concludes hence would not be firm enough. For this is no good consequence, The Gospel is preached, therefore all believe: for many resist it, others openly scorn it, and some are hypocrites. The elect only who are chosen to eternal life become teachable, to whom properly it belongs to be accounted in the number of Christ his true disciples. The Gospel I grant is preached indifferently both to the elect & castaways, but the elect only come to Christ, because they are taught of God. Hence let us conclude then, that the Prophet speaks in this place of them, and of none other.  

The manner how we become pre●ious stones, fit to serve Gods spiritual building.  By this we may see, how and by what means we are made living and precious stones to serve in the building of the Lords spiritual temple, to wit, when the Lord hath squared and polished us by his holy spirit: and to the outward preaching of his word, joins the inward power and efficacy of the same spirit. And thus we are also taught how great the perversity of man's understanding is, in that it can not be bowed nor reform, unless the Lord work upon the same mightily by the powerful operation of his blessed spirit.  
Our Prophet hath conjoined these two manners of teaching together, to wit, both the inward, and the outward. For he calls those the children of the Church, who are taught of the Lord: if they be children, then have they been conceived in her womb, and nurced up in her lap, first with milk, afterward with strong meat, 1. Cor. 3.2. Hebr. 5.12.13.14. until they grow up, and become perfect men in Christ jesus, as Paul speaks Ephes. 4.13. The outward ministry of the word than is required if we will be his disciples.  
Whence it appears, how absurd and blockish the raving of those fantastical spirits is, who pervert this testimony, to overthrow the preaching of the word, and the ministry of the Church. For children of the Church can they not be, 
anabaptistical revelations taxed.  unless they will be nourished up in her lap. Let them go then with their secret revelations; for the holy Ghost teacheth none but such as submit themselves under the Church's ministry. Well may such be the disciples and children of Satan, but not of God, seeing they contemn the order which he hath established. For these two points, to wit, the children of the Church, and the scholars of God, are so linked together, that those who refuse to be taught of the Church shall never be Gods disciples. 
Whosoever refuseth to be taught of the Church, shall never be God's disciple.  I grant they must be aptly distinguished, even as Isaiah also doth, lest that be attributed to men which only belongs to the power of the holy Ghost. And yet they must be so linked one to the other, that we must know that in this work God will serve his turn by man.  
Moreover by this verse we are taught, that Gods calling works with efficacy in his elect. S. Augustine 
S. Augustine.  hath prudently pondered this place, and very fitly applies it against the Pellagians, 
Pellagians, heretics.  who extolled man's free will against the free grace of God. These Heretics I grant seemed to attribute somewhat unto God's grace, but in such sort, that they left it to the free will of man either to choose or refuse: which our Papists do at this day, 
The Papists become Pellagians.  who affirm that every one may reject or receive this grace. But all, saith S. Augustine, shall be taught of God. His disciples therefore are taught with efficacy, and follow his calling, joh. 10.27. He also allegeth that sixth of john by us cited before, whence it manifestly appears that it proceeds not from any free election that man hath in himself, to be able to bow his will which way him listeth.  
We are also to note hence what account the Lord makes of his doctrine, whereby he fits us for this building, to the end we may be Pearls, sapphires and Carbuncles. For those that go about to erect a Church without the preaching of the word, shall rather build a Sty for Hogs, than a Church for God. 
Those that will build a Church without the preaching of the word, shall rather build a Sty for Hogs, than a Church for God.  By this also we may learn what to judge of that enfolded faith whereof the Papists tattle so much: for thus they would make men to differ in nothing from brute beasts, that so they might play the Merchants with them openly, without control. But I trow, if we be taught of God, it is no reason we should resemble unreasonable beasts.  
It may be demanded, Quest. whether the patriarchs, Prophets, and other of the faithful were taught of God under the law or no? Ans. Certainly they were. But our Prophet speaks here by way of comparison. For under Christ the Lord spoke so evidently, that he openly manifested himself to be the teacher of his Church, and after he gathered to himself a great number of disciples. Moreover, this place accords with that of jeremiah, Chap. 31.34. And they shall teach no more every one his neighbour, nor every man his brother, saying, Know the Lord, for all shall know me from the least of them to the greatest, saith the Lord. Wherefore if it were of necessity that all the children of God in old time were the disciples of the holy Ghost, much more ought we to be so in these times, seeing this prophecy properly belongs to the kingdom of Christ.  
And there shall be abundance of peace.] By the word peace, he means felicity, 
Peace, taken for felicity.  that is, all good things. Hence we are to gather wherein man's chief happiness consists, namely, 
Man's chief felicity.  in having our minds illuminated of God, to comprehend that salvation which is manifested to us in Christ. For as long as we be strangers to this knowledge we are the unhappiest people under heaven; for so the very blessings of God are turned into cursings, Mala. 2.2. till they be sanctified unto us by faith.   
Vers. 14. In righteousness shalt thou be established, and be far from oppression, for thou shalt not fear it: and from fear, for it shall not come near thee. 

As God is the teacher of his Church, so will he be her protector.  HIs meaning is, that God shall be the workman and Master builder of his Church. I am not ignorant that others expound it otherwise, and take righteousness for good works: which exposition hath some show of reason in it, because the Prophet hath before spoken of the doctrine of faith: and we are taught, to the end we should live holily and righteously. But the Prophet hath another scope, namely, that the Church shall be restored under the conduct of God, who would be her protector and defender. For here he opposeth righteousness to that violence and oppression, whereby the Church was ruinated: or rather, by this word he notes out the firmness and stability of it. As if he should say; This shall be no building of stones nor timber, which may have some fair gloss set upon it for a time, because God will faithfully maintain the work of his own hands: and in regard he is just, he will cause her, being restored to her perfect estate, to stand for ever. Let men conspire what they will then to work the ruin of the Church, their practices shall all come to nought; because God will preserve her by his righteousness. We have seen the like speech heretofore. This plain interpretation therefore contents me, 
Read the exposition of the verse following, for the better understanding of this.  though the other may seem more plausible to many.   
Vers. 15. Behold, the enemy shall gather himself, but without me: whosoever shall gather himself in thee, against thee, shall fall. 

The Church must not promise to herself any seem resting place in this world.  THe sum is, that albeit many rise up to overthrow the Church, yet shall all their plots and assaults be defeated, and vanish into smoke. Yea, it seems that God not only promiseth help against the open enemies, but also against them within: for many creep into the bosom of the Church, as if they meant to be her children: but afterward, they fall like vipers to eat out the belly of their mother. Some translate; In assembling, he shall assemble against thee: understanding this of all the enemies of the Church in general. This is the most received interpretation: neither do I reject it, provided that we therewithal comprehend the wiles, ambushes, and treasons wherewith the Church is assailed. And no doubt but that is here expressed, which is contained in the second Psalm; to wit, the tumults and conspiracies against Christ and his Church: for not one, but many nations rise up against her, and yet it is very likely that the Prophet here expressly joins the domestic enemies, and those from without, who crept in to assail her in her own bosom as it were. For it is said, in thee, against thee: that is to say, they shall set upon thee from within, yea even in the midst of thee.  
To be short, his meaning is, that the Church shall never enjoy such abundance of peace, but she must look for many adversaries that will assail her. Object. But how agrees these things together, may some say? for in the former verse he said she should be far from oppression, and from fear, for it should not come nigh her? And now he shows she shall have intestine conspiracies. Ans. But the Prophet hath added this in very fit season, lest the faithful should promise unto themselves a secure resting place in this world, as if the wicked and hypocrites should no way molest her. The Church than you see, is so delivered from reproaches and oppression, that she is perpetually to encounter with open and secret enemies: for Satan will every day be raising up of new alarms against her, so as by his good will, she shall not have a minute of rest. This therefore is a correction as it were of the former sentence, teaching the faithful to be always upon their watch, and never to promise themselves any truce. But for our comfort, the Prophet adds a promise; namely, that the Lord will protect her in the midst of all dangers.  
Without God, signifies as much, as in vain, or without any good success. 
The plots of the wicked shall be all brought to nought: and why?  For his meaning is, that the plotting of the wicked shall come to nought, though they busy all their wits, and do the worst they can. They shall cast themselves headlong into an headless rage, but the only hand of the Lord shall give his people an happy evasion and issue. Now he alludes to that which was said before, namely, that the Chaldeans should come under the conduct of God, to destroy the land of judeah. The people were then destroyed because God was their enemy: but now the enemies coming to assail the Church without God, that is to say, without his favour, they shall flee and be confounded.  
Which he better expresseth by and by after, saying; He that shall gather himself in thee, against thee, shall fall. That is, whatsoever he hath imagined against thee, shall fall upon his own head: yea, though the whole world should rise up against thee, yet should it crush and overwhelm itself by the own burden.  
The particle in thee, is to be noted: for when the Lord drives our enemies far off from us, than we grow confident: but if they approach and draw near, than we are out of heart. Therefore he saith, though they pierce even to thine inward parts, yet will the Lord destroy them, and deliver thee.   
Vers. 16. Behold, I have created the smith that bloweth the coals in the fire, and him that bringeth forth an instrument for his work, and have created the destroyer to destroy. 
THe Lord showeth how easy it is for him to deliver his Church from the wicked enterprises of his enemies: 
God knows how to work well by evil instruments.  for they can accomplish no more than that which he permits them to do; yea he useth them as his instruments to chastise his children withal. Now this may as fitly be referred to the Chaldeans, as to the rest of their enemies, which afterward molested the chosen people of God. If we receive the first sense, God plainly shows, that in a moment he can chase them away, whom he hath brought together; and bring them down, whom he hath exalted. And if we refer it to Antiochus, and his like, the sense will not be much different; to wit, that even those shall not hurt as they would; for they shall not so much as remove their least finger without God's leave.  
Object. But doth not the Prophet seem to contradict himself? For in the former verse he said, that the wicked should assail the church without the Lord: and here he shows that they fight as it were under his colours, and that under his conduct and authority, they waste and destroy the Church? I answer, Ans. we must consider the opposition; namely, that the Lord had raised up the Babylonians to scatter the Church: for we are to note the similitude of the deluge, mentioned in the ninth verse, whereby he signified an utter destruction: so as the Church was then in a manner clean wasted by the Babylonians, whom he used for that service. But he there protests to moderate his indignation so as he will never suffer the enemy to abolish his Church again, though for a time he give the same over to be chastised by their hand. Indeed that is the enemy's drift; for they employ the utmost of their power and force, to bring the Church to confusion and utter ruin, but the Lord represseth their rage, in regard they do it without him, vers. 15. that is to say, Without his commandment.  
Some expound, that the Smith is created for his work: that is to say, to practise his own death: and the destroyer to destroy himself. But I think the first sense is more simple, where the Lord saith, that he createth the destroyer; it is not only referred to their nature, as they are borne men, but to the act of destroying: and yet we must not lay the blame upon God, as if he were the author of the unjust cruelty which remains in men: for God consents not with their wicked will, but disposeth of their endeavours by his secret providence, and useth them as the instruments of his wrath. But we have handled this matter in another place.   
Vers. 17. But all the weapons that are made against thee shall not prosper: and every tongue that shall rise against thee in judgement, thou shalt condemn. This is the heritage of the Lords servants, and their righteousness is of me, saith the Lord. 
HE again repeats that which was noted before; namely, that the wicked shall lose their labours, let them plot as much as they will: for their violent determinations are conducted and held short by the secret counsel of God. Now he useth the particle All signifying that the wicked should have means of all sorts, and in great number, to work the Church's overthrow: but all should vanish like smoke, because the Lord would repress them. God indeed permits them to work their wills for the trial of the faithful: but after patience hath had her perfect work in them, he strippeth the wicked of all the force and power in which they trusted. Now having spoken in general of the weapons and instruments of war, wherewith the ungodly invade the Church; 
The tongue a pestilent enemy.  he names the tongue expressly, which is the most pestilent and deadly weapon of all: james 3.8. For the wicked content not themselves to rent and tear the servants of God by outrages and slanders, but they also labour as much as in them is, to extinguish the truth of God, and to alienate men's minds from the love of it: and this aught more to pierce and wound our hearts, then if we were to lose our lives an hundred times. Add also that good men are more deeply wounded with false imputations, then with the deepest gash that can be given them with a sharp sword? and therefore we must not overpass this mortal and deadly weapon of the tongue.  
Afterwards when he adds, that these tongues rise up in judgement: it is to show that the wicked shall be so bold and insolent, that they shall maliciously provoke and molest the children of God; yea they shall do it in judgement: for they cover themselves under goodly pretences, that they may make the world believe their cause is exceeding good. As when the Papists call us dogs, heretics, and schismatics; they plead against us in judgement (as you would say) and will be esteemed the defenders of the Catholic faith, though they only be the upholders of idolatry and lies. And yet their accusations are painted over with such colours, that so they may make us the more odious among them, who are ignorant of our just cause. But admit they assail us with open violence by the smitings of the tongue, jer. 18.18. or with any other weapon, yet let us not doubt but we shall be more than conquerors, as this prophecy witnesseth: for the victory is here promised us. Seeing therefore we may be bold to rely upon the truth of it, let us buckle ourselves to the combat, with a stout and invincible courage.  
This is the heritage.] He shows that the Lord hath given this to his servants as it were by the right of their inheritance, whereof they shall not be defrauded: for as there is no title so sure as that of an inheritance, so he also shows, that the servants of the Lord ought to assure themselves of this privilege above any thing in the world beside, namely, of his protection and perpetual safeguard, by which he defends and keeps all his, from all dangers whatsoever.  
Righteousness is here taken for that which we commonly call, Their right. To conclude, his meaning is, 
Leur droit.  that the Lord will show himself the protector of his Church, that he may maintain their innocency. As oft then as men offer us any violence, let us learn to run straightway to God: for in regard we seek to other helps, it comes to pass that we are destituted of his defence and protection.    

THE LV. CHAPTER.  
Vers. 1. Ho, every one that thirsteth, come ye to the waters, and ye that have no silver, come, buy, and eat: come I say, buy wine and milk without silver, and without money. 

A general summons.  THE Prophet here greatly magnifies and extols God's goodness, which should be spread abroad largely, and in greater abundance than was wont upon the Church, under the kingdom of Christ, unto whose custody all the treasures of God's graces are committed, for in him God gives himself wholly unto us. So as the saying of S. john is truly accomplished, namely, that of his fullness we all have received grace for grace, joh. 1.16. I grant the fathers under the law felt this goodness and spiritual liberality of God, which is here mentioned: Oh how great saith David is the goodness which thou hast laid up for them that fear the el Psal. 31.19. notwithstanding this goodness was much more fully and liberally shed abroad under Christ. Behold here then a singular commendation of God's grace, which is set before us in Christ's kingdom. The Prophet than not only teacheth that which should be once done, but that also which is daily effected when the Lord summons us by his doctrine to the enjoying of all these benefits.  
Some refer the word waters to the doctrine of the Gospel, others to the holy Ghost: but both (as I think) are deceived. For those that understand it of the doctrine of the Gospel which they oppose to the Law (whereof the jews suppose the Prophet speaks in this place) do only comprehend one part of that which Isaiah meant to say. For the others, who refer it to the holy Ghost, they have a little more colour, and they allege that place of S. john: If thou knewest the gift of God, and who it were that saith unto thee, Give me drink, thou wouldst have asked of him, and he would have given thee waters of life, john 4.10. And a little after, it seems that Christ expounds this text of the Prophet, when he saith, Whosoever shall drink of this water shall thirst again; but, he that drinks of the water that I shall give him shall never be more athirst; but the water that I shall give him, shall be in him a well of water springing up into everlasting life, verse. 13.14. Yet I doubt not but Isaiah under these words waters, milk, wine, and bread, here comprehends whatsoever is necessary to the spiritual life: for they are similitudes taken from that ordinary food wherewith we are daily sustained. Look then how we are nourished with bread, wine, milk, and water, so also let us know that our souls are fed and sustained with the doctrine of the Gospel, with the holy Ghost, and with the other gifts of Christ.  
Now the Prophet makes a loud exclamation, and cries Ho, 
Why the Prophet is feign to make this exclamation.  for men are rocked so fast asleep, that they can hardly be wakened: they feel not their poverty though they be affamished, neither do they desire that meat whereof they have great need. This drouzines of men therefore ought to be roused with great and continual cries. The carelessness then of such as are deaf at this exhortation, is so much the more hateful and detestable, and the slothfulness of such as flatter themselves in their sloth, albeit they have been spurred to the quick.  
Moreover this is a general summons. For who is he that stands not in need of these waters, or, to whom Christ can not bring much profit? for this cause he calls every one, without exception of persons. But men are so wretched, that notwithstanding they feel well enough what need they have of Christ, yet they seek out means which way to deprive themselves of such a benefit: and do rather give credit to Satan, who furnisheth them with sundry impediments, then to give care to this so gracious and gentle a call.  
We are to know then wherein the true preparation consists to receive this grace, which he expresseth in saying, he that thirsteth: for such as are swollen up with a vain confidence, and are full gorged: or, who being bewitched with earthly delights, feel not the poverty of their souls; neither will they give place unto Christ. Why so? Because they feel no relish in the sweetness of this spiritual grace. They may well be compared to sick folks that have need of good nourishment, but because they are filled with wind, with disdain they reject their meat; or, being carried with some fond imagination, they feed upon their own dreams, as though they stood in need of nothing at all. And in this sort, such as are swollen with pride, or with a false persuasion of their own righteousness; or, possessed with the allurements of the flesh, do either despise, or reject this grace of God. It is then required that we be athirst, that is to say, to have an ardent desire, that we may be fitted to be partakers of so great benefits.  
Buy without silver.] The Prophet means not that there are any which have silver in abundance: but it must be thus resolved; Notwithstanding you be extremely poor and needy, yet the way is open for you to come unto Christ, through whom these gifts are freely given. Object. But will some say, How can a man be said to buy, without paying aught? I answer, Ans. That the means whereby we attain any thing, is here improperly called buying. The verb to buy here then, is taken for to get, or obtain. And the price, for the labour or industry; or, any other way whereby men obtain any thing. He shows then that we are utterly poor and beggarly, having nothing in the world to get this grace of God, but are here gently alured to receive all things of his hand freely, without any recompense on our part.   
Vers. 2. Wherefore do ye lay out silver, and not for bread? And your labour without being satisfied? Harken diligently unto me, and eat that which is good: and let your soul delight in fatness. 

A general complaint.  He complains of men's folly and ingratitude, who either reject or disdain God's bounty, in offering them all things liberally: and yet in the mean while, weary themselves much in following after sundry toys, which can bring them no profit at all. For the devil hath so bewitched them, that they had rather err in their forlorn by-paths, yea and to kill themselves for nothing, then to rest upon that grace which God presents before them. The experience of the time in which we live shows sufficiently, that the Prophet took not up this complaint only against them of his own nation, but against all men, of what time or age soever. For all the successors of Adam are carried away with this rage, namely, that whilst they pretend to seek the way to eternal life, they wholly err and go astray, and rather follow their vain opinions than the voice of God. The Prophet than complains not only of their slothfulness, who having utterly forgotten both God and themselves have no care at all of the spiritual life of their soul, (the numbers of which kind of persons are very many) but of those who seem to desire life, and yet neither keep nor observe the way or means to attain unto it, but wander in their own crooked paths.  
Hear then are condemned all such means to obtain salvation by, as men have forged unto themselves, without God's word; and are therefore called unprofitable costs. For by silver, he understands all industry, study, and pains of men: not that God esteems a rush of all that which we offer him in vain to serve him; but in regard the sense of the flesh esteems those labours very precious, which we have foolishly taken up.  
By the word bread, he understands that which he said before touching waters: and by labour, that which he called silver. As if he should say; Men weary themselves much for nothing. For when they follow their inventions, they must look for no reward, though they vex and martyr themselves never so much. Therefore the Prophet saith, that those who labour inconsiderately, shall never be satisfied. For if they forsake God, to seek out new means of salvation, they shall never be filled; because, as Hosea saith, they are fed with wind: Chap. 12.1. They may well seem to be full, whilst a vain conceit blinfolds them; but they shall be like those, who being swollen with wound, feel not their hunger. And yet it were much better for them to be so pinched with hunger and thirst, that they might thereby be provoked to cry earnestly unto the Lord to be filled: according to that in Psalm 63.2. My soul thirsteth for thee, like the dry ground. But bread or water alone, would not suffice to fill us, neither can our life be sustained with one of them. That is the reason then why the Prophet hath used divers words, to show that God furnisheth us with all things abundantly, that are necessary to preserve life, lest we should use any unlawful shifts to secure ourselves elsewhere.  
But because every one rusheth himself into error by his own counsels; and all having forsaken God, do vanish away in their own perverse imaginations, the Prophet here adds a remedy, namely, that we wholly depend upon the mouth of God. For whosoever submits himself unto his word, needs never fear that he hath misspent his time. And here we see a wonderful goodness of God, in that he offers his grace, though men be unthankful and unworthy of it.  
Yet notwithstanding he adds a condition; for the entrance into life, cannot be made, unless we give ear unto him. And as the cause of our ruin is, that we stop our ears against God's word: so the way to heaven is open unto us, if we harken unto him diligently. He repeats the same admonition again, the better to move our affections: and redoubles the word, Hear, in hearkening. And that he might the better win us with sweet allurements, he protests the fault to be our own, if we be not fully satisfied with all sorts of good things.   
Vers. 3. Incline your ears and come to me: hear, and your soul shall live: and I will make an everlasting covenant with you, even the sure mercies of David. 
BY this heap of words we may the better conceive of that which I have said before, namely, 
The ground of God's covenant.  that God omits no means to awaken and correct our dullness: and yet here is a reprehension. For it must needs be granted that such are too drowsy headed, who being so lovingly called, do not forthwith yield their obedience. An excellent place: which shows that our happiness consists in that obedience which we ought to yield unto the word. Now when he speaks thus, his meaning is, to bring us to salvation: and therefore the fault rests wholly in ourselves; for we contemn this saving & quickening word. Moreover, if God should only command us to do that he hath enjoined us, he should therein show us the way indeed how to obtain life, but yet without any profit to us. For the law, as it comes forth of God's mouth, is the minister of death, 2. Cor. 3 7. but when he calls us to himself, and adopts us for his children, when he promiseth remission of sins and sanctification; this causeth them which hear, to receive life of him. We are them to consider what kind of doctrine it is that hath life in it, that we may therein seek our salvation.  
From this place also we gather, that there is no hope of salvation, unless we be obedient to God and his word: and by this all men are convinced, so as they can pretend no cause of ignorance; for he that vouchsafes not to hear, shall never be able to allege one sound reason for his own defence. But, as I have said, these repetitions set forth the patience of God in calling us. For he summons us not for once only; but if he perceive that we be slow, he admonisheth us the second, yea, the third time, that he might overcome our stubbornness. He rejects not those then at the first which disdain him; but after he hath many times alured them.  
Furthermore here is expressed the nature of faith, 
The nature of faith.  when he commands us to come unto him: for we must so hear the Lord, that the fruit thereof may also follow. Those also who receive the word of God in faith do cast away their lusts, and reject the world wherewith they were fast bound, that they may willingly draw near unto God, and that with much joy and gladness of heart. Yet faith can not be conceived without hearing, Rom. 10.17. that is to say, without understanding of the word, and therefore he commands us to incline our ear before we come. When mention shall be made of faith then, 
God's word the ground of faith.  let us remember that it must be joined to the word, in which it hath her foundation.  
Where he adds, and I will make a covenant: some demand, Quest. whether God had not made a perpetual covenant with the jews before: for he seems to promise a new and unaccustomed thing here. I answer, Ans. he promiseth no new thing, but that which God had before contracted with the people, and therefore it is but a renewing and a confirmation of the covenant, to the end the jews should not think that God's promise was abolished, though they saw themselves so long banished. For whilst they were driven out of that country which was promised and given them, being without the Temple, and without the sacrifices, and had no marks at all left, but the covenant of Circumcision; who would not have thought but that God had utterly shaken them off? Isaiah then hath fitted this phrase of speech as you see to the capacity of the people, that they might know how the covenant of God made with their fathers was firm, stable, and eternal, and neither mutable nor temporary.  
He signifies the same thing by the mercies of David: but by this clause he shows that the covenant is free, because it hath its foundation laid in nothing but in the mere goodness of God. As oft then as we mere with this word Covenant in the Scriptures, 
Covenant, and mercy, must always be matched together.  we must therewithal call to mind the word mercy, or grace.  
Now he pronounceth he will be faithful therein: and forthwith he signifies, that he will be found true and constant, so that none shall be able to charge him with double dealing, as if he had broken his covenant. Nay, the jews themselves rather were become treacherous and disloyal, in regard they had revolted from him: for, he for his part can not repent himself touching the promise or covenant, which he had made.  
He calls them mercies of David, because this covenant which was now so solemnly confirmed, was made in David's hand. True it is that the Lord made the covenant first with Abraham, Gen. 15.5. and 17.7. and afterwards confirmed it by Moses, Exod. 3.15. and lastly he established and ratified it in the hand of David, 2. Sam. 7.12. that it might continue for ever. When the jews then thought of the redeemer, that is to say, of their salvation, they were to remember David as the mediator, representing the person of Christ. For David 
David, a figure of Christ.  must not be considered here as a private man, but with that title & person above mentioned.  
The time also is to be noted, for the dignity of the kingdom being extinct under this captivity of Babylon, and the royal title obscured and profaned, it might seem that the truth of God was abolished in the ruin of this family. 
See Psal. 89.38. etc.  He therefore commands them by faith to look unto that royal seat of David, which for a time was thrown down.   
Vers. 4. Behold I gave him for a witness to the people, for 
* Or, a Leader.  a Prince and a master unto the people. 
NOw the Prophet explains that yet better which he briefly mentioned before touching David, to wit, 
An explanation of the former verse in this, and the verse following.  because the promise of the redeemer was made to him; and that this speech therefore was fitly applied to his person, in regard he was the pledge of the covenant: for he was not placed in that office to perform his own affairs, but was set there as the mediator between God and the people. Notwithstanding, it is certain that Isaiah brings us directly unto Christ, to whom we may easily descend from David: 
We must descend from David, to Christ.  as if he should say, this successor of David shall come, by whose hand perfect salvation and felicity is promised. And in calling him a witness, 
A witness.  he signifies that the covenant by him contracted shall be ratified & established in Christ. There is great weight in this word witness then: for the Prophet shows, that this covenant shall be approved in Christ, through whom God's truth shall be manifested, because he shall testify that God is true.  
But this testimony consists in doctrine, for without it we should receive but little profit by Christ's coming, in which sense it is said in Psal. 2.7. I will preach the decree. And in the same sense Isaiah in Chap. 49.2. saith, that Christ's mouth should be like a sword, or, an arrow. For this cause also he calls him a Leader, 
A Leader.  and a Master, 
A Master.  that to him and to his doctrine audience might be given: for if we hear him not speak, nor with certain affiance embrace that which he saith unto us touching the good will of his Father, his power is abolished, For after this sort the name of Christ makes a great sound among the Papists: but seeing they will not receive him for their Doctor and Master, but only acknowledge him in name, their brags which they make thereof, are but vain and ridiculous.  
These words, to the peoples, are added by way of amplification: for the Church could neither be established in her first dignity, nor get increases, but by the vocation of the Gentiles. It was therefore necessary that the voice of Christ should sound thorough all the quarters of the world, because he is ordained to be the witness, conductor, and teacher of all mankind.   
Vers. 5. Behold, thou shalt call a nation that thou knowest not; and a nation that knew not thee shall run unto thee, because of the Lord thy God, and the holy one of Israel: for he hath glorified thee. 
ISaiah expounds that now at large, which he touched before but in a word: for he shows that Christ shall be the conductor, not of one people only, but of all. To call here, notes out the possession: so as there is a correspondency between the word To call, and, to answer. Christ then being called by authority, as he which is furnished with a sovereign power, he calls the nations to bring them in order touching their duties, and to subject them to the word. Now he saith they shall be ready to obey, though they were not known of him: not that the Son of God who created them, knew them not what they were, Psal. 94.9. but it is spoken in regard they were rejected and despised, until they began to have a place in the Church: for God had particularly called the jews; and the Gentiles seemed to be utterly excluded, as if they had nothing at all appertained unto them. But now, speaking to Christ, he promiseth that he shall constrain them to obey, though before they were wholly estranged from under his dominion.  
Afterwards, he declares this more plainly in the progress of the text, where indeed he useth the plural number, that he might the better show that the Church shall be gathered out of divers nations: so as those who were separated and scattered, should now be assembled into one body: for the word, shall run, is to be referred to the consenting of faith.  
Moreover, he saith here, that the Gentiles have not known: but it is to be taken otherwise then that which he said before, namely, that Christ knew not them: for ignorance is properly attributed to the profane and unbelievers, in regard they are deprived of the heavenly doctrine, without which we shall never know God. And howsoever this knowledge is naturally engraven in the hearts of all; yet it is so obscure & confused, and wrapped in so many errors, that if the light of the word be not added thereunto, whilst they know God, they shall be ignorant of him, and not know him at all, but shall miserably err in darkness.  
We have here an excellent testimony then touching the vocation of the Gentiles: 
A testimony touching the vocation of the Gentiles.  for whom Christ is ordained a redeemer, as well as for the jews. Whence also we gather, that God hath now care of us, if we will submit ourselves under his government: so as he will not only watch over us, as he doth over the rest of his creatures, but as a father that is vigilant over his children. The word shall run, doth better express the efficacy of this vocation: for the end thereof is, that we may obey God, in yielding ourselves teachable with a ready and glad heart in his presence, and willingly to receive from his mouth, the least of his commandments. For as S. Paul saith, Rom. 1.5. and 16.26. Obedience is the end of our vocation. But because the Gentiles were far estranged from God, it was necessary they should valiantly enforce themselves to break thorough all impediments, to draw near unto him.  
Because of the lord] Isaiah shows from what fountain this willingness and cheerful alacrity shall spring, namely, the Gentiles shall know they have to do with God. For if we consider Christ as man only, his doctrine will not much move us: but if we apprehend God in him, we shall be inflamed with a wonderful affection. Now he is here described unto us as a Minister, ordained of God to perfect his work. For in taking upon him our nature, he therewithal took upon him the form of a servant: and in this behalf it is no disparagement to him to see him subjecteth unto the Father, as one of us.  
Moreover, we are to remember that which we have often touched before, touching the conjunction of the head with the members. For that which is said of Christ, appertains to his whole body: and therefore glorification is common to the whole Church. I grant that Christ always holds the sovereign degree: for being highly exalted, he rules over the whole world, to the end all nations may run unto him. To conclude, the Prophet shows that men yield obedience to Christ, and submit themselves to his doctrine, because God hath exalted him, and would that his excellency should be acknowledged of all men: for otherwise, the preaching of the Gospel would profit very little, unless God gave efficacy to the doctrine, by the power of his holy Spirit.   
Vers. 6. Seek the Lord whilst he may be found: call ye upon him whilst he is near. 
Having spoken of the fruit of the Gospel among the Gentiles, 
The Gentiles set before the jews, to provoke them to follow them.  who were before estranged from God's kingdom, he now pricks forward the jews, that they may be ashamed to sleep whilst others ran: for seeing they were first called, it were a shame for them to come lag. This exhortation therefore properly belongs to the jews, before whom Isaiah sets the example of the Gentiles, that he might provoke them to follow them: which the Lord also had foretold, namely, that he would provoke the jews to jealousy by a foolish nation: Deut. 32.21.  
The time To find, is not taken altogether in the same sense here, as it is in the 32. Psalm: but for that time wherein God offers himself; as in other places he hath set down a certain limited day, within the compass whereof his favour and salvation shall be found. And yet I grant that Isaiah also notes the time wherein necessity presseth us to ask help of God: but we must principally remember that God is sought in a fit time, when himself comes forth to meet us; for it shall be in vain for the drowsy and sleepy to bewail the loss of that grace, which themselves have wittingly rejected. The Lord bears with our slothfulness for a time, and patiently waits for us; but if he gets nothing by it, he will leave us, and bestow his grace upon others. Christ therefore admonisheth us to walk whilst it is day, because the night will come, in which we can walk no more forward: john 12.37.  
Hence we are to gather a singular consolation, namely, that we are here assured not to lose our time in seeking God: Seek, saith Christ, and you shall find; knock, and it shall be opened; ask, and you shall receive: Matth. 7.7.  
The word call, may be taken here generally: but I think he notes out a particular seeking of God, such an one as is principal above others: as if he commanded us to have recourse unto him by prayers and supplications. Now he than shows himself to be near, when he summons us familiarly unto him, in opening the gate, or presents himself before us, to the end we should not wander hither and thither to seek him.  
Whilst he is near] Saint Paul's distinction is to be noted, who saith, the preaching of the Gospel is signified by these words: Rom. 10.10. The Lord is near, 
How God is said to be near unto us.  and offers himself unto us, when the voice of the Gospel sounds in our ears. Neither ought we to seek him a far off, nor to fetch many circuits, as the unbelievers do: for he presents himself unto us in his word, to the end we for our parts may draw near unto him.   
Vers. 7. Let the wicked forsake his ways, and the unrighteous his own imaginations, and return unto the Lord, and he will have mercy upon him: and to our God, for he is 
* abundant in pardon.  very ready to forgive. 

A confirmation of the former sentence.  HE confirms the former sentence: for having called men to receive God's grace, he at large describes the way how to recover the same. We know how the hypocrites yell and cry with open mouth after God, when they would be succoured in their miseries, and in the mean while they harden their hearts through a wicked obstinacy. That the jews than might not disguise themselves in seeking of God, Isaiah exhorts them to true piety. Whence we gather, that the doctrine of repentance ought perpetually to be joined with the promise of salvation: 
The doctrine of repentance must always be joined with the promises of salvation.  for men can never taste God's goodness, unless first of all they be displeased in themselves for their sins, and have both renounced the world, and themselves also. For no man will ever in good earnest desire to be reconciled unto God, nor to obtain remission of his sins, unless he be touched with a true and sound repentance.  
The Prophet describes the nature of repentance three ways, 
The nature of repentance described.  or by three phrases of speech; Let the wicked forsake his ways, and the unrighteous his imaginations; and then, let him return unto the Lord. Under the word way, he comprehends the whole course of our lives: and thus he requires that they bring forth fruits of righteousness, to show their newness of life. In adding thoughts; he signifies that it is not enough to correct the outward actions, but that we must begin at the heart. For though according to men's judgements, we have as it seems, changed our life from worse to better, yet we have indeed made but a weak beginning, if the heart be not first changed. Repentance therefore contains in it the change of the whole man. Wherein we have first to consider the imagination, than the deliberations, and lastly, the outward actions. Men see the actions: but the root from whence they proceed, is hidden within the heart: it behoveth therefore that it be first renewed, that afterward from thence there may flow forth fruitful works. First, the understanding must be cleansed from all the filthiness that is in it: and then must we cast off the wicked affections and lusts; that from thence, outward testimonies may afterward manifest themselves. If any one boast that he is changed, 
Note.  and yet lives a disordered life; his rejoicing is vain: for these two things must be required together, to wit, the conversion of the heart, 
The conversion of the heart, and the change of the life must go together.  and the change of the life.  
Besides, God calls us not to turn to him, till the former revolt be amended. For hypocrites would be well enough contented that that which they do should be praised, so they might still be suffered to rot in their filthiness: but we can have no acquaintance with God, unless we come forth of ourselves, especially when we have estranged ourselves from him, by a wicked backsliding: 
The renouncing of ourselves, goes before our reconciliation with God.  wherefore the renouncing of ourselves, goes before our reconciliation with God.  
And he will have mercy.] This knitting togerher of the text ought to be diligently noted. For it shows that men can never be brought to repentance, 
Remission of sins must not be separated from the doctrine of repentance.  but by setting before them the assurance of the remission of sins. Whosoever preacheth the doctrine of repentance then, without mentioning God's mercy, and the free reconciliation, he loseth his labour. For we see how our Popish Doctors think they have well discharged their duties, when they have long insisted upon the former point: and yet in the mean while, they do but babble and lie in preaching this doctrine. Yea, though they should teach the true way to repentance, yet would it be to small purpose, seeing they omit the foundation of free remission of sins which only appeaseth consciences. Truly the guilty sinner will always flee the presence of God (as we have said in another place) as long as he shall be haled before his judgement seat to yield an account, neither will he ever be humbled to obey, nor fear, till his conscience be at rest. Now because it is a difficult matter to quiet terrified consciences, Isaiah draws an argument from the nature of God, saying, 
God's nature described.  that he will be merciful, and abundant in pardoning. The holy Ghost insists long upon this point of doctrine, 
Why the ho●y Ghost insists so long upon this doctrine.  because we always doubt whether God will pardon us or no. For howsoever we have some opinion of his mercy, yet dare we not persuade ourselves so assuredly that it belongs unto us as we ought. You see it is not without cause that the Prophet adds this member, because he thereby labours to dispossess our minds of that trembling which is incident unto us, as oft as we stand in doubt of his infinite mercy towards us.   

Vers. 8. For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord.  
9 For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts above your thoughts.  

God's affection distinguished from ours.  FOr my thoughts.] This place is diversly expounded. Some think that men's conversation is here condemned in general, to the end they should not please themselves therein, nor flatter themselves in their vices, because there is no access unto God, unless we be emptied of this vain opinion of our own righteousness. For none will seek after the Physician, but such as feel themselves vehemently sick, and that desire both the remedy and their health. And therefore they compare this place with that in Luk. 16.15. That which is highly esteemed before men, is an abomination in the sight of God. But I think the Prophet hath another meaning. Those therefore who think that God's affection is here distinguished from human affections, expound it best (as I think.) For men are wont to measure God by their own ell (as they say) and because themselves are irreconcilable, and can not be pacified but with much ado: they in like manner think that God can never be appeased, after they have once offended him. But the Lord shows that he resembles them nothing at all. As if he should say, I am not a mortal man that I should be so severe, and an enemy to you for ever: no, my thoughts are far unlike yours, for though it be impossible for you to be pacified, and that it be an hard matter to bring you to be reconciled with those which have offended you, yet it is not so with me, I will not show myself so inhuman towards you. To this agrees very well that place of David, Psal. 103. where describing God's mercy, he saith, that it is higher than the heavens are above the earth: and though the application be to another purpose there, 
We must impute it to our own unbelief, if we obtain not pardon at God's hand.  yet the sense is all one with this. In a word, there is none so gracious, or so inclined to mercy as the Lord is, and therefore we must impute it to our own diffidence, if we obtain not pardon of him.  
Now there is nothing which troubles our consciences more, than when we think God resembles us, for this makes us afraid to draw near unto him: nay, we rather flee from him as our enemy, and can never be in any rest. So those who measure God according to that which they conceive of him, do indeed conceive a flat Idol directly contrary to the nature of God, neither can they do him a greater dishonour than this. Are not men who are corrupt, and stuffed full with inordinate lusts ashamed to compare the most pure nature of God with theirs? and to imprison him that is infinite within so narrow bounds, wherein they feel themselves miserably enthralled? For in what more noisome dungeon can any of us be enclosed, then within our own infidelity? I take it that this is the Prophet's true and natural meaning; and yet I deny not but he had some respect to men's manners, namely such as he hath described them in the former verse.  
To be short, his meaning is, that men must forget themselves when they mean to turn to God, because there is no impediment so dangerous as when we think him to be irreconcilable. Let us remove this false imagination then out of our minds.  
Besides, by this place it appears how far they are out of the way, which abuse God's mercy to take the greater liberty to sin. For see how the Prophet argues; Repent; 
Vers. 7. Vers. 8.  forsake your wicked ways, because God's mercy is infinite. When men doubt or despair whether they shall obtain pardon or no, this makes them more wicked and stubborn; but the feeling of mercy draws and converts them. It follows then that such as neither forsake their lewd life, nor change their minds, have no part in this mercy.   
Vers. 10. Surely as the rain cometh down and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it to bring forth and bud, that it may give seed to the sour, and bread unto him that eateth. 
Having spoken of the tender affection and incredible love which God bears us, 
To the commendation of God's merciful nature, he adds a promise that our faith might be the more surely settled.  he again placeth promises in the middle, that so being grounded upon them, we might be assured to pass safe and sound through all dangers. For it would serve to little purpose that one should describe unto 〈◊〉 the nature of God; or inform us of his secret counsel, if therewithal we were not brought to the word, wherein the same is manifested: but God speaks plainly and familiarly unto us, so as we have no need to inquire further. We must therefore come to the word, which plainly opens his will unto us, if so be we will contain all our senses within the bounds of it, for otherwise we shall always remains in suspense, and doubt what shall become of us, though the Lord should tell us an hundred times that he resembles men nothing at all. And yet men (if they would confess the truth) do desire to be certain of their salvation, and to know what should befall them afterward. We are therefore to observe this order well which the Prophet here keeps. And thus Moses brought the people to the knowledge of the word, saying, Ask not who shall ascend up into heaven, or who shall descend into the deep, for the word is near thee in thy mouth and in thine heart, Deut. 30.12. and this is the word of faith (saith Paul) Rom. 10.10. which we preach.  
Now the Prophet borrows a similitude here from a thing ordinary amongst us, and it is exceeding fit for his purpose: for if we see so great efficacy in the rain which waters and fattens the earth, much more will the Lord manifest his power in his word: for the rain vanisheth, and is subject to corrupiton, but the word is immortal, immutable, and incorruptible, and cannot consume away as the rain doth.  
But that we may the better understand the Prophet's words, we are to search out his drift. Men doubt whether God will accomplish that which he hath promised in his word; for we think his word hangs in the air without any effect: but by the very order of nature he shows, how detestable this opinion is. For it is too absurd a thing to attribute less to the word, then to an insensible creature: and therefore he teacheth, that the word is never without his effect. Some understand it, as if the preaching of the Gospel were never in vain, but that it always brings forth some fruit. Which I grant to be a truth, for the Lord works by his Spirit, & gives increase, 1. Cor. 3.7. that the labour of his Ministers may not be in vain. But the Prophet meant another matter, namely, that God casts not the seed of his word upon the ground, without effect, neither scatters he his promises in the air, but we shall gather the fruit thereof, if so be we resist him not by our own incredulity. Now he mentions two effects of the rain, which makes the earth fruitful by falling upon it: First, that men may thereby have plenty of food to sustain them: secondly, seed to sow: the benefit whereof, is to be reaped the year following. If then God's power be so great in things transitory, how much more effectual may we think his word is?   
Vers. 11. So shall my word be, that goeth out of my mouth: it shall not return unto me void, but it shall accomplish that which I will, and it shall prosper in the thing whereto I sent it. 

God speaks to us by men.  THe word goes so out of God's mouth, that it also goes forth of the mouths of men: for God speaks not from heaven, but useth men as his instruments to declare his will by their ministry. But the authority of the promises is better confirmed unto us, when we● hear that they proceed out of the sacred mouth of God. Although then that he use witnesses on earth, yet he testifies, that whatsoever they shall promise in his name, shall be ratified and confirmed afterwards, before him. And that he might the better engrave in men's minds, the power and efficacy of preaching, he advertiseth us that he scattereth not this precious seed at random, but hath ordained it to a certain end; in regard whereof, no man is to doubt of the effect. For there is nothing whereunto men are more inclined, then to judge of God according to their own fantasies, that so they may reject his word. It was needful therefore tha● this doctrine should be often repeated and beaten into our heads, that we might know how God will surely perform that which he hath once said. As oft then as we hear of God's promises, let us consider what his meaning is in them: as when he promiseth free remission of sins, 
We must have an eye to God's intention in his promises.  let us assure ourselves of reconciliation through Christ. But as the word of God is powerful to save the faithful, so hath it also his efficacy to condemn the wicked: which jesus Christ himself affirms, john 12.48. The word which I have spoken, that shall judge in the last day.   
Vers. 12. Therefore shall ye go out with joy, and be led forth with peace: the mountains and the hills shall break forth before you into joy, and all the trees of the field shall clap their hands. 
NOw the Prophet concludes the argument of this Chapter: 
The conclusion in this and the verse following.  for that which he hath spoken touching Gods mercy, tended to assure the jews, that God would deliver them. Now he applies his discourse touching Gods infinite goodness to his purpose, and shows, that his thoughts are nothing like to the thoughts of men. Take a pattern here then of a right order of teaching, namely, 
A right form of teaching.  when we apply general doctrines, to the present use.  
Lastly, Isaiah speaks of the people's restitution, which depended upon the free mercy of God.  
By mountains and hills, he signifies, that all stumbling blocks which should lie in the way, should notwithstanding serve to aid those that should return unto jerusalem. These are similitudes then whereby he shows that all creatures are at God's beck, and are ready to employ themselves to set forward his work: yea and rejoice to do it.  
He alludes to the deliverance out of Egypt, 
All creatures at God's beck.  according to the custom of the Prophets: for so it is written in Psal. 114. The mountains leapt like Rams, and the hills as lambs: What ailed thee O sea, that thou fleddest back? O jordan, why wast thou turned back? For in regard that the restoration of the church is as it were a renewing of the whole world, it is said, that heaven and earth are changed, as if they had quite altered their ordinary course. All this depended upon the former prophecies, by which they had a promise touching their return.   
Vers. 13. For thorns, there shall grow fir trees: for nettles, shall grow the myrrh tree; and it shall be to the Lord for a name, and for an everlasting sign that shall not be taken away. 
Again he extolles Gods power, which should appear in the people's deliverance: for he teacheth that there shall be such a change, that the way shall be made very easy for their return. Some expound this allegorically; and by thorns, understand that such as endeavour to hurt and hinder others, should now become fir trees: that is to say, bearing fruit, and bringing profit to their neighbours: but this exposition is too curious. I deny not but these things indeed appertain to Christ's kingdom, and therefore aught to be spiritually understood. For the Prophet begins at the return from Babylon, and comprehends the whole estate of the Church, until the manifestation of Christ to the world. But it doth not therefore follow that this allegory is any thing to the purpose, because Isaiah speaks of the people's return into judea. For, that they might the better pass, the Lord promiseth to remove all impediments out of the way, and would furnish them with all things necessary, that so they might be free from all annoyances.  
And so, when Christ promiseth the benefit of our redemption, he therewithal takes away whatsoever thing might hurt or hinder the same: nay, he turns it wholly the contrary way, that out of every evil we might draw some good: 
All things f●llout for the best to them that love Go●  for all things turn to the best (as Paul saith) to them that love God: Rom. 8.27. And thus God useth the most hurtful and dangerous evils, as remedies to purge the faithful, that they may not give over themselves to the love of the world, but may be made the more lively, and ready to perform the will of their Master.  
When he adds that this shall be for a name to t●● Lord; it is to show the end of the Church's restitution; namely, that God's name might be the more praised among men, and that the memory thereof might flourish, and be conserved. And therefore he adds, for a sign: that is to say, for a testimony, or for a perpetual memorial. Although the Church float then▪ and be diversly tossed among these waves and tempests, yet seeing the Lord is purposed that the memory of his name shall last for ever, he will both defend and maintain her.    

THE LVI. CHAPTER.  
Vers. 1. Thus saith the Lord; Keep judgement and justice: for my salvation is at hand to come, and my righteousness to be revealed. 

In the former-verses God hath manifested the signs of his favour towards us: now he shows what duties we own to him,  THIS is a notable place. For the Prophet shows what God requires of us, as soon as he manifests the signs of his favour, or promiseth to be reconciled unto us, to the end our peace may be assured. The thing he requires of us, is such a conversion as changeth both our judgements and affections: so as having forsaken the world, we forthwith aspire unto heaven: and therewithal he requires the fruits of repentance.  
Under the words judgement and justice, he comprehends all the duties of charity, which consists not only in abstaining from evil, but in doing good to our neighbours, according to our abilities. And this is the sum of the second table: 
The sum of the second Table.  in the observation whereof, we give testimony of our piety, if there be any at all in us. The Prophets always bring us thither: 
God often tries our love to him, by our justice towards men.  for by this means it will quickly appear what we are within: and the true integrity of the heart is thus discerned, from those outward ceremonies wherein hypocrites please themselves; as we have showed heretofore. Now he renders a reason, and forthwith shows the beginning from whence all must frame themselves to newness of life; namely, that in as much as God's justice is at hand to be revealed to us, we in like manner ought to present him with ours.  
The Lord calls himself just, and saith that justice is his; not that he holds it shut up in himself; but because he sheds it abroad upon men. He also calls that his salvation, by which he delivers men from destruction.  
Besides, howsoever these words be directed to the jews, that with a sincere affection of heart, and with an unfeigned desire of godliness, they might show themselves thankful to their redeemer; yet it also belongs to us all in general: for the whole world is lost in itself, unless it recover salvation in God. Let us also note this exhortation; for thereby we are taught to be so much the more moved to the true fear of God, as we are near unto him: and therefore Saint Paul admonisheth the faithful, to cast off the works of darkness, and to put on the armour of light; because our salvation is nearer us than we be aware of: Rom. 13.12.   
Vers. 2. Blessed is the man that doth this, and the son of man which layeth hold on it: he that keepeth the Sabbath, and 
* Or, violates it not.  polluteth it not, and keepeth his hand from doing any evil. 

To the duties of the second Table verse 1. he now addis those of the first.  IN calling them blessed, who having embraced this doctrine, do submit themselves unto God, walking in uprightness, he closely insinuates, that there are many deaf, or unteachable. But to the end their perversity or sluggishness might not discourage the faithful, he recommends his exhortation to them by the fruit which comes thereof. That the faithful then should not recoil back, but casting off all impediments, they might readily prepare themselves to walk uprightly, he cries out that such only are blessed, to whom grace is given to be thus wise-hearted.  
Object. In the former verse we have said that the duties of the second Table were comprised under the words of justice and judgement. But here he mentions the Sabbath, which appertains to the first Table. Ans. I answer (as I have touched before) that such as live innocently and justly with their neighbours, do give good testimony of their sincerity towards God. It is no wonder then if after the Prophet having spoken of the second Table, 
The duties of both Tables must go together.  he now mentions the first, because they must be joined both together. In a word, Isaiah meant to say, that he shall be an happy man who submits himself unto God in the observation of the whole law, for to such an one the righteousness and salvation of God belongs, vers. 1.  
But because men wander and err in their imaginations, and seek divers means how to draw near unto God, the Prophet shows that there is but one way, namely, when we study how to order and rule our lives according to the Decalogue. Besides, here is an excellent place, for it teacheth us, that nothing is pleasing unto God, but the observation of his commandments. Quest. If it be asked whether men can obtain righteousness and salvation by works; Ans. the answer is easy: for the Lord offers us not salvation as being prevented by our merits (nay he rather prevents us) but he offers himself freely to us, and only requires that we draw near unto him. Seeing then that of his own good will he calls us to himself, and offers his righteousness freely, we are to take heed, that we deprive not ourselves of so great a benefit.  
Now because the Sabbath (as it appears by Moses and Ezechiel, Exod. 31.13.17. Ezech. 21.13.) was the principal sign of God's service, therefore by the figure Synecdoche it contains in itself all the exercises of piety, a part being taken for the whole. We must understand the Sabbath then, with all his circumstances. For God rests not himself contented with the outward ceremony, neither delights he in our idleness, but he requires that we freely renounce ourselves, that with hart and hand we may yield him absolute obedience. The Prophet also adds another Synecdoche in the end of the verse, 
That keepeth his hand etc.  to note out charity. The sum is, That God is not served aright, unless true piety and innocency of life go together: as also under these two parts he hath distinguished the manner of well living. In a word, here is an exposition of that true righteousness which is contained in the law of the Lord, that in it we may rest, for in vain shall any man seek a way of perfection out of it. This then overthrows all devised worships, and all superstitions.   
Vers. 3. And let not the son of the stranger which is joined to the Lord speak● and say, The Lord hath surely separate me from his people: neither let the Eunuch say, behold, I am a dry tree. 
THe Prophet shows that this grace of God shall be such, 
A prevention of an objection.  that those who were far off from him before, and against whom the gate was shut, should now obtain a new estate, or should be placed again in their right. And thus he meets with their complaints, that they should not say they were rejected, unworthy, aliens, or shut out for any infamous note; because the Lord would take away all lets and impediments. Now this may be as well referred to the jews, whose temporary rejection had made them like to strangers, as to the profane nations: and for mine own part, I refer it both to the one and to the other, that so it may agree with the prophesy of Hosea, I will call them my people which were not my people. Hose. 1.10.  
Moreover when he saith, that they shall be joined to the Lord, it is to admonish them that this consolation only appertained to such as followed the voice of Gods call. For there were many eunuchs to whom the Lord showed no mercy, and many strangers, which were not joined to the Lord. This promise therefore is restrained to those, who being called, should obey. Under strangers and eunuchs, he notes out all such as seemed unworthy to be reputed among the number of God's people, who once had chosen them for his peculiar inheritance, and afterwards banished them out of his land. Other nations were shut out of his kingdom, as it appears in every place of the holy Scripture. Saint Paul saith in the Epistle to the Ephesians, Chap. 2.12.13. that the Gentiles had nothing to do in the Common wealth of Israel, but were strangers from the covenants of promise, without hope, and without God in the world; but now in Christ jesus (saith he) you which were once far off, are made near by the blood of Christ.  
Thus than the Gentiles might in the beginning doubt whether this benefit of adoption belonged unto them or no, seeing it was properly appropriated to the jews. And therefore we see how the Apostles avoided this thing; though the Lord had commanded them to preach the Gospel throughout all th● world: Mark. 16.15. For they thought the doctrine of the Gospel should have been profaned, if they should indifferently publish it as well to the Gentiles, as to the jews. And the same scruple might also trouble the minds even of the elect people, in regard their banishment out of the holy land, was a sign unto them of their rejection. The Prophet therefore wils them to remove all such doubts as these out of their heads.  
Under the word Eunuch, by the figure Synecdoche, he comprehends all those that bore any note of infamy upon them, which might be an occasion to separate them from God's people. For it seemed that the eunuchs, and such as had no children, were rejected of God, and excluded out of the promise: wherein he had said to Abraham, that his posterity should be as the stars in the heavens, and as the sand of the sea: Gen. 15.5. and 22.17. In a word, he withdraws all men from the consideration of themselves, that they may wholly fix their minds upon the calling of God, that thus they might imitate the faith of Abraham, who considered not his body now dead; neither the deadness of Sarahs' womb; so as to enter into any dispute with himself through his own incredulity touching the power of God: but above hope, believed under hope: Rom. 4.18, 19, 20. The Prophet than speaks to the vile and contemptible, lest they should be discouraged; because, as Saint Peter saith, God is no accepter of persons; 
Acts 10.34.35.  but in every nation, he that feareth God, and worketh righteousness, is accepted of him.   
Vers. 4. For thus saith the Lord unto the eunuchs that keep my Sabbaths, and choose the thing that pleaseth me, and take hold of my covenant. 

A confirmation.  NOw follows the confirmation. For the faithful servants of God which kept the Sabbath, and cleaved to the righteousness of the Law, should have place in the Church, although they were eunuchs, or had any other impediment. And thus it seems the Prophet abolisheth all the external marks and visible ceremonies, wherein the jews only gloried. 
The dignity of the new Church is not external, but spiritual.  For the dignity of the new Church is not outward, but spiritual: and albeit the faithful have no appearance of glory before the eyes of worldlings; nay, they are rather despised and wronged by them, yet are they of precious esteem in the sight and presence of God.  
When he joins obedience to the observation of the Sabbath: thence we may easily gather, that in speaking of the day of rest, he had not so much respect to the bare cetemonie, as to a perfection of holiness. Where again he imposeth bands upon the faithful, that they should not start the least step from the duties of the whole Law: for it is not permitted them to choose any thing that likes them, but that which God hath revealed to be pleasing and acceptable to him. Hypocrisy and inconsiderate zeal therefore are here condemned, 
Hypocrisy and inconsiderate zeal condemned.  in that God opposeth his commandments to men's inventions, and inioines them to take sure hold of his covenant.   
Vers. 5. Even unto them will I give in mine house, and within my walls, a place, and a name better than of the sons and of the daughters: I will give them an everlasting name that shall not be put out. 
Here we may evidently see, that the door is set open for all persons to enter into God's kingdom (how unworthy soever they be.) The Prophet alludes to jerusalem, and to the Temple, wherein the Lord had put the memorial of his name. Now none but the jews had any place there: for they would have thought the Temple profaned, if any Gentiles had come within it. And this, as you know, was the cause that so great a multitude arose against Saint Paul, who had brought some uncircumcised ones into it: Act. 21.28. But here the Lord receives all those without exception, whom before he had rejected: and hath abolished that difference, by bringing us, who were strangers, into the Temple; that is, into the Church. For it is not now shut up within the bounds of judea, as once it was; but it extends itself far and near, throughout the whole world: as in Mark 16.15.  
The word lad, is taken here, as in many other texts, for place. It may also be taken for power or authority, in regard they are advanced to such dignity, as to be held for the children of God. Where he adds, a better name; it may be demanded whether the Lord compares the jews which were then in the Church, with the faithful which afterwards he will call into their room: or the estate of the people to come, with that it was then. For it is certain that the name of the Gentiles is more honourable now, than the name of jews, who for their infidelity were cut off: and we have succeeded them, who being wild Olives, were grafted into the natural stock: as S. Paul speaks, Rom. 11.24. We may expound it then, that the eunuchs and strangers shall have a better name than the children, and those of the household; who were unto God as his heritage. But I had rather take it in another sense, namely, that the dignity of the faithful shall be greater under Christ, than it was under the law. The patriarchs had an excellent name, in respect that they called upon God as their Father, and were knit unto him by (a perpetual) covenant: but at Christ's coming, God's grace was more abundantly sh●d abroad; and therefore we at this day have obtained a better, and much more excellent name than they.  
He calls it an everlasting name, because it is written in the heavens, where it shall not whither, but shall flourish for ever. The wicked will have their names to be remembered in this world, and use all the means they can that their renown may continue perpetually; but it is perishable, and therefore lasts not long. But this is another kind of name; for we are so made heirs of the heavenly kingdom, that we are accounted for God's children in the presence of his Angels. The word Mibbanim, may also be interpreted, for the name which a man gets by means of his children: for men make their names aft●r a sort perpetual by their offspring. Now the Prophet promiseth that this name shall be much more excellent. But I had rather follow the first exposition.   
Vers. 6. Also the strangers that cleave unto the Lord, to serve him, and love the name of the Lord, and to be his servants: every one that keepeth the Sabbath, and polluteth it not, and embraceth my covenant. 

A repetition. Vers. 5.  He repeats that he said before, namely, that God will so open the gates of his Temple to all without exception, that there shall be no more distinction between jew and Gentile: but such as the Lord shall call by his word, Act. 2.39. which is the band of our adoption, shall be joined unto him. And therefore these are those espousals, in compassion, and faithfulness; whereof Hosea speaks, Chap. 2.19, 20. Now he not only allots them an outward court to worship the Lord in, as the people in old time did, Luk. 1.10. but he attributes unto them a more honourable order, to wit, that God will avow them for Priests and Levites, which were profane before.  
But the end of their vocation which immediately follows, is to be noted, namely, that the Prophet saith, they shall be Ministers of the Lord, on condition that they love the name of the lord 
Hypocrites rejected.  And thus all hypocrites are here rejected, because the express tenor of our vocation runs thus; that we serve the Lord with a free and ready affection of the heart: for we cannot serve him, unless we yield him a frank and voluntary obedience. That therefore▪ which is said of alms-giving, ought to be applied to all the parts of our life; namely, God loves a cheerful giver: 2. Cor. 9.7. that thus unto our Lord and Master, we may render such a service as proceeds from love.  
In adding, whosoever shall keep: he again mentions the Sabbath; under which (as we have said before) the whole worship of God is comprehended. But the people neglected that which they should principally have observed upon this day: for in contenting themselves with the outward ceremony, they omitted the truth; that is to say, amendment of life. The Lord on the other side meant they should so rest, that yet in the mean while they should keep their hands, vers. 2. and their souls pure from all uncleanness and iniquity.  
Under the particle, and shall embrace: he expresseth the zeal and constancy of such as subject themselves unto God, and cleave fast unto his word. If therefore we be joined to the Lord by covenant, we must keep it steadfastly, and be fast glued as it were to the pure doctrine, that nothing whatsoever may turn us back, or divide us from him.   
Vers. 7. Them will I bring also to mine holy mountain, and make them joyful in mine house of prayer: their  offerings and their sacrifices shall be accepted upon mine Altar; for mine house shall be called an house of prayer for all people. 
BY these phrases of speech he expresseth that which he said before, to wit, 
The difference between the circumcised and uncircumcised taken away.  that the strangers which were shut out of GOD'S Church, are called now unto it: so as the difference between the circumcised and the uncircumcised, shall be abolished for ever. For these words cannot be referred to the proselytes; that is, the strangers converted to the jewish religion, who were taken into the body of God's people by circumcision: for then the Prophet had spoken of no new or unwonted thing. But he testifies that God's grace shall be spread over the whole world; which could not be done, but the Gentiles must needs be united with the jews, to make one body with them: which came to pass, when the difference touching uncircumcision and circumcision was taken away. There is nothing now therefore that can hinder the Gentiles from serving of God, seeing they are called into the Temple: that is to say, into the society of the faithful. Yea, 
Vers. 6.  as a little before we noted, the priesthood was translated from the Tribe of Levi; not only to the whole body of the jews, but even to very strangers also. It is well enough known, in how great detestation the jews have this sentence. For albeit they read these words of the Prophet, yet they hold it for a thing extremely prodigious, that God should call the Gentiles to the participation of this so excellent a benefit, which was peculiarly allotted unto them. And yet that which the Prophet saith is so manifest, that none can without gross impudency, call the truth thereof into question.  
He extols this grace by the fruit that should flow from it; for the true and solid felicity stands in our being united with God as his children. I grant that the wicked overflow in jollity; but all their joy shall be turned into wailing and gnashing of teeth, because it is accursed of God. In the mean while, he fills the hearts of the faithful with unspeakable joy, as well in showing himself pacified towards them, as in causing them to feel his favour and good will, by giving an happy success to their affairs. Yet the chief and principal joy consists in the peace of conscience; which Saint Paul attributes to the kingdom of God: Rom. 14.17. which we then enjoy, when we are reconciled unto God by jesus Christ: Rom. 5.1.  
He also promiseth to accept of their sacrifices: for we are all called of God, to the end we should offer up our bodies, and all that we have, as sacrifices unto him. By the word sacrifices, he means God's spiritual worship, such as the Gospel describes unto us: for the Prophet spoke according to the customs of his own time, wherein the worship of God was wrapped with divers ceremonies. But now, in stead of sacrifices, we have praises, thanksgivings, good works, etc. And lastly, we offer up our bodies and souls: Rom. 12.1. When he saith their sacrifices are acceptable: let us not think the same proceeds from their merit or excellency, but from the free bounty of God: 
See Exod. 28▪ 36.37.38.  for he might justly reject them, if he only looked upon them as they are in themselves. And yet by this goad are we quickened up with a prompt desire to serve God, seeing he assures us that our works (which are nothing) are yet no less pleasing in his sight, then if they were pure and spotless sacrifices.  
He adds, upon mine altar: for the sacrifices were not allowed of God, unless they took their holiness from the altar upon which they were offered. And thus, whatsoever we offer, shall be unclean, 
Christ our Altar.  unless it be sanctified by Christ, who is our altar. See Chap 60 7.  
For mine house shall be called, etc.] The Temple was only destinated to the jews, by whom the Lord would especially be called upon. And therefore when Paul would show that the jews were above the Gentiles in dignity, he saith, that to them belonged the service of God: Rom. 9.4. Thus than the Temple was built amongst them by a special privilege, seeing no other nation in the world was permitted to have the like. But now that difference is taken away, and every person, of what place or Country soever, may enter into the Temple: that is to say, into God's house, 
The difference between the Law and the Gospel.  because all nations are called to worship God. Here then we see the manifest difference between the Law and the Gospel: for under the Law, there was but one people which might serve God purely; for which cause the Temple was particularly built: but now all may freely enter into God's Temple, there purely to worship him: that is to say, every where.  
But we must note the phrases of speech which are usual and familiar among the Prophets: for they use such figures as fitted their own times (as we have already showed:) for by the Temple and sacrifices they mean Gods pure worship and service. 
Mal. 1.11.  The Prophet here therefore sets forth or describes the spiritual Kingdom of Christ, under which it is lawful to call upon God, and to lift up pure hands in every place, 1. Tim. 2.8. And neither in this place nor at jerusalem, saith Christ, shall men worship the Father any more: but the true worshippers shall worship the Father in spirit and truth, vers. 23. With our eyes therefore do we behold the accomplishment of this prophesy, namely, that God's house is made the house of prayer to all nations, that so in all languages he may be called upon, Abba Father. The jews therefore can no longer boast that they only are God's peculiars. Thus you see then how necessary it was that the Prophets should suit their manners of speech to the times and customs then in use, that so all might understand them: for the time of the full and open revelation of things was not yet come, but God's service was clothed with divers figures.  
And yet no question but this Temple thus consecrated for the service of God, was truly and really his house: for he had told by Moses, that he would be present in every place where he should put the remembrance of his name, Exod. 20.24. And Solomon in dedicating the Temple said, When they shall come and pray in this house, then wilt thou hear in heaven thy dwelling place, 1. King. 8.33. which is the cause why Christ reproacheth the jews for making his Father's house a den of thieves, Math. 21.13. and thereunto adds this our text to that in jere. 7.11. Now Christ called the Temple the house of prayer, as having respect to those times in which the Gospel was not yet published. For albeit he was come, yet he was not then known, neither were the ceremonies of the law abolished. But when the vail of the Temple was rend in twain, Mat. 27 51. and remission of sins preached in his name, Luk. 24.46.47. Act. 13.38. than these high praises touching the Temple and other ceremonies took their end, for then God began to be called upon of all nations.  
And yet herewithal let us mark that we are called into the Church upon condition that we call upon the name of God. 
We are called into the Church, upon condition to call upon God.  For those do but glory in vain who hold a place therein, and yet make little or none account of prayers, nor of true invocation. In what place soever we be then, let us beware we despise not this exercise of faith, seeing it sufficiently appears by the words of our Prophet, that prayer is the greatest and the most excellent service that God requires of us: as also it is said in Psal. 50.15. that the holiness of the Temple consisted in the prayers which then had their force there.   
Vers. 8. The Lord saith which gathereth the scattered of Israel, yet will I gather 
* Or, upon him.  to them those that are to be gathered to them. 
HE again confirms that which he said before touching the re-establishing of the people, 
A confirmation of the former doctrine.  for he hath heretofore wonderfully extolled that grace of God whereby he should deliver his chosen: but the estate of the Church was such, that these promises seemed ridiculous. These are no needles repetitions therefore, but were of necessity to be added for the sustentation of the weak, that that which otherwise was incredible, might be assuredly confirmed unto them.  
Who gathers etc.] Isaiah gives God this title in regard of the circumstance of the matter in hand, because it is his office to gather in the Church when it is scattered abroad, which is confirmed in the same sense out of the words of the 147. Psal. vers. 2. The Lord builds up jerusalem, and gathers together the dispersed of Israel. For this cause then he promiseth to assemble them again, yea, and to join divers nations unto them, that so the Church might grow and multiply into a great number. As oft then as we doubt of the restoration of the Church by being astonished at the sight of so many storms & tempests wherewith it is tossed, let us lay hold upon this buckler, and cover ourselves therewith, namely, that it is the Lords office to gather together the dispersed of Israel; yea, though they were divided and scattered to the utmost part under heaven, yet, that even thence will the Lord easily gather us, and restore us to our perfect estate: Deut. 30.4.  
Yet will I gather upon him.] I willingly retain the propriety of the Prophet's words: Gnal, that is, to, or upon: for (as I think) he hath an eye unto that which he said in the former verse, namely, that the Temple should be set open to all people: and here signifies, that God shall add to the jews which should be gathered a great number of others, which is now indeed accomplished. For he not only gathered together those which were dispersed in Babylon, but also gathers together other scattered sheep, which often, and almost every day came to pass, john 10.16. so as he never ceased gathering till he had added a great heap to those which were first gathered.   
Vers. 9 All ye beasts of the field, come to devour, even all ye beasts of the forest. 

Having comforted the faithful, he now turns himself to the hypocrites.  IT seems this prophesy agrees not with the former, because whatsoever the Prophet hath hitherunto spoken was full of sweet consolation, and now he denounceth terrible threatenings, and an horrible destruction. Truly one would take these things as contradictory one to another. But having comforted the faithful, we must not think it strange if he now advertise them notwithstanding touching the calamity which should ensue, to the end that when they should see all things in an uproar and confusion, yet they should not faint nor be discouraged: as also that their necessities might therewithal stir them up to run to the free grace of God with the greater zeal and diligence. There was yet another reason. For the hypocrites abuse Gods promises, and glory thereof falsely: they are ready to conceive a vain hope, proudly insulting in those matters which do nothing at all belong unto them. Now you see the cause then why the Prophet meant to disappoint them of all matter of rejoicing. And thus this prophesy hath a twofold use: First, to preserve the faithful from desperation at the sight of so many calamities which should in a manner overwhelm them: and that even whilst all things were quiet, by faith foreseeing the evils to come, 
This Chapter hath a twofold use.  yet they should content themselves with this only remedy. Secondly, that the hypocrites might be astonished with fear and trembling, that they should not insult in their overweening, nor bless themselves, under pretence of these promises.  
God therefore calls not men, but cruel beasts to devour the people. He commands the faithful than not to be troubled, nor to suffer themselves to be transported in their minds by distrust when these wild beasts should be sent. And yet therewithal he meant to awaken them that he might draw them to repentance: and to exhort them patiently to wait for God's mercy, that so the promises might not lose their authority.  
By the beasts of the field, he means all sorts of beasts, and so comprehends not only the Chaldeans, and Assyrians, but also Antiochus, 
Antiochus.  the Romans, and other nations, who afflicted this people with divers wars. But he especially respects that discomfiture of the people by the Chaldeans, who afterwards led them captives into miserable thraldom.   
Vers. 10. Their watchmen are all blind: they have no knowledge: they are all dumb dogs: they can not bark: they lie and sleep, and delight in sleeping. 
NOw he adds the cause why the people were destinated to this destruction, 
The cause of the people's destruction.  namely, in regard they were governed by wicked Princes and Pastors. Not that the fault rested wholly in them, and that the people were innocent; but because their sin was the beginning of this mischief. For if we follow blind guides, that shall not excuse us; but we rather worthily bear the punishment of our own iniquities, in regard the Lord takes away good Governors from such as he means to chastise for their unthankfulness.  
By the word watchmen, he not only understands the Prophets which had the gift or charge of teaching, but the judges, Governors, & Kings, whose duty it is to administer all things with equity and uprightness. And thus he comprehends two sorts of governors, 
Magistracy and Ministry, as the two eyes in man's body, to govern the Church by.  namely, both Civil, and Ecclesiastical, whom the Lord had established as the two eyes in the body for the well ordering of the Church. If they be wicked or faithless, there can not a more dangerous plague happen to the Commonwealth.  
In the first place then the Prophet reproacheth them for their ignorance. 
1. Ignorance.  For as the principal virtue of a good Pastor is to know what belongs to his charge, that he may be able to discern and judge what is profitable or hurtful for his flock, and then to watch over them carefully, and to stand as it were upon his watchtower, that by all means he may procure the salvation of his sheep: so is there nothing in the world that doth worse beseem him then ignorance & blindness. No man then shall be fit for this office, 
Nothing more unseemly than ignorance in a Minister.  unless he be acquainted with the right manner of governing the people. Hence it appears what account is to be made of the Idols of our time, 
Idol Ministers.  who proudly vaunt with intolerable insolency of the title of Pastors, though in the mean while they be unlearned, and grossly ignorant.  
Secondly, in calling them dumb dogs, 
2. Idleness.  he taxeth them of idleness, and carelessness. For seeing it is required of a good Pastor that he be diligent & industrious: 
Destruction not far off when learned and painful Pastors are removed, and ignorant idle-bellies placed in their rooms.  in calling them slow-bellies, he shows there was nought in them worthy the title of Pastors. When we then are deprived of good Pastors, and that either sots, or cruel wolves succeed them, let us see and acknowledge God's wrath therein; and let us assure ourselves that destruction is not far off. For from thence, the Prophet gathers his threatenings, and denounceth desolation to the people, when their Pastors are dumb: Prou. 29.18. It follows then, that Pastors are ordained of God to perform the office of dogs: that is to say, to watch, to scare away thieves and robbers, and not to suffer them to enter into the sheepfold. If dogs then stand so carefully upon their watch, and in such wise regard their Master's profit, as to be always watching for his safety, and will never cease barking at those, who it may be are able to kill them: ought not the sleepy and idle Pastors blush to be overmatched by a brute beast?   
Vers. 11. And these greedy dogs can never have enough: and these shepherds cannot understand; for they all look to their own way, every one for his advantage, and for his own purpose. 

3. Covetousness.  THe third vice he reproves in these wicked Pastors, is their insatiable covetousness. Though they be idle in governing, saith he, yet they are valiant and hardy enough in supping up the broth. Some extend these words of the Prophet further, namely, that such rule with cruelty: and this vice is expressly reproved by ●zechiel, 34.4. For false Prophets are ordinarily fierce, and behave themselves uncivilly and barbarously over the poor people. But he that shall advise himself well touching these words, he shall see that the Prophet taxeth their unmeasurable avarice, which he also in the next words paints out at large.  
Every one looks to his own way.] That is to say, they are diligent in their affairs. Every one seeks his advantage. In a word, his meaning is, that there was none, but preferred himself first: as if every one had been borne for himself only.  
The word Mikkatsehu, is diversly expounded; for some translate; To his end: that is to say, to his affairs: but this agrees not with the Prophet's meaning. Others; After the limits of his covetousness. But the most natural sense (as I think) is right: which phrase of speech, is also common among us. Every one then being given unto covetousness, they drew and appropriated all things unto themselves, seeking their own commodity, without regarding the good of others.  

He which is given to inordinate lusts, can never serve God.  Hence we gather; that he which is given to inordinate lusts, can never serve God: and whosoever he be that busies his brains to heap up riches, will never apply his mind to build up the Church of the Lord. I know not a more dangerous blindness than covetousness. A true Pastor therefore ought above all other vices to flee that, if he will serve God faithfully. Do we see then that the Prophet complained thus of the wicked Pastors of his time? Let us not be troubled if the like befall us now: Use. neither let us think it any new thing, if we see so few to employ themselves in good earnest, in the work of the Lord.   
Vers. 12. Come, I will bring wine, and we will fill ourselves with strong drink: and to morrow shall be as this day, and much more abundant. 
Having reproved the covetousness and idleness of the Pastors: now he sets forth their malice and desperate obstinacy: 
4. Despera●● obstinacy.  for he brings them in speaking, and describes their wicked talk: whereby we may discern, they could not be reduced into the right way, neither by any admonitions nor threatenings; but audaciously contemned whatsoever was said unto them. In Chap. 22.13. & 28.15. the Prophet hath recited the flouts of scorners, who invited one another to play the epicures and drunkards, whilst by the servants of God they were exhorted to fast in sackcloth and ashes. Let us eat and drink, say they, for too morrow we shall die: as if they should have said; What mean these Prophets to importune us so much? We shall look but with lean cheeks, if we follow their counsel. These and the like blasphemies they were not afraid to utter: as we have seen in Chap. 22. and 28. And Isaiah repeats the same complaint here, to wit, that the Pastors hardened their hearts, and obstinately contemned the judgements of God.  
Now he reproves them not for drinking wine and strong drink, which in itself is no unlawful thing: but he taxeth their braine-sicknesse and brutishness, which makes men proudly and presumptuously to despise the word of the Lord. The abuse of wine is condemned in other places. 
Chap. 5.  But the Prophet in this place inveighs against this frantic malapartness, whereby they loftily combined themselves against God, and trampled under feet all threatenings, admonitions, reprehensions; and in a word, all religion. And yet no doubt but he taxeth this horrible and hateful vice, in that they overcharged themselves with wine and meats, when they had no need; that neither shame, fear, nor reverence of God or man, might disquiet their merriments. For it is the custom of the wicked, to glut themselves with all the belly-cheer they can devise; that so they may with the greater boldness and intemperancy, plunge themselves in their filthiness. But is it not an horrible and fearful example to see such a contempt of God; not in strangers, not among the common people; but in the heads and governors, who by their godly conversation, (in this holy and sacred order, which was the figure of Christ) should have been guides unto others? For the Kings and Priests bare in them his image, and were types of him. We may easily judge how insupportable this pride is, whereby men thus furiously oppose themselves against God's word. For when we come once to reject this sovereign and last medicine, our case is desperate; we are past cure; because we will not suffer the Lord to bring us again into the right way. For this cause, in Chap. 22.14. the Lord vows, that this iniquity shall never be pardoned.  
Thus than the Prophet notes out an extreme impiety: and let us observe his words diligently; To morrow shall be as this day: that is to say; Have we been merry to day? we will be yet more merry to morrow: let us not pine ourselves away before the time.  
He amplifies their fault, because in deriding God's patience and long suffering, they promised to themselves impunity: as if God slept, or sat idle in heaven, as oft as he defers his judgements. Men at this day endeavour to benumb and bewitch their own consciences with such diabolical proverbs as these, mentioned in this text, 
Devilish proverbs.  that they may the more freely wallow themselves in all sorts of voluptuousness, and take liberty to commit wicked and execrable impieties. That we then may escape this horrible judgement of God▪ let every one search and try his own ways, and a far off let us espy the wrath of God; lest being overtaken at unawares, we be suddenly overwhelmed therewith.    

THE LVII. CHAPTER.  
Vers. 1. The righteous perisheth, and no man considereth in heart: and merciful men are taken away; and no man understandeth that the righteous is taken away from the evil to come. 

The Prophet continues on his argument still.  ISaiah prosecutes his argument still. For having showed how securely hypocrites repose themselves in their pleasures, and with what impudency they despise God's word; he further complains, that they consider not the works of the Lord: for we are placed in this world, as upon a spacious Theatre, to behold the acts of our God. Neither is there any of his works, how mean soever they appear in our eyes, that we should lightly esteem; but aught rather diligently and attentively to observe and consider them. Now among other testimonies of his providence, the Lord sets before us the death of the faithful, and of approved men whom he takes out of this world, when he is purposed severely to chastise and correct his people. But no man lays it to heart, neither imagines that such matters should be forerunners of imminent destruction, namely, that the good are gathered to God, and laid up in safety, that they may not be wrapped up with others, in so many common miseries. The sum is, that the wicked greatly deceive themselves, in thinking that the prolonging of their lives, should be the only happiness that can befall them: and that for this cause they should take themselves to be in better case than the faithful, who die sooner than they. For as they are glued to the world, so under this pretence, do they harden their own hearts, that (as they suppose) God favours them exceedingly, in suffering them to be safe and sound, whilst others die.  
If by men of mercy you understand the charitable and pitiful, than this epithet must be diligently noted; for thereby the Prophet shows what the true righteousness of God's children is, whereas hypocrites place their righteousness in things of no value. Now there is no virtue more pleasing unto God, than liberality, whereby we manifest our righteousness, and discover unto all an heart void of guile. But merciful men may as well be taken in the passive signification, namely, for such to whom the Lord shows mercy: for this manner of speech is common enough among the Hebrews. Neither is it from the purpose to say, that the grace of God should be privily opposed to the perverse and sinister judgements of men, who are wont to condemn such as die 〈◊〉 the flower of their youth. And yet seeing the Prophet in many places adorns the children of God with this title, of being merciful and liberal, I see no inconvenience, if (as I have said) we make it a true definition of righteousness.  
By this it appears that then the Lord gathered a great number of good men out of the world unto himself, whose death prognosticated some horrible calamity; & yet that the jews regarded not such forewarnings. Nay, which is worst of all, they took occasion thereby to overflow with the greater freedom in all licentiousness, thinking all should go well with them, when they survived the best men.  
Now this doctrine is very fitting for all ages & times. For, for the most part, it comes to pass that God takes the good out of this world, when he is purposed sharply to punish the sins of the wicked. Why so? Surely as he hath a tender care over those that be his, so he pulls them often times as brands out of the fire, having compassion on them, to the end that such as shall survive them, may therein perceive a token of God's wrath. And yet this is not a perpetual law, seeing the elect are often wrapped up in the temporal judgements with the wicked. Notwithstanding the taking of them away first, is a thing so ordinary, that it seldom falls out otherwise: whereof in our time we have a famous example in the death of Martin Luther, 
Martin Luther's death.  who was taken out of this world a little before Germany was pitifully wasted with that furious war, which many years before he had foretold, whilst he thundered against the contempt of the Gospel: against the villainies and foul enormities which then overflowed in every place. Often he entreated the Lord to take him out of this life before he should see those horrible judgements which he had threatened: the apprehension whereof made him to quake for fear: and this request he obtained of the Lord. Soon after his death a sudden and unexpected war began to invade, and miserably to afflict Germany: even then when they suspected nothing less. And examples hereof also we have daily. And doubtless, if men did well consider of them, they would not flatter themselves so much in their iniquities as they do. But I have thought it good to recite this in particular, not only because it hath happened within these few years: but also that it might be the more apparent, in regard it fell out according to that which so excellent a Preacher of the Gospel, and a Prophet of God had foretold. We therefore ought diligently to observe the work of the Lord as well in the lives, as in the death of the just: but most of all in their death. Whereby the Lord calls them to the enjoying of a better life: that so they may be delivered from those miseries, into which the wicked must at length be plunged.   
Vers. 2. Peace shall come: they shall rest in their beds, every one that walketh before him. 

The state of the faithful after their death.  THe Prophet here describes what the state of the faithful is after death. For the wicked who think there is no life after this, do judge that good men are perished, because they can apprehend nothing in death but ruin and perdition. Jsaiah therefore saith; that such a peace shall come, as is more desirable than a thousand lives that are replenished with troubles. As if he compared the good to crazed soldiers, who are permitted quietly to take their ease.  

Simile.  He adds the similitude of sleep, to show, that they shall be set free, and delivered from all disquietness and care, as if they safely and sweetly slept in their beds. Whereas he adds, every one that walks: I refer not whosoever to the word peace, as some expound it. Namely, that peace shall go before the faithful, as if it led them the way. But I think he therein notes out the faithful. As if he should say, Whosoever walks before God, he shall have peace. And therefore when the righteous do die, they (after the enduring of many troubles) are called to peace and rest, as having finished their course.  
Now they rest in their beds, in regard they do not yet enjoy full and perfect glory and blessedness: but wait for the last day which shall be the time of their resurrection, wherein all things shall be fully restored. And me thinks Isaiah meant to say so. But, may some say, Quest. Do not the just enjoy peace in this present life? For the fruit of faith is that we possess our souls in patience, Luk. 21.19. Rom. 5.1. I answer, Ans. that albeit faith begets peace in our hearts, yet notwithstanding we are tossed to an fro with many waves, and are never so secure and quiet in this life, as when the Lord draws us home to himself. The death of the just than you see brings them to a sweet rest and peace, because the same is precious in God's sight: Psalm. 116.15. But the death of the wicked is full of horror. From this place also we may gather, that our souls are immortal: for were they without any sense, as some brainless ones have dreamt, then could they not be said to enjoy any peace. They are in peace and rest then, because they live in Christ.   
Vers. 3. But you witches children, come hither, the seed of the adulterer, and of the whore. 
Having spoken of the happy and peaceable death of the faithful; 
The cursed life and death of the wicked, opposed to the blessed life and end of the godly.  he inveighs with exceeding vehemency against the wicked, who for all this, ceased not to lead a lewd and lascivious life without taking the death of the righteous to heart. For as he hath affirmed that the faithful are in peace: so contrariwise he denounceth an unreconcilable war against the other. Nay, which more is, he hath showed that death to God's servants is an hiding place which defends them from the whirlwinds, hail, and other tempests: that afterwards the obstinate contemners may be laid open to all sorts of calamities. For we must note here the opposition between the faithful which walk before God: and the wicked who cease not obstinately to resist him. The former after death, shall have peace: the latter shall be vexed whilst they live, and after death shall feel horrible torments.  
He summons them before God's judgement seat: because they thought to escape by their sophistications. But he shows that they shall gain nothing thereby, because they shall be drawn before the same whether they will or no. For, as they had made their hearts over hard, so was it needful that they should be pricked with the sharper lancers: doubtless the Prophet could not use too much severity, as well to awaken their drowsiness, as to beat down their pride. Who knows not with how great overweening the jews insult in regard of their race? The Prophets therefore are usually wont to crush this their arrogancy and high mindedness; by affirming that they were none of Abraham's children, in respect they behaved themselves as bastards, and such as were degenerate.  
This is the cause why our Prophet terms them, the seed of the adulterer, and of the whore. With which also Ezechiel reproacheth them in Chap. 16.3. saying, Thy father was an Amorite, and thy mother an Hittite. And the like phrases of speech are used in many other places: Hosea. 1.2. Thus than he brings their intolerable pride down to the ground, and in despite of their teeth draws them forth into the light, that they should not think they could escape the tribunal seat of God.   
Vers. 4. On whom have ye jested? upon whom have ye gaped and thrust out your tongues? Are not ye rebellious children, and a false seed. 

Hypocrites unmasked in this, and the verses following.  THe Prophet shows that the jews have no occasion at all to glory so much under pretence of their lineage or stock, seeing they derided the Prophets of God. Now they thought it was but with men, with whom they had to deal when they rejected the word. And so at this day we see how impudently the wicked despise the doctrine of their salvation, and scorn the Ministers of it; and yet in the mean while, cover themselves under a vain show of religion. This is the reason then wherefore the Prophet presseth them so near, and reproves them so sharply. As if he should say, When you thrust out your tongues on this manner against God, and scorn his word, do ye think you have to deal with a mortal man? For these words, on whom, signifies that they sought out evasions and pretences to cloak their impiety withal. For the ungodly will not acknowledge that they rebel against God: no, they think foul scorn any man should so judge of them: but yet they must be brought out into the light, and convinced of their wickedness. And seeing there is a God, they must be told that they make open war upon him, in resisting or in rejecting his word, and in esteeming no better thereof, then of a fable.  
To open the mouth, and to thrust out the tongue, is here taken in one signification: unless that under these two phrases the Prophet meant the better to discover their impudency, namely, in that they thought it not enough only to reject the Lord, but they must also deride him. For the inward contempt of the heart caused them to utter forth such manifest scoffs and blasphemies, so as they were not touched at all with any fear of dishonouring themselves.  
Lastly he concludes, that they are rebellious children, a lying seed, and therefore hath just cause to esteem them the sons of an where, for such a contempt could not be found in the children of Ahraham. By this we learn how the wicked aught to be handled, and with what severity they are to be reproved, that they may have no cause left them whereby to flatter themselves: and, the more they despise whatsoever is propounded unto them in the name of God, the more ought we to discover and to manifest in all men's sight their impieties so full of sacrilege.   
Vers. 5. Inflamed with Idols under every green tree? and sacrificing the children in the valleys under the tops of the rocks. 
OThers translate, Who take pleasure in consolation. But our Prophet takes a similitude used in many places of the Scriptures, and very fitting to the circumstance of this place. For the Lord is wont to compare lust, wherewith poor and miserable Idolaters are furiously transported and inflamed, to the love of brothels, for they keep no measure at all, neither will they suffer any to restrain them from their folly. Now Idolatry in God's sight is a most hateful kind of whoredom.  
As touching the Hebrew word Elim, some translate it Gods, others oaks; we may take it in whether sense we will, for there will be no great difference: and all the expositors agree that the Prophet condemns Idolatry. I contend not then about the words, though it be very likely that one thing is repe●ted twice, according to the custom of the Hebrues: and yet it may be under an ambiguous word he alludes to their gods.  
Sacrificing children.] Hear he presseth the jews nearer, and shows that they are none of Abraham's true children. Why so? Because they polluted themselves with all manner of superstitions: and in regard they pleased themselves in such forgeries, therefore he discovers their villainies. As if he should say, You pretend religion, but I protest that you play the whoremongers with Idols. For thus must we manifest and point out (as it were with the finger) the impiety which subtle and politic heads endeavour to varnish over with sundry delightful colours. The Prophet therefore dischargeth his duty most faithfully, in adjuring them thus before God's tribunal, and in proving to their faces that they were guilty, though they meant to play the cavillers to the full.  
Now he shows that they were rebellious, and had revolted from God's law through detestable Idolatries. Then he comes to some particulars, and mentions an horrible, nay, a prodigious and execrable kind of service, namely, Sacrificing of children. 
How greatly the spirit of error prevails in such as are revolted from God.  Whence it is evident, how greatly the spirit of error prevails over men after they have once turned away from God. For Satan so possesseth their understandings, that he makes them become stark bedlams. For we must needs conclude that such are frantic and out of their wits who spare not their own children, but will cut their throats, and think they have then performed an acceptable sacrifice. And yet these cruel murderers wanted not their pretences wherewith to cover their execrable villainies, to wit, the example of Abraham, who spared not his only son. For the ancient Hebrues are of opinion that these customs proceeded from an inconsiderate zeal: as if they should have said, 
Abraham's example in offering up his son inconsiderately and perversely followed of the jews.  Seeing we are descended from Abraham, we ought no more to spare our children then he did. But this good Patriarch did it in obedience to God, Gen. 22.2.12.16. and these on the contrary had no commandment, but did it on their own heads.  
Abraham's example was extraordinary, in which the Lord meant to prove and to manifest to all the faith of his servant. Again, Isaac was not offered, in respect that the Lord satisfied himself with Abraham's prompt and ready willingness: but these sacrificed their children, and therefore this imitation was perverse and damnable, seeing they trod nothing at all in the steps of their father. This must be well observed: for the most of our superstitious observances have sprung from this fountain of inconsiderate zeal, 
Whence superstitions have sprung  because men have greedily snatched at any occasion, and without judgement have followed whatsoever their fathers have done.   
Vers. 6. Thy portion is in the smooth stones of the river: they, they are thy lot: even to them hast thou powered a drinke-offering: thou hast offered a sacrifice. Should I delight in these? 
He prosecutes the same argument, and sundry ways taxeth the superstitions which reigned in judea; for there was no place exempt from idolatry: there was neither rocks, rivers, valleys, nor any corner free, wherein they had not left some memorial of their superstitions. They had their woods and mountains, where they sacrificed according to the customs of the heathen.  
Whether we read it polished stones here, or Parts of the river, the sense will be always one. For the Prophet's meaning is that the jews chose a service of God after their own fantasy, and turned themselves away from that rule which he had prescribed them in his law. Also, that by means hereof all the sacrifices by them devised were wicked and abominable, in regard God only ought to be heard, when there is any question touching his religion and worship. If you will turn it polished stones, than Isaiah taxeth them for the contempt of the law, wherein God had forbidden them to cut or polish any stones with hammers for the framing of his Altar. Exod. 20.25. Deut. 27.5.6. because he would have them sacrifice no where else but upon one only Altar. But in respect that it was the fashion of the Heathen to erect Temples near unto fountains and rivers, the other sense agrees well also.  
These words they, they, have great weight: and it is to be understood as if the Lord gave the jews leave to cleave to their inventions, seeing they had forsaken him, and rather turned after Idols, and forged inventions. As also the Lord by Ezechiel saith to the people, Go, and sacrifice every one of you to his Idol, seeing you will not obey me: Ezech. 20.39. And as I think this exposition agrees best. As if he should say; I even leave you to your own inventions; and it contents me that you are wholly addicted thereunto. And yet no doubt but the Prophet alludes to that place of Moses, by whose mouth God had promised to be the lot and portion of his people, that they might content themselves with him alone. According to which also David saith, The Lord is my portion and my inheritance: Psal. 16.5. For as much as the jews than were revolted from God, and followed Idols, the Lord had just cause to say they might cleave unto them, thereby showing that they should have no more to do with him.  
To them hast thou powered drinke-offrings.] He continues to put them still in mind of their superstitions, and proves that they had renounced and forsaken God, because they had attributed unto them whatsoever he would should be wholly reserved as his proper right unto himself. But the jews might have replied to every one of the Prophet's words, and have said; that in all these things they had none other purpose than to serve God. And yet you see the Prophet fears not to charge them with idolatry, for all their vain and idle pretences: for God's wrath is provoked by superstitions; and the longer they be continued and maintained, the more hotter doth it wax. Hence let us learn what sobriety we ought to keep in erecting God's worship, that we may depend upon his only will and word. For he that shall serve but the least jot from that, shall not only lose his time, but shall also enkindle God's displeasure against him, whose Majesty, as much as in him is, he labours to violate and diminish.  
Should I delight?] We may also turn it; Shall I repent? And this is the most received interpretation, because he means to show the cause wherefore he chastiseth the people. As if he should say; When I shall revenge these enormities, can I repent? Notwithstanding the exposition which I have followed, seems to suit best: Should I take delight or comfort in these sacrifices which you offer me? For idolaters are wont to please and flatter themselves in their inventions; and therefore presume that God also rejoiceth and takes delight and comfort in all things, upon which they dote with burning lust. Such an interrogation is not superfluous then, 
Interrogation.  when men think that God resembles them, and that he likes and approves of all that they think well of: but he on the contrary shows, that nothing pleaseth him, nor is approved of him, but that which accords with his word.   
Vers. 7. Thou hast made thy bed upon every high mountain: thou goest up thither, even thither goest thou to offer a sacrifice. 
He repeats the same similitude again which we have touched before. 
A repetition of the former similitude, vers. 4.  For the superstitious sort commit whoredom with their Idols, in regard that having forsaken the purity of the word, they break that holy marriage knot which God had contracted with them, and sell themselves over unto Satan. But Isaiah meant here to express somewhat more: for in telling them that they had made their bed in an high place, it is as much as if he had said; They were become shameless, for they cared not who saw their villainy, no more than an impudent harlot shuns the presence of men, but is careless of her reputation: so these committed whoredom in the sight of the Sun, and being past shame, ascended up to every high and imminent place, to do it in.  
He compares Chapels and Altars to beds, upon which this cursed filthiness is committed, and men which sacrifice there to bold and brazen faced strumpets.  
In the end of the verse he shows without any figure, what this harlotry is which he condemns, namely, that they sacrificed to Idols. I grant they thought in so doing to serve God; but he rejects whatsoever it is that men forge, according to their own lusts, and detests such a lascivious course.   
Vers. 8. Behind the doors also and posts, hast thou set up thy remembrance: for thou hast discovered thyself to another than me, and wentest up, and didst enlarge thy bed, and make a covenant between thee and them, and lovedst their bed in every place where thou sawest it. 

An amplification of the faul●.  HE amplifies the crime whereof he spoke before, that the people should not flatter themselves in their inventions. Now it is very likely that Isaiah alludes to Moses words, wherein the Lord commanded that they should always have the Law before them: that they should fix it upon the door posts of the house, and write it in rolls, to wrap it about their arms, and about the fringes of their garments, that they might be continually admonished of their duties: Deut. 6.9 and 11.20. Numb. 15.38.39.40. But contrariwise, the jews ceased not to pollute the doors and the posts of their houses with marks and signs of idolatry; and left no corner nor nook free from such defilings. Thus God and his Law were rejected in all places, and in stead thereof, they had set up provocations and enticements unto whoredom.  
Thou hast enlarged thy bed.] Yet once more he repeats that which he had said before, and comes to this clause again, to wit, that the jews committed gross adultery with their Idols; and yet thought they served Gods: but this came to pass, because they neglected to follow the rules of the word. 
Simile.  For it is all one, as if a woman having forsaken her husband, should go and prostitute herself to the stews, and make herself common indifferently to all comers: as if the bed were now become an open field, which might contain a great troup of men.  
For this cause he saith, that she discovered herself without him: because having shaken off the shamefastness of marriage, she suffered others to abuse her. For God holds the place of an husband, to which she ought to have been subject: but she sought out new companions, and broke the faith of marriage. He amplifies this crime, in regard the jews did voluntarily present themselves before the idols: as if a disloyal wife should run after another man, to have his company.  
Moreover, under another figure, he taxeth their inordinate lust, in respect that one only glance of the eye served the turn, to carry them suddenly and dotingly away into every place. Therewithal also he convinceth men of rashness: who think themselves very sharp witted in things belonging to God's service; and make choice of their places where themselves list. But this is a devilish wit; for the Lord will have our eyes fixed in such wise upon him and his word, that they rest closed and shut up against all other things.   
Vers. 9 Thou goest to the Kings with oil, and didst increase thine ointments, and send thy messengers far off, and didst humble thyself unto hell. 
HEre the Prophet reproves another vice almost like the former: 
It is just that such as will not rest contented with God, should wander up and down restlessly without relief.  for impiety begets many errors, and forceth light heads that are void of God's fear into very sore and perplexed molestations. And is it not good reason that such as will not rest in God should be restless, or rather tossed up and down with whirlwinds? He reproacheth the jews then that they vexed themselves so much, and so long a time in hunting after the help of strangers, namely, when they endeavoured to oppose the aid of the Egyptians against the Assyrians: and then being defrauded of their hopes, they began to troth to the Chaldeans. 
See 2. Sam. 28.5.6.7.  For when men have forsaken the fear of the Almighty, than they seek help in others, and not only weary themselves, but are a great cost and travel to achieve the same. And whilst the Lord gives quiet sleep to his beloved ones, that they may quietly finish that they have to do, the wicked vex themselves for nothing. They rise early, and go late to bed, and eat the bread of carefulness: as it is in Psalm. 127.2. And yet in the mean while they cannot enrich themselves the value of a nail: because they do nothing under God's authority or government. Now the Lord punisheth them thus, to the end they may wander up and down, as men at their wit's end, being ever in doubt and perplexity, without ever enjoying the benefit of a quiet and contented mind.   
Vers. 10. Thou weariest thyself in thy manifold journeys, yet saidst thou not, There is no hope: thou hast found life by thine hand, therefore thou wast not grieved. 
HIs meaning is, 
Men labour in vain when they follow not God.  that men labour in vain when they follow not God. For they vex themselves without profit, as we have said before: because whatsoever it be that is taken in hand contrary to the will of God, can never have good success. And here he doth wittily deride the perverse endeavours of such, as in taking much pains, had rather waste and consume the strength of body and mind, then with quietness to go whither the Lord called them.  
It is labour lost.] That is to say; Albeit thou seest thy journeys serve thee to no purpose, yet dost thou obstinately go on in pursuing thy enterprises. And yet very Idiots are wont to repent, when their counsels prosper not well. Such than must be called perverse and desperate, 
Who they be that deserve to be called perverse and obstinate.  who having experience of Gods cursing and crossing their affairs, are not moved sometimes to enter into their own hearts, and to say, What dost thou? jeremiah in his 18. chap. and 12. verse toucheth this obstinacy; but in other words: for he shows that the jews were grown so stubborn, that they desperately said, It is done: that is to say, We will walk after our own imaginations: we have concluded it shall be so, and we purpose neither to alter nor change our determinations. But Isaiah in this place reproves that senselessness wherewith they were so besotted, that they could not be brought to acknowledge their own folly, nor repent so, as to turn into the right way again.  
Thou hast found life.] Some take life here for food. As if the Prophet had said; This thy labour hath been as acceptable to thee, as if thou hadst gotten thy living, in labouring with thine hands. Others take life of the hands for delight or great voluptuousness: and these two expositions come to one reckoning. But there is yet a little more difficulty, namely, whether he speaks here in good earnest, or by way of scorn. For if there be no figure used here, than the sense will be thus: Thou wert not sorrow, because fortune seemed for a time to favour thee. Whilst the affairs of unbelievers succeed well, then they flatter themselves more and more in their infidelity. As the common proverb is, Prosperity blinds men. But this falls out then especially, when having forsaken God, they follow their own ways and deliberations. For than they despise the Lord. It may also be read by way of scorn, as if he should say, Whence is it, I pray thee, that thou breakest not off thy course, nor repentest? why dost thou not acknowledge thy folly? Is it because thou hast life in thine hands, and because all things fall out according to thy desire? This reading pleaseth me best: though I reject not the other. Truly it appears sufficiently by the histories that this people had small cause to glory in their good successes. For the league which they first made with the Egyptians, next with the Assyrians, and lastly with the Babylonians was pernicious and deadly unto them. So as they felt by experience how unadvised they were to call such companions into their rescue. The Prophet then had good reason to object against them that they had found life by their hand. He sets out the sottishness of the jews therefore, in regard they wittingly plunged themselves into ruin, and obstinately pursued their own perdition; whereas at least they ought (even by the example of fools) to have become wise after they had tasted the whip.   
Vers. 11. And whom didst thou reverence or fear, seeing thou hast lied unto me, and hast not remembered me, neither set thy mind thereon? Is it not because I held my peace, and that of a long time? Therefore thou fearest not me. 
HE inveighs here more sharply against the jews, 
There can be no true fear of God, but where he is worshipped purely.  in that they were destitute of all fear of God; howsoever they bragged of their holiness, and pretended a vain title of religion. For hypocrites not only flatter themselves in their superstitions, but the common people take them for petty gods: and for this cause they insolently advance themselves both against God and men, and set forth themselves with an impudent malapertness. But our Prophet pronounceth that there can be no true fear of God, where he is not purely worshipped, nor according to the precise rules of his holy word. For let men esteem the best they can of all their goodly superstitious devotions; yet all is but mere folly and impiety. Thus than he protests that they have no fear of God, nor no religion at all in them, though they gloried never so much of their painted sheath. Nay, which was worse; by their ceremonies they made it manifest as by infallible testimonies, that they had no reverence nor awe of God in them. For the Lord testifies by Moses, that he would prove whether they loved him from the heart; in suffering false Prophets to bring in superstitions and idolatries: Deut. 13.3. All such then as run after such trumpery do evidently show that their hearts are void of God's true fear: for if they considered, that one day they must yield an account thereof before his judgement seat, they would not so presumptuously tread his commandments under their feet.  
Where he complains, that they had forgotten him; it is to show that they had not sinned against him through ignorance, but of an obstinate maliciousness. For having a contain rule of a godly life set down before them, they wittingly revolted from God, and broke their faith which they had promised him. We are heedfully to observe how terrible this thunderclap is which is shot from heaven, as it were against all hypocrites, who scorn all threatenings, and cover themselves under vain pretences: when he thus testifies, that they have no spark of the fear of God in them: that they have forgotten him: and are full of lies.  
It is not because, etc.] I have thought it fit to insert the particle of rendering the cause here, which must be supplied, to the end the Prophet's meaning may be the more manifest. For those that supply it not, vex themselves much to draw out an exposition. But we know how usual this manner of speech is among the Hebrews. The Prophet blames the jews for thus abusing the patience and long suffering of God: which notwithstanding should have mollified their hearts: Rom. 2.4. But such is man's malice, that he thereby emboldens himself in sinning: and thinks he hath good leave to do whatsoever him listeth as long as he is suffered to escape unpunished: Psalm 50.21. And therefore I expound this member thus: Thou fearest not me, because I have held my peace: whereas on the contrary, my lenity should have broken thine hard heart. Hence we gather, that the jews had no cause to complain that God dealt too severely with them, seeing that though he patiently forbore them a long time, yet they became the worse; and that by means of this impunity. The Lord was urged therefore of necessity to take another course with them: and to punish their iniquities with the greater rigour.   
Vers. 12. I will declare thy righteousness and thy works; and they shall not profit thee. 

Though God suffer long, (yet his patience being abused) he will be avenged at length.  THe Prophet shows that God will suffer no more so long as he hath done in times past, but that hereafter he shall be constrained to take another course with them. He mentions their righteousness, by way of derision: for under this word, he understands all the impieties and errors wherewith they were stained and defiled. As if he should say; I will have your righteousness to be seen of all. For whilst God holds his peace, those that are most unjust, & filled with all corruptions, seem to be petty Saints: but when God gets up into his judgement seat, than men are forced to come out of their dens, and their villainies are manifested to every one: Psal. 50.21. The Prophet therefore meant to say, that the world esteems horrible impieties to be virtues, as long as God is silent: but this shall vanish at the last, when he shall sit to judge of them. For after men shall have flattered themselves much, and for a long time together, yet in the end they shall feel him to be their judge.  
And they shall not profit thee] This appertains to the effect; by which men are wont to judge of things for the most part. For they care not whether the matter be just or unjust, but imagine, that whatsoever is profitable, aught to be approved of: and therefore denounceth, that all the works from whence they expected any benefit should turn to their detriment and ruin.   
Vers. 13. When thou criest, let them that thou hast gathered together, deliver thee: but the wind shall take them all away; vanity shall pull them away: but he that trusteth in me, shall inherit the land, and shall possess mine holy mountain. 

The former verse amplified.  He shows now more at large, that which he touched but briefly in the former verse, namely, that when the matter shall come to the upshot, they shall be confounded: for the clause, let them deliver thee, signifies as much as if he had said; they shall not be able to do it. In this verse than he alludes to that which he said before, in vers. 9 to wit, Thou goest to Kings with thy presents. And for this cause he calls all the means whereby the jews thought to secure themselves, gathered: for in resting thereupon, they prostituted themselves to all kinds of villainies, as if they had had been liable to no punishment at all, in regard they were fortified with ramparts on every side. But the Lord shows how vain all their preparations are, that are thus gathered together without him.  
The cry here signifies that calamity wherewith they should be afflicted. For being settled upon leagues and succours of their confederates, they thought themselves in such safety, as if before they had never been annoyed by such associates. But he protests, that all the aid which they have gathered together, shall serve them to no use: for the hopes which we conceive in the things of this world, and in the help of man, joined with the forsaking of God, is accursed and abominable: jer. 17.7.  
He reproached the jews in Chap. 8.6. for not contenting themselves with the still waters of Silo, but searched out swelling and roaring rivers, which would overwhelm them in the end: which indeed came so to pass. For the Assyrians, Egyptians, and in the end the Chaldeans, not only were unprofitable to the jews, with whom they were confederate, but at last were also their destruction.  
Afterwards there follows an opposition, wherein he recalls them to trust in God; which was the only remedy that ought to be opposed to all calamities: as on the contrary, all our miseries flow from our own infidelity and distrust. 
All our miseries flow from our own infidelity.  And whereas he promiseth an heritage to those that hope in the Lord, it is as if he should have said; What is it that you seek, but that you may live in safety, and that your inheritance may remain wholly unto you? And I am sure myself can give it you. For (tell me) who brought you into this land? Who gave you possession in it? And yet you troth down into Egypt, and seek aid from men which cannot help you, and you set mine assistance at nought. The word heritage out of all doubt is meant of judea, wherein the jews desired to remain securely. For afterwards, he mentions the mountain of his holiness, whereupon the Temple was built. Thus than the jews sought to turn God out of his office as it were, seeing they rather ran for secure to the Egyptians and Assyrians, then to him.  
Hence let us gather a general doctrine, Doctrine. namely, that all our affairs shall succeed well, if we trust in God: but if we reject that, we are not to wonder if we be tossed from post to pillar, and carried with the violence of divers tempests, whither we would not. By the holy mountain, to which the jews were to be brought again, he means, that neither life, nor none of the commodities thereof, are to be desired, but upon condition that we may therewithal enjoy the true worship of God: for the end of man's life is, 
The end of man's life.  that God may have a people to call upon his name purely. Let our eyes then be always fixed upon the honour and service of our God, if we either desire deliverance from troubles, or to enjoy life with the commodities thereof.   
Vers. 14. And he shall say, Cast up, cast up: prepare the way: take up the stumbling-blocks out of the way of my people. 

See vers. 13.  BEcause this promise (to wit, that those who trusted in the Lord should possess the land) might seem ridiculous, seeing soon after they should be banished out of their country: 
A prevention.  therefore this second promise is added for the little remnants sake which yet remained. In which he promiseth that they shall be brought home again into the land of Canaan, though for a time they were cast out and driven into a far country. He meets with a doubt which might arise, that so the faithful might not be discouraged during this long and tedious exile, nor esteem God's promises to be vain.  
Some expound, That the Lord would send true and faithful Prophets which should remove and purge out those offences of the Church, wherewith it was corrupted by false prophets, and wicked governors. For they, as he showed in Chap. 56.10.11. were the cause of the ruin of it, and therefore they judge that here is a better and more desirable estate promised. But this exposition suits very ill, and therefore I had rather follow the first, namely, that albeit the jews for a time were to be deprived of this land, yet the Lord would establish them therein again, who will to that end command the rough ways to be made smooth, for their return. This place therefore agrees with that which we have seen in Chap. 40.1.2.3.4. where the Lord commanded that the people should be comforted: that their return should be proclaimed: and that the ways should be cleansed. For being yet in Babylon as in a sepulchre, and the distance of place very great, and the passage tedious, they were hardly drawn to hope that they should ever return again into their country.  
Isaiah therefore was not lightly to pass over this matter, that so he might take from them all fear of being hindered in their journey, either in regard of the mountains or the sea. He speaks to Cyrus 
Cyrus.  and Darius 
Darius.  then, into whose minds God would inspire a will to give the jews both passage, and all necessaries fit for the same. As if he should say, The Lord will send the jews such servants of his as they little think of now, by whose ministry he will prepare the way, and bring back his people. The manner of speech whereby he commands, hath greater vehemency in it, then if he had spoken in the third person.  
In that he bids them to take away the stumbling blocks: he signifies, that they ought not to be dismayed for the lets and impediments that lay in their way, for the Lord would easily remove them in his good time. Out of the way of my people. The hope of the return is included in this, namely, that after God had brought back his people, he would again place them in the land of Canaan. And therefore howsoever for aught they could see, there was no way nor passage left for them, yet would he provide one, and would break all bars and obstacles. Why so? Because they had the Lords promise here for their return: and in deed it was he that brought them home in safety.   
Vers. 15. For thus saith he that is high and excellent, he that inhabiteth the eternity, whose name is the holy one, I dwell in the high and holy place: with him also that is of a contrite and humble spirit to revive the spirit of the humble, and to give life to them that are of a contrite heart. 
HE confirms the former sentence touching the restoring of the people after the captivity. 
A confirmation of the former sentence.  But this verse may be two ways expounded; either, that the Prophet prevents a doubt which might fall into the minds of the faithful, and so he mentions things opposite; or, that he draws an argument from God's nature, to confirm the hearts of the weak. That this may be the better understood and opened: first of all we know that our minds are often distracted by such thoughts as these, to wit, That God in deed is in heaven, but in the mean while there is a great distance between him and us: and that he little regards us; or else lets things go at six and seven in the world: or that he cares little or nothing for our matters. Now to correct this imagination, the Prophet grants it is true that God dwells on high, but yet doth not therefore cease to behold and to govern this world by his providence: for he is careful of men's salvations, and dwells also with the afflicted, and with those that are of a contrite and broken heart. For though the Lord be high, yet he beholdeth the lowly, as it is in Psal. 113.3.4. and 148.6. and in other places.  
The other sense is, that God resembles us nothing at all. For we tremble in adversity, because we measure him according to our own capacity: and thus we mutter, How can the Lord help us, seeing we are overwhelmed with troubles? Moreover, the afflicted are for the most part despised and neglected. And thus we think that God is careless of us, because we conceive of him according to the reach of our carnal reason. But it is our parts to judge far otherwise of him, and therefore the Prophet saith, that he dwel● in the heavens, to signify, that he is not subject to human affections: for he is always like himself, and never changeth his counsel. As he therefore hath once promised to restore the people to their former liberty, so will he assuredly perform it.  
This exposition I approve of, and yet rather accept of the first, which is more ample and copious, and also agrees with other testimonies of the holy Scriptures, where these two things are often conjoined, namely, That God dwells in heaven, and yet hath respect to things below: but especially of his children, as I said erewhile.  
Dwelling in eternity.] Object. But we grovel on the earth, we are unstable, and never continue stayed nor settled in that which we have once embraced: Ans. and therefore he separates God from men; for in him there is not so much as a shadow of turning: james 1.17. Contrariwise, we are not so affectioned, as to have a perpetual care over such as need our help.  
I dwell in the high and holy place.] The holy place is often taken for the Temple; but here it is taken for heaven itself. 
Why God cal●●● himself the holy one, dwelling on high.  We see wherefore the Lord calls himself holy, and dwelling in an high and holy place, even that he might cause us to know what difference there is bet●e●ne him and us, and between his nature and ours. Besides, we may hence collect a special consolation, 
A consolation.  namely, that the Lord will assist the poor, yea, and dwell in the midst of them, if so be they acknowledge their miseries. For the wicked shall be pressed with divers calamities; but in the mean while they cease not to remain haughty and untamed. Let such never look to have God dwell with them: 
With whom God will dwell.  for those that will expect any comfort from him, must be rightly humbled, and brought low in their own sight. But he stoops even to the dead, that by inspiring new life into them, he may create them anew. Afterwards, he makes express mention of the humble spirit, and contrite heart, to let us understand, that these promises appertain to none that are rebellious and stiffnecked in their afflictions, but to such as having at last subdued all loftiness of spirit, shall show themselves humble and meek.   
Vers. 16. For I will not contend for ever, neither will I be always wroth: for the spirit should fail before me, and I have made the breath. 

He prosecutes the same matter still.  HE prosecutes the same doctrine. For this was an hard matter to persuade them of, in regard that in this tedious banishment, they felt God as it were their enemy. It was no easy matter then for them to conceive such a taste of this grace, as might cause them to take heart unto them, and to be of good cheer. The Prophet therefore meets with this doubt, and shows that the evils which they were to endure, should last but for a time, and that God would not always be wroth. No doubt but he hath just cause given him to be angry: but he rather parts with his right, and pardons that which he might justly exact. And thus he joins with God's wrath, that moderation whereby he comforts the faithful, 
In wrath God still remembers mercy.  lest the spirit should fail. For albeit he reasons from the nature of God, yet this promise is particularly directed to the Church. Let us for ever then keep this point in our remembrance in our extremest anguishes; that so we may not think that God will stand to contend or to plead the case with us.  
When he saith that God is wrath: it is by way of yielding so much unto us, in respect of the weakness of our flesh: for in adversity we can conceive no otherwise of God, but as of an angry judge: and no question it is profitable for us to be touched with this feeling, which ought to bring us to repentance. This phrase of speech than must wholly be referred to our weakness, and not unto God.  
For the Spirit shall be clothed again.] Hear he renders a reason wherefore the Lord will not contend for ever: but this place is diversly expounded. Among other expositions, this seems to agree best; that the Spirit is clothed with the body, as with a garment. In which regard, the body also is called the Tabernacle or dwelling place of the Spirit. If we receive this exposition, there will be a double sense: for some refer this place to the last resurrection, and say, that the soul shall be clothed: that is to say, after it shall departed from the body, she shall return the second time into it, as into her house. And thus it should be an argument from the greater to the less, thus; I will raise the dead bodies: wherefore then should not I put you into a better estate, though you seem as good as dead? The other sense which some others follow, will be better, and less constrained: for this interpretation touching the last resurrection, seems far remote from the scope of the text.  
I have compassed the Spirit in with the body.] As if he should say; It is I that have created men; you must think that I will have a care of them then. But I should think that the Prophet mounts higher: for he teacheth that the Lord handles us thus mildly and graciously, because he knows and is well acquainted with our frailty and infirmities. This doctrine is confirmed unto us by many other places of the Scriptures; but amongst the rest, out of Psal. 103.13, 14, 15. Even as a father pitieth his own children, so is the Lord compassionate over such as fear him. He knows whereof we be made, he remembers we are but dust. Man is like to grass, he flourisheth as a flower of the field. In Psal. 78.38, 39 it is said in the same sense; But he being merciful, forgave their iniquities, and destroyed them not. He often called back his anger, and suffered not his whole displeasure to arise: for he remembered they were but flesh, and a wind that passeth away, and returneth not again. And me thinks the Prophet meant thus much in this place, as if the Lord should have said; What should I do trying my force against a little wind, or breath; or against a leaf, or grass, which vanisheth in a moment, and withers away as soon as it hath felt the heat of the Sun?  
Some expound the verb jaatok, Shall fail: and this agrees well enough to this place; for our Spirit must needs fail, as soon as the Lord doth begin to manifest his power against us: Psal. 104.29. But not to stand upon the signification of the words, we see, I hope, what the Prophet's meaning is: for he shows that God spares us, and useth great lenity towards us, in correcting our vices, because he respects our infirmity, and means to support and relieve it.   
Vers. 17. For his wicked covetousness, I am angry with him, and have smitten him: I hide me and was angry, yet he went away, and turned after the way of his own heart. 

A complaint.  HEre he complains of the desperate obstinacy of the people, and shows that the Lord had exceeding just cause to punish them thus: so as they could not complain of his over great severity.  
For his lusts.] Others turn it, For his avarice. And in this sense if you understand it of avarice, it is by a figure called Synecdoche, taken as a part for the whole. For covetousness is the root from whence other vices spring. But we may take it generally for all lusts. For the Lord was wroth against so many wickednesses, wherewith the jews were stained: and punished them severely for them. But he speaks expressly of lust, to show that they were chastised, not so much for their manifest and open sins, as for that they were guilty before God. For this sufficeth to all men's condemnation, that God is the judge of thoughts. So as he will not only punish notorious iniquities, but also the secret inordinate and wicked lusts and affections of the heart. Besides, he advertiseth them that they are justly smitten: that by feeling their guiltiness, they might humbly sue for pardon.  
I have smitten him, and hid myself.] The meaning of these words is, that his grace stood a far off and was hidden from them for a time. But he speaks according to our opinions. For we apprehend God as an enemy and angry with us, when he punisheth our offences, as we have said before. And doubtless it is needful we should thus conceive of him and apprehend him, that thereby we may be brought to acknowledge our sins: which we will never do in good earnest, neither will we be effectually touched with the horror of them, unless we consider and be assuredly persuaded in our minds and consciences that we have thereby provoked the wrath of God against us. Now as it is expedient that we be brought to repentance by this means, 
Beware of being overwhelmed by desperate, sorrow.  yet let us beware that we be not overwhelmed with sorrow, in imagining either that God is irreconcilable, or that he will have no more to do with us. Thus then the Prophet mitigates these excessive fears, and forbids us to measure God according to our own ell. For albeit he chasten us, yet ceaseth he not to bear a gracious love and fatherly affection towards them whom he hath adopted.  
But he went his way.] This is the rebellion which the Prophet taxeth and reproves, namely, that the people amended not by their stripes, but obstinately persevered in their wickedness: and therefore he shows they were grown past cure, in regard the violent remedies which God used could not bring them back into the right way.   
Vers. 18. I have seen his ways and will heal him: I will lead him also and restore comfort unto him, and to those that lament him. 
THe Lord here on the contrary magnifies his mercy, 
Our maladies incurable, if the Lord should not prevent us by his grace.  in regard that he is favourable to this so obstinate and rebellious a people, and in preventing them of his mere bounty and compassion. As if he should say, I have endeavoured to bring them to repentance by my rods and chastisements, even whilst they pursued their lusts: but they have showed themselves obstinate and incorrigible, so as I have spent all my labour in vain. I might therefore (if I would) justly destroy them, yet had I rather heal and save them. But this can not be effected unless I manifest my great and infinite mercy. Well, I will therefore withdraw my corrections. You see then that our Prophet by degrees amplifies and sets forth God's mercy, whom he brings in as a careful Physician, be thinking himself of the aptest and fittest medicines to cure this people's maladies. But they are incurable, unless the Lord prevent us for his own mercy and truth's sake. Let his rods be never so sharp and biting, yet can they not draw us to repentance, unless the Lord work it in us by his holy Spirit. Alas! without it we are in danger to grow the more obstinate and hard hearted. 
Read Exod. 7.8.9.10.11. and 12. Chapters.  In this people therefore we may behold the image of man's corrupted nature, therein the better to take knowledge of our own obstinacy and rebellion against God; as also what remedies are the meetest to heal our spiritual sicknesses: so as being sick, nay half dead, yet we may recover health, and be brought into the right way, and therein remain.  
Our Prophet shows herewithal, 
Perseverance the only work of God.  that perseverance in a good course is the only work of God, whereupon follows a great consolation, which yet we can not have, nor faith neither, if repentance be wanting: for such as are not at odds with themselves in regard of their sins, can never conceive aught but God's wrath, terrors, and despair. We are carefully to observe the order then which Isaiah keeps here; for he doth not rashly add a consolation to the healing, because such as recover their health, do therewithal recover joy of heart, whereof they were before deprived.  
When he adds, and to those that lament him; he seems especially to note out the faithful who were few in number, as it appears by the Prophet's complaints, who make sharp and bitter invectives against the drouzines wherewith this people was wholly possessed. He speaks to those then who being guilty of common offences, were constrained to weep in regard of the grief which pressed them near: and lamented not only the calamities of the people, but also in pitiful sort mourned under the sense of God's wrath, whilst others plunged themselves in their voluptuousness.   
Vers. 19 I create the fruit of the lips to be peace: peace to them that are far of, and to them that are near, saith the Lord; for I will heal him. 

An exposition of the former sentence.  THis is the explication of the former sentence, namely, by what means the Lord would comfort this people, to wit, by promising and offering them peace: for by the fruit of the lips, he signifies, that they shall hear such good news of peace, as shall revive and rejoice their hearts. And, as I take it, he speaks of the publishing of that peace, which was committed first to the Prophets, then to the Apostles, and other Ministers of the Gospel: as Saint Paul teacheth, 2. Cor. 5.20. We are Ambassadors for Christ (saith he) and do beseech men to be reconciled unto God.  
The repetition of the word peace, serves not only for the greater confirmation, but it also signifies a continual progress of it. As if he should say; You hear nothing now but terrible threatenings: the doctrine of grace and salvation is as good as buried: for you are uncapable of it; your obstinacy is such, that you must be thundered against with terrors and menaces: but one day I will restore unto you the doctrine of peace, and I will open the lips of my Prophets, which shall puplish the same in your ears.  
To those that are far off.] This was added in regard the people, who were carried away captive, thought that these things appertained not unto them, because they were far off, but such as were left in the Country, might happily enjoy this fruit; for their exile was unto them as a kind of rejection. But the Prophet protests, that even they shall taste of this grace, though they be far remote. Lastly, the effect is added, namely, that God would heal the people: that is to say, would keep them safe and sound. Hence we gather that which I touched but erewhile, to wit, that whatsoever appertains to the true and perfect felicity of the Church, is the free gift of God.  
It seems Saint Paul had an eye to this place, in Eph. 2.17. where he saith, that Christ hath brought peace to those which were near, and to those a far off. Now he speaks of jews and Gentiles: for the jews were near, because God had made a covenant with them; and the Gentiles were far off, in regard they had no part in this covenant. Object. But it seems our Prophet speaks only of the jews? I answer, that the Apostle retains the Prophet's true meaning, Ans. if all be well considered: for the jews are said to be far off here, because they seemed to be banished out from the house of the Lord: and in this respect their condition was like to that of the Gentiles. Seeing then that during the time of their banishment, there was no difference between them and the Gentiles, Saint Paul had just cause to put them both in one rank, and therefore makes them pairs: and thus applied that to the Gentiles which our Prophet had said touching the jews: as in like manner he applies the place of Hosea, Chap. 1.10. to the Gentiles: Rom. 9.26.   
Vers. 20. But the wicked are like the raging sea, that cannot rest, whose waters cast up mire and dirt. 
Having spoken of that peace which the faithful should enjoy, 
A denunciation against the wicked.  he on the contrary denounceth against the wicked continual war and perpetual troubles, and garboils of conscience, wherewith they should be vexed. And the rather, that the faithful for their parts might the better prize this excellent benefit of peace: as also, that the wicked might know, that this peace is so promised to God's children, that their condition shall no whit be bettered by it. But in regard these do often vainly and falsely pretend the name of God, and glory in it as a cloak to cover their wickedness withal; therefore the Prophet shows, that they shall have no cause to rejoice herein, or to attribute any thing to themselves in regard of this promise; because they can have no part in this peace. It should be little to their good then, though God showed mercy to his people, received them into favour; or that he gave men authority to publish peace unto them.  
This similitude of the sea, is elegant and very fit to express the disquietness of the wicked. For the sea troubles itself, and is tossed with hideous tempests, though the winds be calm: the waves justle one against another with great violence, and break with a very terrible noise: and so the wicked are vexed with a secret worm, which cleaveth fast to their consciences; for they are in continual terrors, by reason of the gnawing and stings thereof, which is a torment that surmounts all the rest, and the most cruel hangman that is to be found in the whole world. The furies of hell harry and pursue the wicked, not with burning Torches, as the Poets feign; but through anguishes of conscience, and the torment of their wilful rebellion: for every one of them is affrighted, and extremely tortured by his own iniquity: their wicked cogitations amaze them, and cause them to rage, and the guilt and scruples of their consciences astonish them. He hath very aptly then compared the wicked to the raging sea. He that would escape and avoid these tempests and horrible boiling of spirit: let him beware how he rejects this peace which the Lord offers him. There is no mean between these two: for unless we abandon all our lusts, to entertain this peace, we must of necessity be continually tormented and vexed after an horrible manner.   
Vers. 21. There is no peace, saith my God, to the wicked. 
THe Prophet confirms the former sentence, namely, 
A confirmation of the former denunciation.  that the wicked shall gain nothing in seeking this peace; for they shall have alarms rung in their ears on every side; and in regard that God makes war upon them, therefore they shall but lose their labour to hope for peace. I grant the wicked would with all their hearts enjoy peace, yea they much desire it. For what seek they else in this world, but to be secured, and to rock their consciences asleep, that they may take their fill of pleasures, and give themselves over without check, unto all lasciviousness. They endeavour to banish from them all thoughts of God's judgements, 
What course the wicked take to attain peace.  and would feign become senseless: and these they take to be the true means whereby to obtain peace: but they shall never this way enjoy it; for till they be reconciled unto God in Christ, their consciences will ever be galling them, and they shall not cease to be molested with the accusations thereof. And thus he brings in God the only author of peace, who by this terrible sentence, takes from the jews their peace, and calls him his God: opposing it against their vain glory, who falsely covered themselves under such titles. For they could not be said to have any knowledge of God, whilst they rejected both his Prophet and doctrine: and therefore Isaiah is bold by God's express commandment, to proclaim open war against them.    

THE LVIII. CHAPTER.  
Vers. 1. Cry aloud, spare not: lift up thy voice like a trumpet, and show my people their transgressions, and to the house of jacob their sins. 

This Chapter depends upon the former.  THis present Chapter was ill divided, in regard this is knit unto the former: so as if we will understand the Prophet's meaning, we must read this as if there were no breaking off. Isaiah hath testified that the people should be so chastised, that yet some hope of peace remained for them. Now he confirms this doctrine, and teacheth that the Lord hath charged him to cry out of the throat, 
A plain gosier.  or as we commonly say in our speech, with open throat. To what end? Forsooth, to show the people their sins. Neither speaks he only of the lifting up of the voice, but of that vehemency and severity of speech (whereof hypocrites stand especially in need) as if God thundered upon them from heaven. For they flatter themselves in their vices, if they be not rounly dealt withal, and be forced to come into the light: nay, no good is to be done upon them, unless they be laid upon with main blows.  
Where he adds, spare not: it is a form of speech much used among the Hebrews; I speak, and will not hold my peace: as we also commonly say; Cry without ceasing. We have told you that the Prophet speaks not here simply of the sound of the voice, 
Cry sans espargner.  but signifies a sharp & biting kind of reprehension, wherewith hypocrites must be galled to the quick: as for example, if the Prophets should only propound the Law of the Lord, and show wherein the rule of a well ordered life consists, should fall into the praise of God's worship, and without any vehemency reprove iniquities; what would hypocrites have been the better for such a cold manner of preaching? For their consciences are so drowsy, that they cannot be awakened, but with loud and shrill cries. A cold manner of preaching then would do them no good, unless they were sharply pressed and thundered upon with terrible threats.  
Saint Paul (imitating the Prophets) having proved all mankind guilty and worthy of death, he riseth up with great vehemency, against such as had some appearance of holiness, and yet abused God's patience. Behold, saith he, thou art called a jew, and restest in the Law, and gloriest in God, thou knowest his will, and approvest the things that are excellent, being instructed in the Law. Thou takest upon thee to be a leader of the blind, a light to such as are in darkness, an instructor of the ignorant, and an instructor of them that lack discretion, having a form of knowledge & of the truth in the Law. But thou which teachest others, teachest thou not thyself? thou that preachest another should not steal, yet dost thou steal? etc. Rom. 2. Against such, in conclusion, he denounceth judgement, and the horrible vengeance of God; because they abused God's goodness, and gloried in his name in vain. Likewise in this place the Prophet taxeth the jews in particular, who gloried in the name of the Lord, and in the mean while rose up in arms against him.  
This is the course than that must be taken with hypocrites, who content themselves with an outward mask of holiness, if we mean to discharge our duties profitably, and as we ought. And even as the Lord hath exercised his Prophets in this combat, so mus● we also at this day be in like manner exercised; that we may not fear the faces of hypocrites, nor content ourselves to have reproved them lightly, in two or three words, but to cry aloud with might and main against them.  
But, may some say, If the Lord command such to be reproved for their sins, Object. to whom he promiseth peace, than no doubt but his meaning was to leave them some hope of salvation: and yet it is out of question, that this speech is directed to the reprobates, against whom before he proclaimed open war. I answer, the faithful were then few in number: for a small remnant only embraced this peace which was offered them. When Isaiah then gives hope of a peace near hand, he had respect to that little flock: when he proclaimed war, that was to terrify the multitude, who were revolted from God, and contemned all admonitions. For the state of the people was such that nothing was sound nor pure among them, as we have seen in chap. 1.21.  
He mentions the house of Jacob, in regard the most of the people were corrupted. Now this distinction in the Prophet's Sermons is diligently to be noted of us, in that they now speak to the whole body of the people: and by and by restrain their speech to a small number of the faithful. But it is not without a very sharp and biting reproach that he calls those his people, and the children of jacob, which were degenerate from their original, and had shamefully revolted from the faith of the patriarchs. This therefore is a yielding of so much to them: but with a plain mock. As if he should say, There are no deserts at all of theirs which shall privilege them from hearing their own.   
Verse. 2. Yet they seek me daily, and will know my ways, even as a nation that did righteously, and had not forsaken the statutes of their God: they ask of me the ordinances of justice: they will draw near unto God, saying. 

A prevention to an objection.  HE meant here to take from hypocrites all occasions of replies, for they had their exceptions ready, We fear, serve, love, and seek God with our whole hearts. Wherefore blamest thou us as if we were infidels? For we would thou shouldest well know we order our lives according to the ordinances of the law. But to meet with this objection, he denies that they do any thing purely or sincerely: but that all is hypocritical, and from the teeth outward; and therefore God who chiefly requires a perfect heart, 
Gen. 17.1.  rejects such a feigned service.  
And we are to observe the order which the Prophet here follows. For having proclaimed open war against the wicked and hypocrites, he now severely reproves them, and stripes them quite of their feigned pretence, under which they shadowed themselves. For thus they were to be handled and to be ferreted out of their lurking holes: otherwise doctrine would profit them but little or nothing. Which order as all the faithful are to observe in regard of others; so ought every one to apply this doctrine to his several use, that he may not please nor flatter himself in his vices, lest he deceive his own heart, or suffer himself to be seduced by the illusions of the devil. Let every one bring with him a pure and an upright heart, if he mean to profit in the pure doctrine; and to be acceptable to his God.  
Moreover, although Jsaiah attributes to these dissemblers and disloyal some kind of holiness: 
How he ought to come to be fitted that means to profit by the word.  yet he again taxeth them with a very bitter flout, as if he should say, Your impudent boasting is accompanied with too manifest an obstinacy. And thus it is not only a plain mock, but there is a complaint mingled therewith, for presuming to serve God in hypocrisy. Whereas if their shows were rightly examined, and that the whole course of their lives were sufficiently sifted, it would be found that their hearts were far remote from God.  
They ask of me.] Those who think that hypocrites do here complain of God, and rise up against him as it were to plead the matter with him, have not rightly conceived of the Prophet's meaning. I confess we shall see this hereafter: but before that he plucks off from them that mask of feigned holiness. Having said then that they sought God daily, as if nothing had been dearer to them then religion, he prosecutes the same sentence, and saith, that they asked of him ordinances of justice, to the end they might honour God, and follow an upright course of life; to wit, when they made show to burn with zeal.  
And no question but the Prophet here recites the chiefest exercises of the faithful, which sometimes hypocrites in appearance seem to imitate. Now the main point of true godliness consists in seeking to Gods revealed will, that our conversation may be squared according to the rules which he gives, and to depend upon his sacred mouth. But the hypocrites do counterfeit this in such wise, that for the most part they seem to practise that which appertains to God's worship in an higher measure than the faithful.   
Vers. 3. Wherefore have we fasted, and thou seest it not? We have punished ourselves, and thou regardest it not. Behold, in the day of your fast you will seek your will, and require all your debts. 
He passeth on further in the same argument, and saith, 
He still prosecutes the same argument in this and in the next verse.  that besides this hypocrisy which thus blinds those that serve God to the halves, pride doth so superabound in them, that they dare in plain terms make opposition against God himself: and when he presseth them near, they burst forth into complaints, as if he offered them great wrong. As if they should have said; Hast thou any reason to reject our services, fasts, and prayers? Wherefore shouldst thou not accept of them? Canst thou in equity suffer us to punish ourselves thus for nothing? He hath already granted to the hypocrites some show of holiness, whereby they deceived the world: but now he shows that they were besotted, and ready to burst with pride inwardly, under pretence of their painted works, with which they thought to satisfy God, and in regard thereof, outfaced the Prophets, and flattered themselves in their wickednesses, namely, in their infidelity, rebellion, and obstinacy against God; distrust, cruelty, deceit, and oppression. These were light matters with them, and they thought they might easily purge themselves of them, by fastings and such bodily exercises: for these were their goodly merits in which they imagined the whole worship of God consisted, and by which they hoped to be absolved from all their sins. And thus they strained at a gnat, and made no bones to swallow a Camel: Mat. 23.24.  
But if the jews had only been such, and that the world were now grown better, than should we be enforced to seek out examples here of far hence: but seeing we have experience every day of the like dealing, we need not spend much time in the exposition of this text.  
Besides, this complaint may as well be referred to the word as to the power of God. For the Lord judgeth hypocrites both ways. First, he reproves them by his word: and secondly, he punisheth their wicked obstinacy. This may then be referred as well to his corrections, as to the former reprehension. But yet I had rather refer it to the word: and I think that the hypocrites who vaunted of their fasts, are here rebuked for opposing these exercises against the Prophet's admonitions. As if forsooth they had been the true servants of God, and that they were wrongfully reproved.  
Neither am I of their mind who think that the people complain of God for using them so severely in this their banishment. But I rather think they complain of the Prophets of God, who as they thought, rebuked them too sharply. For the jews would needs be held for zealous and devout men, and could not endure that any should condemn them of impiety or iniquity. And for this cause the Prophet discovers their affections; & tells them that they strove against God: that so they might know they had not to do with a mortal man.  
In the second part of the verse (in the person of God) he refutes the virtues which the hypocrites proclaimed with sound of trumpet. The reason is, because they never made any reckoning, touching the putting off of their froward and carnal affections, nor began not at the denial of themselves. For he condemns them especially for being given to their lusts: and then mentions certain particular vices: Whence we may gather, that they were touched with no care of repentance.   
Vers. 4. Behold, ye fast to strife and debate, and to smite with the fist of wickedness: ye shall not fast as ye do to day, to make your voice to be heard above. 

The reason Why God regarded not the I●wes fasts.  THis verse must be joined to the former. For in regard the Lord brought in the hypocrites complaining of the Prophets vehemency and sharpness in the first member: now in this second he yields a reason wherefore the Lord regarded not their fasts and other works: namely, because none of these things proceeded from a pure affection of the heart. Now he shows what their hearts were by the fruits: for he brings them to the commandments of the second table, whereby it is easy to discern what we are within.  
The purity of the heart manifests itself in an upright conversing with our neighbours, and in abstaining from all fraud and violence. These are the lively representations of a pure affection: without which God rejects, yea abhors all external services. For where deceit, extortions and robberies have the full scope, it is most certain that there the fear of God hath no place at all. He reproacheth the hypocrites then that under colour of their fastings, they took the greater liberty to oppress their brethren, and to follow their lusts the more freely. We have experience of this every day: for many fast, not only to obtain pardon for their frauds, and thefts, and liberty to play the thieves the more freely; but also that during the time of their fasts, they may have the better leisure to cast over their reckonings, to read their bills and obligations, to count what gains are come in by their usury, Usury. and to devise ways how to entangle the goods of their debtor within their nets. And therefore for the most our hypocrites put off this business until Lent, 
Lent.  and to the set fasting days; and such as are the most notorious hypocrites, will hear many Masses every day, that under pretext of religion, they may plot their cozenages and treacheries with more freedom, that so no man may come to interrupt them. Last of all, the Prophet rejects their fasts, notwithstanding the high account which they made of them; because by means hereof, God's wrath was the more provoked.  
And by and by after he also rejects their prayers: 
God approves no service, but that which proceeds from the sincere affection of the heart.  whence it appears (as we have more largely showed upon the first Chapter) that God approves no services at all, unless they proceed from the sincere affection of the heart. Truly there is no sacrifice more excellent than prayer, and yet we see notwithstanding that the impurity of the heart pollutes and defiles all our prayers. Moreover, in regard that fasts are usually joined with prayer, the Prophet takes it for granted, 
Fasting, a dependence of Prayer.  for indeed, it is a dependence of prayer. He forbids such kind of men then to make solemn prayers with fasts, because they shall gain nothing thereby, unless peradventure that the Lord will punish them the more severely for it. And hence we gather (as we have said before) that the Lord rejects all external works, if the true fear of his Majesty goes not before.  
The fast which was in use among the jews is not here in itself condemned, 
The jews fast not condemned in itself.  as if it had been a superstitious ceremony, but the abuse of it, & vain confidence in it. Which we are well to observe: for we must go another way to work with the Papists, if we should stand to reprove their fasts, which are merely superstitious, in regard they are tied to certain days and times, as if the rest of the year it were lawful to cram their bellies. 
Fast of Papists merely superstitions.  They also hold flesh to be unclean, and in the mean while stuff themselves up to the throats with iunckets, & delicate meats. In a word, if so be they eat and drink their fills only once in the day when they keep their fast, they think then they have done a work of supererogation. Seeing then that there is nothing in all that which they do that may be approved of, we may simply condemn them. But Isaiahs' dispute was in another kind: for the fast which the jews observed was laudable in itself, because God had instituted, it, Levit 23.27. and 16.29.30. But the false opinion only was condemned. As for the Papists, we must condemn not only their false opinion, but the institution of their fasts also, in regard it is wicked. The Papists join together with the jews in this, namely, that they think God beholding to them for it, and in that they think to merit by it. 
Fasting alone is no service of God.  But a fast alone is no service of God, neither is it required in itself as other works commanded in the law: but it is an outward action, as an handmaid unto prayer; and is profitable either to tame the flesh, or to testify our humiliation. As when we feel ourselves guilty, we desire God in the day of our adversity that he would turn his wrath away from us. But he that would be further instructed touching this point, 
Institutions of Caluin.  let him resort to our Institutions, Lib 4. Chap. 12. Sect. 14. 15. 16. 17. and there he shall find a more ample discourse both concerning the use and end of it.   
Vers. 5. Is it such a fast that I have chosen, that a man should afflict his soul for a day, and to hang down his head like a bulrush; and to lie down in sackcloth and ashes? wilt thou call this a fasting, or an acceptable day unto the Lord? 

A confirmation of the confirmation.  HE confirms the former sentence, and shows that God neither approves nor condemns fasting in itself further than when it is applied to the right end. Now his meaning was not utterly to abolish it, but the wicked abuse of it, to wit, when men put holiness in it, and either in despising or neglecting true godliness, they think that the bodily exercise alone sufficeth. For hypocrites are ever wont to make the most they can of their external ceremonies, and that no less, then if they were satisfactions to appease God withal. Now in regard that men according to their headiness dare of themselves define what Gods service is, he therefore brings us back expressly to his own definition of it, to the end our reason may not give sentence that a thing is right, unless we be first assured that he approves of it: for howsoever men please themselves, and be highly conceited of their own understandings, and malapertly vaunt thereof, yet the Lord rejects and abhors such pride; for he reserves it in his own power to make choice of that which he likes best, neither doth it belong to any other.  
To choose, is as much as to like or allow of: but he protests that this is not acceptable unto him to see one continue a day without meat, and to go sorrowfully with his head hanging down. 
Simile.  The Prophet hath used a very fit similitude: for as the bulrush bows itself easily, notwithstanding it stands bolt upright, so hypocrites have skill to bow and hang down the head, as if they were brought low with faintness, or to signify some vain appearance of humility. His meaning was therefore to tax these superstitious gestures wherein hypocrites are wont to place a kind of holiness.  
Sackcloth and ashes were added to fasting then chiefly, 
When sackcloth and ashes were chiefly in use.  when they made solemn profession of their repentance: for they covered themselves with sackcloth, and laid ashes upon their heads. God approved this as an holy and laudable exercise. And we also see that the Prophets summoning the people to repentance, have called them to sackcloth and ashes, joel. 1.13. But as we have formerly said that fasting is not here condemned in itself, no more doth Isaiah condemn these external rites; only he rebukes hypocrites for separating the truth from the signs.  
If any shall ask, Quest. whether sackcloth and ashes agree to our times or no: Ans. I answer, that they are things indifferent, which may also be used to edification. And yet it is not needful to use such shadows now in the light of the Gospel, which hath brought us greater liberty. Herewithal we are also to note the difference which is between the Eastern people who use many ceremonies: and the Western, who are much more sparing therein, so as if we should imitate them, it would be little better than a may-game, or apish tricks. And yet this hinders not them who are desirous to confess their faults; to cloth themselves in vile raiment after the manner of the penitents, who craved pardon and mercy.  
An acceptable fast.] From hence we observe that fasts were celebrated when solemn prayers were made; and that all the Church was assembled together. For fasting is but the handmaid of prayer, 
Fasting the handmaid of prayer.  as we have showed before; and we also see that Christ adds it thereunto, Matth. 17.21. It is not instituted then in regard of itself, but tends to another end.   
Vers. 6. Is not this the fasting that I have chosen, to lose the bands of wickedness, to take off the heavy burdens, and to let the oppressed go free, and that ye break every yoke? 
THe Prophet shows wherein the true offices of piety which are principally commanded of God consist, namely, 
What duties God allows of in fasting.  in comforting the poor and oppressed. Object. But it seems the Prophet utterly abolisheth fasting, when in stead thereof he recites those works which are much more acceptable unto God. I answer, Ans. 
Fasting approved when charity is joined with it.  that fasting is then approved, when charity is joined with it. The Prophet brings us to this principle, to wit, that our consciences may be pure & sound, & that we exercise ourselves in showing brotherly kindness one to another. For if this order be duly observed, then fasting being added thereto, will be pleasing and acceptable to the Lord. But, may some say, here is not a word uttered touching the purity of the heart. Ans. I answer, it is understood by the fruits that proceed from the same, or from the works by which it is easy to discern what the heart is. In the next place he numbers up the duties of the second Table, and so under this part understands the observation of the whole Law; as we have seen in Chap. 56. For it is not enough to be beneficial to our neighbours, if in the mean while we contemn God. But we are to note our Prophet's meaning: for in as much as we cannot hold the band of brotherly love with our neighbours, unless the love of God go before, to examine whether this love and fear of his Majesty be in us or no, he requires these Christian duties, as the nearest signs thereof, namely, if we live with our brethren, justly, lovingly, and without offering them any hard measure. Add also, that an outward appearance will not serve the turn: for where the Spirit of God bears not rule, there charity is cold. And therefore S. Paul makes express mention of love among the fruits of the Spirit: Gal. 5.22. When the observation of the Law is mentioned then, we understand not only the outward actions, but the affections of the heart must also come into account.  
To lose the bands of wickedness.] Some expound it; The wicked thoughts, wherewith men are bound and entangled. But it seems Isaiah meant otherwise, to wit, that hypocrites are very merciless towards the poor, and lay very heavy yokes upon them. He calls that knots or bands, which we commonly term oppressions. To which agrees that which is added, to take off the heavy burdens, under the weight whereof, the poor & needy groan, and are in a manner overwhelmed therewith. The Prophet than sets not down the definition of a fast, but shows what the Lord chief and principally requires in the first place: also by what means our service may be acceptable before him: and how those aught to be fitted and prepared that mean to fast.   
Vers. 7. Is it not to deal thy bread to the hungry, and that thou bring the poor that wander unto thine house? When thou seest the naked, that thou cover him, and hide not thyself from thine own flesh? 

He still goes on in describing the duties of love.  He goes on in describing the duties of love, which he touched in the former verse. For having said in the first place, that we must abstain from doing any wrong; now he admonisheth us to show ourselves liberal and lowly towards the afflicted, and such as stand in need of our help. 
Two parts of equity.  For there are two parts of equity and justice. First, that we offer no man any wrong: secondly, that we employ our riches and goods towards the maintenance of them that are in want and necessity: and these two parts must be joined together. For it is not enough to abstain from violent courses, unless therewithal we show mercy in relieving our poor brethren's wants. Neither is it sufficient to secure one, if you rob from some to bestow upon others; for we must not relieve our neighbour's wants by thefts and pillages. And if thou hast committed any injustice, cruelty, or extortion, thou oughtest not to make amends by calling in God to thee, as if thou wouldst make him partner with thee of thy spoils. It is necessary then, you see, that these two parts be joined together, if we would have God to approve and allow of our charity.  
In commanding them to break their bread to the hungry, he meant to take away all excuses from the covetous and niggardly, who are wont to reply, that their goods are their own: like Nabal, 1. Sam. 25.11. It is mine own, say they, and therefore I may keep it to myself. Why should I make that common, which God hath given me for my particular use? The Prophet answers, that it doth indeed appertain unto thee, but upon condition that thou dealest out part thereof to the hungry and thirsty: and not that thou shouldest eat all thyself alone. Truly common reason teacheth us, that the hungry are defrauded of their right, unless their wants be supplied: yea, such a woeful spectacle often moves the most barbarous and cruel to compassion.  
Afterwards he reckons up some particulars, which are usually wont to mollify the stoniest heart, and move them to show mercy. The reason is, that their inhumanity which are not touched with the sense of the poverty, and need of their brethren, might be the less excusable.  
Lastly, he concludes, and hide not thy face from thine own flesh: where we are to note this word flesh; for thereby he means all men in general; not one, whereof we can behold, but therein of necessity we must view our own nature, as in a glass. It is great inhumanity then to disdain and despise those in whom we are forced to acknowledge our own image.   
Vers. 8. Then shall thy light break forth as the morning, and thine health shall grow speedily: thy righteousness shall go before thee, and the glory of the Lord shall embrace thee. 
THe Prophet shows that God is not over rigorous, 
A prevention of an objection.  neither requires he of us more than is need, though hypocrites complain causelessly never so much, in accusing him of too great severity: for when their works are condemned, than they gnash the teeth, and answer, that God can never be content; and therefore they know not what they should do more, nor what way to take. He answers them again, that God requires no more but a pure and upright heart: that is to say, a good conscience. If they have that, he will show them mercy, and in gathering them together again, will give testimony of their holiness, and will bless them every manner of way, whom he hath justly chastised for their disloyalties. In a word, that they shall have no occasion at all to murmur, as if he were too sharp towards them; because they should taste of his bounty and liberality, if in rejecting all hypocrisy, they would dispose themselves to worship him in sincerity.  
We must note the particle then. For on the contrary, it signifies that hypocrites are very far off from this pure worship of God, though they would be taken for the holiest men in the world. But the Prophet holds them more than convinced, when by their own works he shows that they neither fear nor reverence the Lord.  
By the word light, he means a prosperous estate: as on the contrary; darkness signifies a life full of misery and calamities. And this we know is a phrase of speech much used in the Scriptures. 
Mich. 7.8. Chap 42.16.  Health, notes out an happy and quiet life, as we shall see anon in another place. For the plagues which were inflicted upon this people by the hand of God in regard of their sins, had almost consumed them: so as they pined away as a sick man that is brought low by a languishing disease. For there is no sickness so sharp, as to be pressed with the just vengeance of God, or to be washed under his curse.  
The word righteousness may be taken two ways: either for a testimony of uprightness: or for an estate well ordered: because God would heal the confusions, and place all things in their first estate. The first sense than will be; after God shall be reconciled with thee, the testimony of thy righteousness shall appear before him and before men; as if an Herald of arms went before thee. There are other expositors, which had rather take righteousness, for a well ordered commonwealth, which is a gift of God, and no small token of his fatherly love. And in other places also we have seen that it is taken in this sense amongst the Hebrews. But the last member which follows, the glory of the Lord; causeth me rather to follow the first exposition, Thy righteousness shall go forth, that is to say, All shall know that thou art just and holy; whereas before thou wast guilty and convicted. And thus the glory of the Lord shall be put upon thee: whereas before thou wert overwhelmed with ignominy and reproaches. For we are exposed to shame and contempt, when we bear the punishment of our transgressions.   
Vers. 9 Then shalt thou call, and the Lord shall answer: thou shalt cry, and he shall say, Here I am: if thou take away from the midst of thee the yoke, the putting forth of the singer, and wicked speaking. 
ISaiah prosecutes that which he hath already begun to entreat of, namely, that the jews should prosper in all things, 
The same argument further prosecuted.  if they live in such equity, and so abstain from all wrong, that thence men may take notice of their piety and religion. For he pronounceth that which is said by Hosea, and is repeated by Christ: That mercy ought to be preferred before sacrifice: Hos. 6.7. Matth. 12 7. Having spoken then of the duties of charity, and likewise having protested that such as perform them shall be happy; now he adds, Then thou shalt call, and the Lord shall hear thee. For herein consists the chiefest part of our happiness: namely, if God vouchsafe to hear us: contrariwise, there cannot befall us a more woeful condition, then when he is our enemy.  
Now for the exercise of our faith, he attributes that to our prayers which he is minded to bestow voluntarily, 
Wherein our principal happiness consists.  and of his mere liberality. For if he should still supply us with his benefits while we slept, as it were; the affection of prayer would grow cold in us, yea would be utterly frozen up; and so his liberality should nourish our sloth & negligence. Albeit then that he prevent us by his free grace; yet will he have our prayers to come between: and therefore he adds, Thou shalt cry, and he shall say, Here I am. For this promise contains also an exhortation, to the end we should not remain idle. When he saith, Here am I: this appertains not to our outward senses; but by the effects he shows that he is near unto us, and afuours us.  
And in the end of the verse he repeats again, that God will be pacified towards the jews, if so be they did repent. By the yoke, he comprehends all the molestations wherewith the poor were vexed. As if he should say, If thou ceasest to molest thy brethren, and abstainest from deceit and violence: the Lord will bless thee every kind of way.  
The lifting up of the finger also, contains under it all manner of injuries. For we are wont to say, Lift up thy finger, when we mean to deal cruelly with our neighbours, or to offer them any outrage. The word of vanity, is the third kind of wrong, by which we hurt our neighbour in deceiving them with sweet and sugared words. For all iniquity is composed either of secret fraud and malice: or of open violence.   
Vers. 10. If thou power out thy soul to the hungry, and refresh the troubled soul: then shall thy light spring out of darkness, and thy darkness shall be as the noon day. 
power out thy soul.] He continues to recommend unto them the duties of charity. For the whole sum of his exhortation is to show that men worship God in vain, if they only offer unto him some cold and naked ceremonies, seeing Gods true and pure worship consists not in such childish things: but rather commands and chargeth us to live in innocency and uprightness with our neighbours: doing them good to our powers, and being ready to help them when need is, readily and cheerfully.  
The two parts of this duty are to be marked, which Isaiah also hath expressly distinguished. For in the first place he commends unto us the affection of pity and compassion: in the next place he exhorts us to manifest the same by the effects. For it is not sufficient to do good to men, unless it proceed from a frank and willing mind. If I distribute all my goods to the poor, saith S. Paul, and have not love; I am nothing: 1. Cor. 13.3. Thus then to power out the soul, signifies nothing else but to pity our brethren's miseries, & to be as much affected with their wants, as if we ourselves were afflicted with them: Heb. 13.3. As contrariwise all such as are straight laced being given to their private commodities, shutting up their bowels, and are void of affection, 1. john 3.17. are called men of an hard heart.  
Whereas others translate, If thou presentest thy soul: it a agrees not. The same promise with that in verse 8. follows, and under the same similitude or figure. For by darkness he understands a woeful estate: and by light, an happy and prosperous condition. As if he should say, The Lord will cause all thy miseries which now overwhelm thee to cease: and a sudden felicity shall succeed the same. He shows therefore that they had no cause to complain of God when afflictions pressed them so the quick; because they should forthwith escape, and enjoy an happy estate, if they served and obeyed God.   
Vers. 11. And the Lord shall guide thee continually, and satisfy thy soul in drought, and make fat thy bones: and thou shalt be like a watered garden and like a spring of water, whose waters fail not. 
THe Lord shall guide thee.] Now he more clearly expresseth that which he touched before in brief, and under borrowed speeches. Namely, that God will be their leader: so as nothing shall hinder them from enjoying all things in abundance. It is said that God guides us, when we feel by experience that he goes before us, as if we saw him with our eyes. Next he adds, that this shall not be for a time; because God never leaves those that be his in the mid way; but with an unchangeable course continues his benefits always unto them. For this cause the Prophet also promiseth fullness and satiety in their extremest penury. For God hath abundance of blessings always in his hand wherewith to relieve the wants of his children. And surely his only blessing is more worth than the sweetest dews that can fall in an whole year. And yet he doth not promise to the faithful, that they shall have always a goodly and plentiful increase of fruits, and good seasons to end their harvest and vintage well; but that God will nourish them, albeit the earth should bring forth no food at all. And thus he commands them to depend upon God's help, and to content themselves therewith, notwithstanding that the barrenness of the earth should put them to their shifts.  
In this sense it is said afterwards, He will make fat thy bones. He saith not that they shall be full fed and fat; but so lean, that their bones shall pierce the very skin. He calls them bones then, who are pinched with penury and famine. In a word, such as in whom there is nothing left but skin and bones utterly shrunk up and withered. And thus he signifies that the jews should have to wrestle against famine and leanness, until God should be pleased to restore them.  
Hereunto appertains that which he adds touching a watered garden, and of the spring of waters. For Isaiah cannot satisfy himself in expressing the largeness which God would power out upon his servants, that so men might seek the causes of dearth no where but in themselves. The sum is, that this fountain of God's bountifulness shall never fail nor be drawn dry, if so be we stop not up the same by our frowardness.   
Vers. 12. And they shall be of thee, that shall 
* Or, restore the old deserts.  build the old waste places: and thou shalt raise up the foundations for many generations; and thou shalt be called the repairer of the breach, and the restorer of the paths to dwell in. 
BY deserts, the Prophet means an horrible waste which befell the jews at that time, 
An objection prevented.  when they were led captives: for the Land became like a desert, the cities were ruinated, the Temple was razed, the people made bondslaves, and scattered into all quarters. He calls them deserts, and old, because they could not be so soon re-edified; neither was there any hope left that the people should be restored to their first estate. If any City be wasted or laid on heaps, yet as long as the inhabitants remain there, it may in short time be restored: but if the inhabitants which dwelled therein be dead, or have been carried away into a far Country, and shall be long absent, what hope is left that such a City should be new built again? Will it not seem strange if a long while after the ruin thereof, one should say; The people which seemed forlorn, shall build and repair it again? Seeing this promise than was incredible, the Prophet meant to meet with this doubt. For they might object; If the Lord meant to raise us to our former estate, why suffers he us to languish so long a time? He answers, that the length of time shall not let God to raise up the things again that were fallen to the earth for many years together. Now this must not be restrained to the building of the Temple begun by Zerobabel, and continued by Nehemias', Ezra. 3.8. but it comprehend the restoration of the Church, which was effected some ages after.  
Of thee] signifies that out of this people almost dead; should come forth such as should repair these woeful ruins. And thus they should be the Carpenters and Masons to re-edify jerusalem. A little after he seems to attribute to all the people that which he now restrains to some particulars, but the sense notwithstanding remains always the same. For if it be asked, Who reedifed jerusalem? Truly it was this people. But out of this infinite multitude God culled out an handful, and cut off all the rest. Some think that the Cities should not be big enough to contain so many people, for which cause they should be forced to build those again which were thrown down before. But this seems too far fetched.  
By the foundations from generation to generation, whereof he speaks in the second member, some think that the Prophet only repeats that which he said before, and so expound foundations of generations, because they had a long time been overthrown, in regard these buildings were forthwith to be re-edified and set up: but many impediments should come between that should cause the work to cease: notwithstanding this may be referred to the time to come thus; Thou shalt rear up the buildings which shall remain for a long space, for he seems to promise unto the Church such an estate as shall continue a long while: as if he should say, other buildings stand not long, but this shall endure for many generations. If any had rather refer it to the time past, I gainsay him not.  
And thou shalt be called.] The Prophet here comprehends two points. First, that the people should resemble a ruinous building: Secondly, that they should shortly be built again. But he attributes to the jews that they shall be the repairers and directors of the paths, in regard the Lord shall use their service to that end. We have here then an excellent promise, namely, that the ruins of the Church shall be gathered again together, and repaired. Now seeing the Lord will use ourselves in this work, let nothing hinder us from employing our whole services this way. And albeit the world resist and scorn us as witless people, yet let us be of good courage, and overcome all these impediments. For we must be valiant and bold when we know it is the Lords work, who hath enjoined us thus to do.   
Vers. 13. If thou turn away thy foot from the Sabbath, from doing thy will on mine holy day, and call the Sabbath 
* Or, delights.  a delight, to consecrate it as glorious to the Lord, and shalt honour him, not doing thine own ways, nor speaking 
* Or, thy words.  a vain word. 
SOme think the Prophet hath respect to the outward observation of the Sabbath, because it was not lawful to travail on that day. Now howsoever I reject not this, yet I take it that the sense hath a larger extent; for under the figure Synecdoche, he signifies the whole course of man's life, it being a thing well known to all, that by walking, our whole conversation is understood. He saith then, If thou ceasest to follow thine own swinge: if thou shut up all passage against thyself: walk not whither thy fantasy leads thee, etc. For they are said to turn their feet from the Sabbath who impose not this law upon themselves, namely, not to wander whither their unbridled lusts would carry them.  
Now as before under the fast he comprehended all ceremonies, and showed that these disguise in which they placed their holiness, were nothing but vain and unprofitable things, so in this place he shows wherein the true observation of the Sabbath consists, to the end they should not think it to be in the outward rest from bodily labour, but in the true renouncing of ourselves, that is, in abstaining from all wickedness, violence, voluptuousness, and evil thoughts.  
First, by the word foot he means their works: for the jews durst not travail nor dress any flesh upon the Sabbath day, and yet they made no scruple at all to vex their poor neighbours, and to scorn the afflicted, notwithstanding, he comes forthwith to speak of the will, and words, that he might comprehend all the parts of that obedience which is due unto God.  
The word delights aught to be referred unto God, and not to men. For there is nothing which pleaseth him better, or is more acceptable unto him then the observation of the Sabbath, and his pure worship. He carefully repeats that men do much overshute themselves if they contemn the commandments of God, to set up their unprofitable works in the stead thereof, and also admonisheth us to suffer ourselves to be governed by his only will.  
Moreover, he mentions some particulars, whereby he shows that the true observation of the Sabbath consists in the renouncing of over selves, and in the conversion of the whole man: and therefore he lays the will for the foundation, that from thence may flow words, and deeds, for we lightly utter the conceptions of our understandings, and by our words we manifest our will, then follow the actions. Whosoever then will endeavour to serve God as he ought, he must first of necessity wholly renounce his will and carnal reason. Hence we see wherefore the Lord so oft requires the observation of the Sabbath in the Scriptures: Exod. 20.13. Doubtless he looked higher than to the external ceremony, which is this rest, in which the jews placed a work of great holiness. No, he rather meant, that having put off all the concupiscences of the flesh, and renounced all their inordinate affections, 
For a more particular explication and application of this 13. verse, see Widley upon the Sabbath, Lib. 2. Chap. 4. Sect. 2.  they should testify their sincere obedience. For in truth, that man can never be said to meditate aright of the heavenly life, that is not dead both to the world and to himself. Now howsoever this ceremony be abolished, yet the substance remains. For Christ is dead and risen again, to the end we might keep a perpetual Sabbath; that we cease from our own works, to suffer the Spirit of grace to work powerfully in us.   
Vers. 14. Then shalt thou delight in the Lord, and I will cause thee to mount upon the high places of the earth, and feed thee with the heritage of jaakob thy father: for the mouth of the Lord hath spoken it. 
THen shalt thou delight.] It seems he alludes to the word delights, in the former verse. For the word Tithannagh, which the Prophet useth, comes of the word Onegh, which he used in vers. 12. in saying, that the Lord took great delights in the true observation of the Sabbath. In a word, his meaning is, that the people received no delight from God, because they provoked him to anger, & would not obey his will. For if we square our lives according to the rules of God's Law, we shall be his delights, and he shall be our joy and contentment. He testifies then that the jews are the cause themselves that God takes no more pleasure in them: also that their own lives are so comfortless. By this than he privily reproacheth the jews, namely, that through their own folly, they have drawn down so many calamities upon them.  
Afterwards he adds, that they shall mount upon the high places of the earth: thereby promising unto them their return, and a safe abode in their Country: for we know that judeah was situated on high, above the regions round about: and that Babylon was seated lower, so as the people was hid there, as within a cave. And yet he shows more plainly, what he meant by this word to mount: for he promiseth to them the possession of that heritage which was promised and given to the Fathers, which they also should then enjoy, after that for a time they had been deprived of it.  
He adds, for the mouth of the Lord hath spoken it; that they might know for certain, that all these things should take effect. But this must not only be understood touching these promises; but must also be referred to the former part of this Chapter. For therein he hath sharply censured the hypocrites, who thought to have made their party good against God; showing also that they were (notwithstanding their plea) justly punished for their iniquities: yea, that it was in vain for them to quarrel with God, by opposing their vain and unprofitable works to his justice. And therefore he brings them back to the true observation of the Sabbath day, and shows that all shall go well with them, if they worship the Lord purely: and in the end concludes, that in all these things they had not to do with a mortal man, but with the eternal God, who is the judge that testifies these things.    

THE LIX. CHAPTER.  

Vers. 1. Behold, the Lords hand is not shortened, that it cannot save: neither is his ear heavy, that it cannot hear.  
2. But your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear.  

The Prophet maintains Gods equal dealing, against the slanders of the wicked.  THis Sermon is in a manner like to the former. For after he hath unmasked the hypocrites, who falsely vaunted themselves, and showed that their punishment is just; now he answers to the rest of their objections. The custom of such kind of persons is to accuse God either of impotency, or of over great severity: and therefore he shows, that neither power nor will is wanting in God, to save those that be his: but that it is their own perversity that hinders him from causing them to feel his liberality: and consequently, that they did wickedly to complain of him, in uttering such slanders against him, seeing that themselves rather deserved to be accused.  
The word Behold, hath great weight in it: for it is as much as if the Prophet in speaking of a thing present, should have pointed it out with his finger for the greater certainty, that so he might at once cut off all the cavils and replies of hypocrites. Now we must supply oppositions in the words shortened and heavy: as if he should say; The hand of the Lord was once strong enough to save his children: and once his ears were open to hear their prayers: and now he is no changeling, as if his hand were maimed, or as if his ears were heavy, that he should not be quicked enough of hearing. The sum is; that men are not to charge God with mutability, as if he had altered his nature; but that the whole blame rested in themselves, in regard that by their sins they had as it were shut up the passage against his bounty, and would not admit of his succour. So that if themselves had not laid impediments in the way, he would have caused them to have felt his power and mercy, as well as their fathers in times past had done. And thus he draws his argument from the perpetual and equal constancy of God, whose grace they reieced by their sins, and would none of his help.  
Doctrine. Hence we gather that it is our sins only that deprives us of God's favour, and sets him and us at odds. For that which the Prophet said of his time, agrees to all ages: for he maintains God's cause against the slanders of the wicked. God therefore is always like himself, and is never weary of well doing; his power is not lessened: but it is we ourselves that shut up the gate against his grace.  
Object. But some will object, that God cannot be prevented by men's deserts: and therefore it must needs be that he do good to the unworthy. Object. Ans. I confess this is true: but yet I say that men's perversity sometimes overflows so far, that it stops up all passage against God's benefits; no less than if of set purpose we meant to drive him far away from us. And albeit he never hears any, but with pardon; it being also our duties always to bring with us into his presence requests touching the forgiveness of our sins; yet he never hears the prayers of the wicked. We are not to wonder then if the Prophet accuseth the people, for having rejected God's benefits by their wickednesses, and for making him unappeasable by their obstinacy. To be short, for making a divorce; by which they repulsed and turned back the ordinary course of God's graces.   
Vers. 3. For your hands are defiled with blood, and your fingers with iniquity: your lips have spoken lies, and your tongue hath murmured iniquity. 

He descends from the general to particulars.  NOw he brings their works to light, to stop their contendings: and that they should not call into question what these sins were, which had made this division. He takes away from them all excuse then, in discovering unto them these particular vices; as if their wicked life had been blazed in an open theatre. Now he speaks in the second person, in regard that he maintains and prosecutes the cause of God, whose advocate he is: and therefore he separates himself out of the wickeds society, to whom now he will not join himself, although he were not utterly exempt from sin. But he feared and honoured God notwithstanding: and therefore had his conscience clear. 
He is unfit to control othe●s that is guilty himself of the same crimes.  For he which shall be tainted with the same offences, cannot freely condemn others: neither shall he be fit to debate the matter, because he bereaves himself of his authority by his scandalous and wicked life. For we ought not to be culpable of the vices which we reprove in others, unless we mean to make the doctrine which we teach, a matter of scorn and derision; and ourselves to be taken for bold and impudent fellows. But on the other side, when we serve our God in a pure and good conscience, then hath the doctrine which we deliver majesty and power in it, and leaves the adversary the more without excuse.  
Now it is not to be held as a matter superfluous, that he lays forth the ungracious life of this people thus, by piece meal. For men are wont to seek out many starting holes; neither can they be brought into any good order, unless they be first brought to acknowledge their offences.  
In mentioning of blood; his meaning is not that they committed open murders; but thereby he notes out the inhumanity, rapines, violence and outrages which the hypocritical sort exercised over the poor, and such as were not able to resist. We must not think he had to deal with notorious murderers or thieves; but with the King and Statesmen; who were honoured and respected, in regard of their great places. These are they whom he calls men of blood; in that they cruelly vexed poor innocents: and in that by force and violence they wrung unto themselves other men's goods.  
For this cause in the next place, he puts iniquity in stead of blood. And howsoever he seems to extend his speech further off; yet it is but a repetition or redoubling of the words; which the Hebrews often use for amplifications sake. For he expresseth more by the fingers then by the hands. As if he should have said, There is not the least part of your bodies which is not stained with extortion.  
Next, he toucheth another kind of wickedness: to wit, when one of them circumvented another by subtleties, perjuries, and treacheries. For iniquity by which we wrong our neighbours, is fortified with cruelty 
Iniquity fortified by cruelty.  or lies and deceit, as with the court guard. Now the Prophet in this place insists upon matters belonging to the second table, and by the sins which they had committed against the commandments therein contained, he shows that they were wicked persons, and utterly void of the true fear of God. For that barbarity and disloyalty which violates human society, merely proceeds from the contempt of God. 
Violating of human society proceeds from the contempt of God.  See here the reason then, why from the hands; that is to say, from extortions and outrages, he descends to lying, wicked practices, perjuries, and other devilish subtleties, whereby we cirumvent our neighbours.   
Vers. 4. No man 
* Or, crieth.  calleth for justice: no man contendeth for truth: they trust in vanity, and speak vain things: they conceive mischief, and bring forth iniquity. 
THe Prophet meant to say, 
It is not enough that we abstain from offering violence, unless we hinder it in others.  that there was no regard of equity or uprightness among them: That no man opposed himself against the injuries, which the great ones practised against the weak. And, that all licentiousness grew and increased, because all looked through their fingers thereat, and no man did set his heart to maintain justice. Now it is not enough that we only abstain from violence ourselves, unless as much as possibly we can, we therewithal endeavour to hinder men from doing the same to others. Truly, who ever he be that permits that which he may hinder; the same may be said in a sort to command it. For silence is a kind of consent. And to this appartaines the second member.  
Some take the verb N●shpat in the passive signification, and think the Prophet's meaning is, That none is judged justly. For the whole State is full of corruptions, and yet no man opposeth himself against them. But the active signification agrees better, in respect of the answering of these two points one to another, No man calls for justice: No man contends for truth. For whereas some translate, No man judgeth himself in truth: it is a little too nice. Besides, in as much as this verb, To cry, is taken, to contend; the scope of the text seems here to run better, No man sets himself to maintain the right, with a loud voice freely to maintain and defend justice. In a word, to contend against the wicked. Unless we had rather refer this crying for justice, to the miserable, who were unjustly oppressed. As if he should say, These poor wretches held their peace, because they gained nothing by their cries. But this sense would be somewhat too harsh. Well, if such as are careless in defending of man's right; and such as relieve not the afflicted are thus rigorously condemned by the Lord: what shall become of us, 
Note.  if our zeal in maintaining the glory of God, provokes us not to cry without ceasing against iniquities? if we wink at the scoffs wherewith the wicked deride the doctrine of salvation, and profane the name of our God: or if we set light by the plots wherewith they go about to overthrow the Church, shall not our silence deserve to be condemned of disloyalty and high treason? (I trow yes.) To be short, Jsaiah's meaning is, that all good order falls to ruin by our fault, if we resist not the wicked as much as in us lies. Secondly, that there is an extreme confusion, when no man stirs his foot to uphold justice.  
When he saith, that they trust in vain things; it is to signify that they heaped up multitudes of perverse counsels, by means whereof they became utterly obstinate. Will you see the height of iniquity 
The height of iniquity.  then? Surely we may then be said to be come unto it, when in seeking out sweet allurements here and there, we accustom ourselves with a settled malice to contemn God; for by such means Satan inveigles the reprobates, till he hath wholly bewitched them. So as having first of all shaken off all fear of God, they come by degrees to reject all wholesome admonitions, and at last, with an insupportable pride and sauciness to deride and scorn them. Because arrogancy than transports us, when we oppose our vain hopes against God's judgement; it is not without cause that our Prophet brands this trust under which scorners hide themselves, with a note of despair. For a man may see well enough that the malady is grown incurable, when the wicked make no bones to flatter themselves in all men's sight; and when being built as it were upon their own frowardness, they think they have licence to do whatsoever they list.  
He adds, that one might discern a far off, what their thoughts and manners were in their speech, according to the common proverb; 
Proverb.  The tongue is the messenger of the heart. And yet this particle may be expounded two ways; either that they uttered nothing that was good, but that their tongues were framed to deceive without ceasing: or that their wickedness broke forth into manifest swaggering. And this second exposition pleaseth me better than the first.  
They shall conceive mischief, and bring forth iniquity.] These similitudes are elegant. 
Simile.  For by them he compares the wicked to women, who nourish their fruit in their womb, and afterward bring it forth. Likewise, he saith that the wicked are like great bellied women, whilst they are plotting their treacheries in their breasts, even till the full time approach, in which they must be delivered; namely, as soon as they have found fit opportunities. Now he saith, that they conceive hurtful counsels, to the end they may afterward oppress the innocent without cause. As if he should say; They plot their mischiefs long afore hand, and are always ready to execute some outrage: for they cease not here and there to search out close conveyances to trouble such as only desire to be at peace.   
Vers. 5. They hatch Cockatrice eggs, and weave the spider's web: he that eateth of their eggs, dieth, and that which is trodden upon, breaketh forth into a Serpent. 
THe Prophet passeth on further, comparing the jews not only to women, 
A comparison taken f●om venomous beasts.  but also to venomous beasts; the better to signify, that whatsoever proceeded from them, was dangerous and deadly. First then he saith that they hatched Cockatrice eggs. 
Simile.  As a Viper than cannot but hatch a venomous egg; so were they so defiled and stuffed with iniquity, that they brought forth nothing but poison.  
By the Spider's web, he means that they were so fruitless and empty of goodness, that by the only appearance of goodness, they beguiled every one. And thus he paints out the wicked with two colours as it were: First, that all their works manifested the corruption of their nature. Secondly, that they were profitable for nothing, neither were they ready to show themselves loving, amiable, charitable, and faithful to those with whom they conversed. I am not ignorant that this place is otherwise expounded by some, namely, that whilst the wicked are weaving the web of other men's destruction, they overthrow themselves; and thinking themselves very wise, do notwithstanding plot their devices in vain. And thus are caught in their own nets, and fall into the pit which they digged for others: Psal. 7. & 9 But me thinks the Prophet meant to express that which I have touched, to wit, that the wicked always, every where, and in all things, are mischievous, and never profitable to any. Whosoever shall have to do with them, shall taste their venom, and that they sting to death. Hereunto belongs that which he saith, namely, that deadly poison is in their eggs, and that if one do but tread upon them, a Serpent by and by issueth forth.   
Vers. 6. Their webs shall be no garments, neither shall they cover themselves with their labours: for their works are works of iniquity; and the work of cruelty is in their hands. 

A repetition and confirmation of the former similitude.  he both repeats and confirms one and the same thing, namely, that they evermore are hurtful to mankind, whatsoever they enterprise or execute: because of set purpose they have all duties of charity in abomination. Hear than is a sign of a nature wonderfully corrupted, namely, to be so wholly given up to commit evil, that no hope is left of reaping any fruit from their life, who desire to be utterly void and stripped of all justice. Others expound; that they strive to get riches, and to be advanced to honours: but all to no purpose. Yet I had rather plainly expound it thus; that none of them should cover himself with his works, because his web is altogether composed of rotten and unserviceable stuff.  
Now he repeats one and the same thing in divers phrases of speech, to show that their works should be utterly fruitless. We are borne to do our neighbours good, according to our power, and to be doing of somewhat that may serve for the common good. These are wild beasts then, and not worthy the names of men; seeing they are so industrious to hurt, and so provident, as to do nothing that is of any worth. Last of all, without any figure, he adds, that they are given and as it were, dedicated unto iniquity.   
Vers. 7. Their feet run to evil, and they make haste to shed innocent blood: their thoughts are wicked thoughts: desolation and destruction is in their paths. 
HE here divers ways describes unto us an image of an hateful impiety. Namely, when men are so far past grace, and destitute of all fear of God, that they rush into all kind of wickedness, as the horse into the battle: and overflow in cruelties, robberies, and outrages. They r●nne (saith he) because they are strong and overbold to commit wickedness. Now having spoken before of the hands and tongue, now he also adds the feet, to show that they are their craft's Masters in all sorts of mischief. So as no member of their bodies was exempt from acting some iniquity. For some use violence, but they can restrain their tongues. Others again who resemble a certain ravenous bird called an Harpy, 
A bird called an Ha●pie.  content themselves with the first pray they meet withal. The Prophet than confesseth that those of his nation were light of foot, to spoil and rob.  
By the word desolation, he signifies that wheresoever these cormorants came they fared like savage and wild beasts, who ravine and devour all they meet withal, and leave nothing remaining. So as by their terrible course, they scatter and cause all beasts to flee; which dare not come near them. Pliny 
Pliny.  takes up the like similitude touching Domitian, 
Domitian.  who tyranized like a cruel beast. And the same may we see to be in all these blood thirsty ones, whom all the world flees as from furious and untamed wild beasts. And thus their ways become desolate, and solitary, when they will suffer none to have any fellowship with them.   
Vers. 8. The way of peace they know not, and there is none equity in their doings: they have made them crooked paths: whosoever goeth therein, shall not know peace. 
SOme take this word peace, too nicely, for peace of conscience, in respect that the wicked are evermore vexed. But the Prophet so brings them to God's judgement, that yet in the mean while by transgressing the second table, he shows that there was neither faith nor charity in them. In a word, that they were void of affection. The way of peace (saith he) they know not. Why so? Because their wolvish minds had bereaved them of this Justice and equity; which two virtues uphold human society, and cause men to dwell quietly and friendly one with another. For justice and integrity nourisheth peace. 
justice and integrity nourish peace.  But if every one with fury rusheth violently upon his neighbour, in offering them open wrong: there, open war is proclaimed. For we can by no means maintain peace in the midst of us, unless every one in particular squares all his doings by the rules of equity.  
He expresseth this more fully by the word judgement. As if he should say, 
Peace cannot be maintained without equity.  wheresoever they came, they were a terror to all; because they had cast off all uprightness. The last member may be taken two ways, either that whosoever walks in them, shall also be far off from peace: Or, He which falls into the hands of the wicked shall feel their cruelty and murderous minds. Both expositions may agree well, and (as I think) we need not much contend about it. And therefore after the Prophet hath spoken generally before, and showed, that the fault was not in God, that the jews prospered no better in their enterprises; now he descends to the particulars, wherein he more fully declares how they had revolted from God, and so made themselves unworthy of his favour.  
But here ariseth a difficulty, Object. in regard that Saint Paul allegeth this place in the Epistle to the Rom. 3.17. to condemn all flesh as vicious, corrupt, and utterly void of any thing that is good. But contrariwise it seems the Prophet applies it in particular to the men of his time. But the answer Ans. is easy. For when he directs his speech to the jews, who were reputed as petty Saints in respect of others, of necessity the Gentiles must all come within this rank. If any object, Object. that the Gentiles in living justly were a law unto themselves, and that their uncircumcision is counted to them for uncircumcision. Rom. 2.26. I answer, Ans. that the Prophet brings God in complaining of all such as were not regenerated by his holy spirit. And thus none can be exempt, if he be considered of in his own nature. And yet the Prophet exempts himself out of this number, in regard he was regenerated and governed by the Spirit of God. S. Paul therefore hath alleged, this sentence to very good purpose when he minded to show what men are, being forsaken of God, and are led by the light of their own nature. I grant that the perversity of men breaks not always forth into open sins. Well, our Prophet's meaning is to reprove the corruptions of those times wherein iniquities were grown to such an height, that one might well discern as in a glass how (loathsome a sink and) bottomless gulf of all abominations man's nature is. In the mean while there is no doubt but this Sermon stung the jews to the very quick, in regard they were puffed up with a vain conceit of their race forsooth; but in as much as the spirit of God spared not them, the rest of the nations who were no less corrupted by nature, had no reason at all to wallow themselves in their pleasures.   
Vers. 9 Therefore is judgement far from us; neither doth justice come near unto us: we wait for light, but lo, it is darkness: for brightness, but we walk in darkness. 

Why is the living man sorrowful? man suffers for his sin. Lam. 3.39.  Having showed how much the estate of this people was perverted and corrupted, he therewithal teacheth that they are justly corrected thus severely, to the end they should take up no complaints, as if they were more hardly dealt withal then there was cause. He hath by piecemeal then deciphered out their open and known corruptions, that they might acknowledge how many ways they were guilty before God: and now he puts them in mind that it was no wonder if God carried a straight hand over such obstinate spirits, in handling them according to their deserts. Now he saith, that judgement was far off, in respect that they were the only miserable people in the world, and had not God their protector, as at other times. He takes judgement & justice for God's particular care and safeguard over us, namely, when he expresseth so much by the effects. By justice, he means God's protection, by judgement, the vengeance which he executes upon such as offer any violence against us. But here he affirms, that God hath no more care over his people, and that he hath withheld his aid and succour from them, because they were unworthy thereof. We are also to note this particle therefore, for thence it follows, that they were not to murmur against God, as if he kept no measure in his corrections, seeing they had so often abused his Majesty.  
Hereunto appertains that which he adds, namely, that a perpetual darkness environed them, who waited for light. This metaphor ●●ewes, that they were almost consumed in their miseries, and were then frustrated of their hopes, whilst they promised unto themselves some release. By light, is meant a prosperous estate, as on the contrary, by darkness, a state unhappy, as is well enough known in divers places before. His meaning is then, that it was in vain for them to expect better fortunes, because he would have this people learn to impute these calamities to their own deserts, and not to imagine either that they came by chance, or that the Lord handled them too sharply, for his whole scope and drift is to bring them to the doctrine of repentance.   
Vers. 10. We grope for the wall like the blind, and we grope as one without eyes: we stumble at the noon day as in the twilight: we are in solitary places, as dead men. 
BY variety of phrases he expresseth one and the same thing. 
One and the same thing expressed, under divers manners of speech.  For in regard many complaints would be heard to pass from this people, he would omit nothing that might serve to lay forth their woeful calamities. It may be he utters these things as if he consented with them, that they were so indeed; as if he meant to say, Our matters are brought into wonderful straits: but we are above all things to consider the cause thereof, seeing we have deserved to be handled with much more severity. And yet the sense will not suit amiss if we say, That the drowsy are here awaked, to bethink them of their miseries: for howsoever they were but too forward in making their complaints, yet Satan benumbed their senses, lest the signs of God's wrath should solicit them to repentance.  
Now he alludes to that similitude which he mentioned in the former verse, where he said, that the people were in darkness and obscurity, without any hope of getting out. Here he signifies that they were destitute of counsel, and so pressed with anguish, that no refuge nor remedy at all appeared unto them. When some light affliction befalls us we look this way and that way, and have hope of some issue: but in great extremities we are able to discern nothing, in regard of despair which hath surprised us: for this cause the Prophet saith, that being entangled in a maze of perplexities, they groped.  
We stumble.] This phrase of speech tends to the same end, and hath also greater weight in it, namely, that if they set but one foot forward, so many impediments presented themselves on all sides, that they could find no more release, then if the day had been converted into the night. By solitary places, I understand deep gulfs, or desert and barren lands. For in this place I allow S. jeroms 
S. Jerome.  reading, who derives these words solitary places, from the verb Asham, which signifies as much as to be horribly destroyed and desolated.  
The Rabbins 
Rabbins.  who will needs draw it from Shamen, which signifies, to be fat, argue childishly, as I think, neither do they allege any thing that makes to the purpose. For by solitary places they think men are understood, because Shemmen signifies anointment, and thus judge, that the Gentiles are noted out in these words. But the Prophet's true meaning is, that the jews were brought into solitary places, that being banished from the society of men, they might resemble the dead, and might be left without any hope of deliverance.   
Vers. 11. We roar all like bears, and mourn like doves; we look for 
* Or, judgement.  equity, but there is none; for 
* Or, salvation.  health, but it is far from us. 
He notes two sorts of men that cannot bear their miseries with patience, but they must discover them by outward testimonies. For the first cry very loud like bears; & the other mourn like doves. He used this latter similitude in Chap. 38.14. where he described the sigh of Hezekias. And this happens at such times as we would feign repress our sorrows, and yet we cannot so restrain them, but whether we will or no some signs thereof will break-forth outwardly. The sum is, that one while the weight of their miseries extorted from them loud cries; another while they were overcome with groans, and broken sigh: but neither their roar nor mutterings, brought them any release, because their estate was not changed for the better.  
For this cause he repeats it once again, that they waited in vain for judgement and salvation: whereby he means that the people were deprived of that succour from God, which above all things they wished and longed for. And he hath used the word salvation, the better and the more fully to express what he meant before in vers. 9 by justice; and here, 
No salvation without conversion.  by judgement. Hence let us gather, that we are miserable through our own fault, and that we whither and waste away in our miseries, till we be converted to our God. We may well roar and mourn; but without repentance our sorrows shall receive no relief. Our miseries than cannot cease, as long as we provoke the Lord to anger, nor till we endeavour with our whole hearts to be reconciled unto him.   
Vers. 12. For our trespasses are 
* Or, multiplied.  many before thee, and our sins testify against us: for our trespasses are with us, and we know our iniquities. 

A confirmation of the former sentence.  HE confirms his former speech, namely, that the people did ill in accusing God of cruelty, and that they did not rather acknowledge that they received the just recompense of their sins, the heaps whereof reached up to the heavens. And in this sense it is that the Prophet saith, they were multiplied. Also this particle before thee, hath great weight: for the Prophet descends into himself, and acknowledgeth the just judgement of God, which was hidden from men's eyes. His meaning is then to note out a close opposition, which is between men's judgement & Gods, Men flatter themselves, and think not of their sins; but God who is the judge, leaves not to condemn them for all that, neither cares he for all the vain and idle excuses, wherewith they would feign daub them over. And therefore he contents not himself simply to condemn this people; but he adds, that they had multiplied their iniquities: that is to say, they were guilty before God many ways. He acknowledgeth then that God is just, and executes the office of a good judge, seeing among men there is not to be found so much as a drop or grain of justice or equity. And therefore it is he adds, 
Vers. 4.  that it was not needful to cite any witnesses, nor to bring them from the Court of heaven, because the jews were sufficiently convinced and condemned by the testimony of their own consciences. This manner of speech therefore aught to be well observed; for it shows that God hath no great need of proofs, seeing our sins hold us sufficiently convicted. We have no reason then to contend with God, as if he punished us wrongfully, or as if he chastised us too severely: for our own iniquities testify plainly enough against us, what we are, neither hath God need to seek out for any other witnesses.  
With us.] Others translate, Upon us: but I had rather keep the propriety of the word. Men make many turnings, and transform themselves into many shapes, that they might be taken for just: but all in vain, because they bear their iniquities about with them in their bosoms, from which they cannot flee. As also when God condemned Cain, 
Cain.  he pronounced that his sin played the watchman at the door. So, he that despiseth God's just judgement, shall vex himself in vain, if he thinks to escape by rebellion.  
When he saith, the jews knew their sins; he means not that they were truly touched with them in their hearts, for then repentance would have followed: but he shows, that albeit they strove to flee the judgement of God, yet the testimony of their own conscience kept them imprisoned, and confined them in such wise, that they lost their labour to frame or forge excuses. Now whereas he speaks in the first person, putting himself also in the rank, it is a thing very rife in the Scriptures: and yet therewithal he shows, that this evil had so spread itself through the whole body, that there was no member sound nor free. Now howsoever he might for his own particular, protest his uprightness in the presence of God, yet in respect that iniquity had overflowed into all the parts of the body, he confesseth himself to be (as it were) one of those rotten members, and to be infected with the common contagion. Neither doth this any way gainsay our former assertion, namely, that he hath hitherunto exempted himself from the common revolt, that he might gall them the more to the quick. Now to take away all exceptions, he wraps himself also up in the number with them.   
Vers. 13. In trespassing and lying against the Lord, and we have departed away from our God, and have spoken of cruelty and rebellion, conceiving and uttering out of the heart false matters. 

In verse 12. the jews are taxed generally, here particularly.  HE here reckons up some particular kinds of sins, that he might with the greater vehemency provoke the people to acknowledge their sins. Now truly it is monstrous that those which were chastised, and in a manner shattered to pieces by the hand of God, should yet stand to set up the crest, and that their neck should be of such an iron sinew, as that they could neither be bowed nor humbled by the feeling of their misdoings. For the Lord labours to soften our hard hearts by his rods and stripes. But when chastisements profit us nothing, we may then be said to be grown past recovery. Jsaiah insists long upon this point, namely, to show how woeful the state of this people was, who albeit they were almost ground to powder, yet did they still grudge against God, and could not endure to be brought under subjection. He therefore often repeats this admonition, and stands the more vehemently upon it, that he might tame the rebellion of this people.  
He also taxeth their iniquities with many words, and singles them out one from another, having showed before generally what sins reigned every where amongst them. Neither doth he reprove any petty offences, or of a small handful of people, but rather a general revolt. For by this verse he gives us to understand that they were so corrupted, that there was not one dram of faith, integrity fear, or conscience in them. For what is it to lie against God, but wickedly to departed away from him, as if they played the flat rebels? He not only reproacheth them then with the breach of one or two commandments of the law, but saith, that they renounced God, and revolted from him, lest they should come at his call.  
In the next place he saith, that they were given to forge wicked matters, and that they were wholly stained with falsehood. For it is much more detestable to utter false matters out of the heart then to be suddenly overtaken with a lie, yea or to deceive upon the instant. In the mean while these rebukes no doubt cut the very hearts of the jews, who were ready to braced with pride; taking themselves to be exceeding holy men. But hypocrisy must be thus dealt withal; because a plain admonition in such a case would have done little good. By this example than all Pastors when they see the Church of God corrupt, and men to please themselves in themselves, & to lie rotting in their dung; thus must they oppose themselves, and ●rie sharply and shrilly against the same.   
Vers. 14. Therefore judgement is turned backward, and justice standeth a far off: for truth is fallen in the 
* Or, place.  street, and equity cannot enter. 
THose are deceived who think he returns to his first speech, in vers. 9, 
The former discourse still p osecuted in this, and in verse 15.  as if he now spoke of the punishments which the people had felt from God's hand. For he still prosecutes his former discourse; and discovers the corrupt diseases of the people: to testify unto all that they were justly punished. But this verse we must thus distinguish from the ninth, where he said, That judgement was gone far off. For in that place he pronounced that the jews were deprived of God's help, in regard they had made themselves unworthy that he should be any longer a defender of their cause. But here he saith that judgement was turned backward; because they had overturned all justice and equity amongst themselves. They received then a recompense according to their deserts, when God's justice stood a far off, and appeared not for their help; seeing they had banished judgement and justice far away from them. For we do but lose our time, to expect that from God, which we have denied unto others, and have cast behind our backs.  
In the place.] That is to say, in the public assembly. For his meaning is to speak of those places where they held their courts. And thus he signifies, that corruptions had not only seized upon some private persons, but that the whole estate of the people was so depraved, that there was nothing sound amongst them. If any vices reign among the common people, there may some good order be taken to remedy the same as long as justice hath place: 
Where judgement seats are corrupted, the●e the contagion of sin is universally overspread.  but if the judgement seats themselves be overturned or corrupted, than it must needs be that all things are infected with an universal contagion. He also bewrays their unbridled liberty, in that they were not ashamed to do evil in public places, and that they neither fled from the light, nor from the eyes of men.   
Vers. 15. Yea truth faileth, and he that refraineth himself from evil maketh himself a prey: and when the Lord saw it, it displeased him, that there was no judgement. 
BY this it sufficiently appears, 
A confirmation and amplification of the former sentence.  that Jsaiah spoke not in the former verse of the punishments which the people sustained: For he prosecutes the very same discourse with the former: and shows that the people had no cause to complain of the rigour of their chastisements, seeing they had so grossly offended and provoked the Lord. He confirms his former speech then: namely, that truth was fallen, justice had no more place: and here he amplifies the same further, in adding that he which refrained himself from evil, made himself a prey. The most of the expositors among the Hebrews read this part of the verse with a breath, thus; Truth is fallen, and was made a prey, in refraining itself from evil. But I see no reason why they have accepted of this sense. Saint jeroms 
S. jerom.  exposition (which I also have followed) is much better, and more agreeable. This phrase of speech is very frequent in Scriptures, as we see in job 1.1. of whom it is said, that he was an upright and just man, fearing God, and eschewing evil. Solomon also saith, Prou. 14.16. That a fool rageth; but the wise man feareth; and departeth from evil. Well, the Prophet's meaning is, that all honest courses were so hated and abhorred, that the small remnant of the faithful could not live in safety. As if he should say, Whosoever mean in these times to have society with men, must of necessity be as wicked as they: according to the old proverb; 
Proverb.  He must howl amongst wolves: but he that will refrain from evil, shall be devoured of the wolves like a poor sheep. Truly he here expresseth the height of impiety: 
The height of iniquity.  for he shows that truth was so fal●en, that no honest man durst converse amongst them. Why so? Because whosoever refrained himself from evil, did by and by fall into the jaws of Lions.  
And the Lord saw it.] This tends to the consolation 
A consolation.  of this people: for his meaning is, that notwithstanding this people's obstinacy which in a manner seemed irremissible, yet God would tender their welfare. And howsoever for a time he had severely punished them, yet would he at last think upon his covenant: so as in curing their evils, he would restore unto them incredible comfort. He speaks here of the time to come, and promiseth that a day will come after all these calamities, that God would send some relief to the remnant of his inheritance: for the jews had been left destitute of all hope, if the Lord had not added this consolation.  
Take a view here then after what sort men are wont to plunge themselves into contrary vices. Are they reproved? then either they grow stubborn, or being surprised with terrors, they fall into despair. We are therefore carefully to observe our Prophet's course which he here takes: for in the first place it was needful that the jews should be sharply rebuked, that so being touched and humbled by repentance, they might cease to murmur or repine against God. In the second place he promiseth them a moderation of their chastisements, with hope of deliverance, that they should not faint, but wait for the Lords help, who never suffers his Church to perish: for he so corrects his chosen for a time, that he will neither forsake, nor utterly consume them.  
If any had rather restrain this discontent and displeasure of God to his judgement, in regard that he justly condemned and abhorred this wicked people; I gainsay him not. As if he should have said; God saw nothing in this people but matter of hatred: whence it follows, that he had no other motive to send them relief, but only because he saw that things were brought to utter ruin.   
Vers. 16. And when he saw that there was no man, he wondered that none would offer himself. Therefore his arm did save it, and his righteousness itself did sustain it. 
THe Prophet prosecutes the same argument still: 
The same argument prosecuted.  but he lays that out more at large now, which he briefly touched before. For that which he said in the former verse, might peradventure seem obscure, namely, that it displeased the Lord, because there was no judgement. In this place than he repeats, that the Lord saw there was no man that would secure the Church, and he wondered at it. He useth a verb which signifies, that the Lord took up an occasion of wonderment. As if he should say; He stood as one amazed. Some translate the word Maphgia, Intercessor: but I think the sense is, that no man presented himself to set the things in order, that were confused; there was no Physician that would put to his hand to prescribe a remedy for this sickness, and therefore the Lord wondered. But it is easy to judge why he attributes this astonishment unto God: for by this reproach, he meant to shame the jews, that so (according to their custom) they might not seek out pretences to cover their sins withal.  
Now in regard it was a thing incredible or rather monstrous, that amongst the holy and elect people there was not a man to be found that would oppose himself against injustice, he brings in God as one astonished at so rare a matter, that by means hereof they might be brought at last to wonder and blush at their own hypocrisy. For might they not worthily be taxed of detestable obstinacy if they would not blush at that which drove the Lord into this admiration, and that by reason of their stubbornness? And therewithal he taxeth their hypocrisy, in that they made show of having piety and holiness in great estimation, and yet when God came to make a diligent search, there was not a just man to be found amongst them.  
Moreover, by this text he magnifies and extols the greatness of God's mercy, in that he vouchsafes to pull out a people as out of the bottom of hell, that were in such a pitiful plight. For no doubt but the jews by these words were admonished by what means they were to expect their deliverance, namely, even because the Lord was willing by a miracle to save this forlorn people. Now this word to wonder, sets forth God's fatherly care. Sure it is that there are no such affections in God, namely, 
God is not subject to human passions.  that he should be astonished at new and unwonted accidents, as if they were strange to him. But herein he rather applies himself to our capacities, that being touched to the quick with the sense of our miseries, we might be brought to abhor our woeful condition.  
When he saith then that the Lord saw, it is to signify, that there is no relief to be found in our industries: and when he wonders, it tells us that we are more than blockkish and senseless; in regard that we neither know nor regard the miseries we are in. And yet that our carelessness hinders not the Lord from working salvation of his Church.  
So his arm brought salvation.] In these words he shows that we are not to despair, albeit the help of man do fail us. 
We must not despair though man's help fail us.  Nay, all aids whatsoever being abolished, the Prophet attributes the beginning and end of his nations salvation, yea, of all mankind, to the free goodness, and only power of God. Even as then in affirming that God is powerful enough; yea, almighty to deliver the jews, he therefore reacheth out his hand to the weak: so in telling us that we cannot so much as stir a finger towards the procuring of our own salvation, he thereby casteth to the ground all high imaginations, that so being stripped of all confidence in our works, we might the more freely draw near unto God.  

We must not only mark what the Prophets say; b●t also observe their scope and drift.  This is the Prophet's meaning: and I would have it well observed. For in reading the books of the Apostles and Prophets, we must not only mark what they say, but why and wherefore they have said this or that. In this place than we are principally to consider whereat the Prophet aims, namely, to signify, that God is of sufficient power in himself to accomplish the work of our salvation, that our eyes might be kept from wandering here and there; because our minds are too much tied to outward means. What then? but that we repose the whole hope of our salvation in the arm of the Lord: and the true restoration of the Church in his righteousness. Be it therefore known, that such err grossly, who place it in any thing else, seeing God borrows nothing out of himself.  

The use of this doctrine.  The use and profit of this 〈…〉, extends itself even unto us. For albeit all helps do sometimes fail us, yet will the Lord find sufficient succour for us in his arm and power. As oft then as outward means do fail us, and that we be overwhelmed with all sorts of miseries, perceiving nothing but present death before our eyes: 
Note.  let us have our refuge to this doctrine: and let us be well assured that God is strong enough to protect us: and seeing he stands not in need of any man's help, let us learn to rest ourselves boldly upon his assistance. But yet we must herewithal retain the general doctrine. To wit, that the deliverance of the Church is a work and benefit which only belongs to the wonderful power of God: 
The Church's deliverance a benefit proceeding from God's wonderful power.  that so we may never attribute any thing either to the strength or industry of man. We ought also to abhor their pride who wrist and wring part of this praise unto themselves, which wholly belongs unto God: seeing in him alone consists the cause and effect of our salvation.  
Arm here signifies his power and might: Righteousness, that equity which he useth in procuring the salvation of his chosen when he becomes their protector, and delivers them from death. Whereas he saith, that his own arm obtained salvation: it must not be referred unto God, neither must we read it as if God had saved himself: but it is to be referred to the salvation of the Church which he delivered out of the hands of her enemies.   
Vers. 17. For he put on righteousness, as an habergeon, and an helmet of salvation on his head, and he put on the garments of vengeance for clothing, and was clad with zeal as with a cloak. 
THe Prophet arms the Lord at all points; 
If God put himself in arms to fight, he must needs carry away the victory.  not only to confirm the faith of the godly, but also to strip all men of all confidence in their own virtue. For the sum comes to this, that nothing shall be wanting unto God, neither for discomfiting, nor for bearing away the victory over his enemies. Why so? Because that of his righteousness, power, grace, and exceeding affection towards his Church, he will make armour of proof. And this we are to note with no less diligence, than the doctrine of the former verse. For albeit we confess that God is almighty, yet doth not that satisfy us, but we will be seeking out of other helps. Our minds are always given to infidelity, so as they are wonderfully hampered, and glued fast to outward means. To correct this vice our Prophet sets before us this lively description. As if he should say, know ye that God hath all the safeguards of your salvation ready, so that nothing shall be wanting unto him for your deliverance, and for your return home again: do your enemies what they can. There is no need then why you should tremble at all. Besides, we are very easily carried away to think, that we bring some of our own unto God. And thus we attribute part of his praise to ourselves, which should wholly be reserved unto him.  
Whereas he clothes the Lord with vengeance and indignation as a cloak; it appertains unto the enemies against whom God riseth up in wrath, for the zeal he bears to his people. The more than that Satan endeavours, and with might and main plots our overthrow, the more will the zeal of the Lord of hosts be inflamed, and will arise with his admirable and omnipotent power to relieve us. Although this worrier of mankind then, and all the reprobates with him cease not day nor night how to oppose all the impediments they can, to hinder our salvation, yea, and that they break forth into open rage to root us out; yet will our God scatter all their plots by his only power.   
Vers. 18. As to make recompense, as to requite the fury of the adversaries, with a recompense to his enemies: he will fully repay the islands. 
He confirms the conclusion of the former verse. 
A confirmation of the former conclusion.  For here he shows, what that vengeance is, wherewith he clothed the Lord, namely, that he is ready to render the like unto his enemies. But the reason why the Prophet arms the Lord thus ready with indignation to execute his vengeance, is to be noted, to wit, because the deliverance of his Church is joined with the ruin of the wicked. It is needful therefore that God should be armed to meet those enemies which would work our destruction.  
Use. Hence let us consider how infinite that love of God towards us is when he bears us such an affection, as to hate those that hate us, and to protest that he will requite the fury of our adversaries. So exceedingly doth he love his little flock, that he esteems it more than all the world beside. This is the cause then wherefore he testifies that he will repay the islands, that is to say, the nations beyond the seas far remote from them: for, for the deliverance of his people he overthrew such mighty monarchs as seemed invincible.   
Vers. 19 So shall they fear the name of the Lord from the West, and his glory from the rising of the Sun: for the enemy shall come as a flood, but the spirit of the Lord shall chase him away. 

God will make the Church's deliverance glorious in the sight of the whole world.  NOw he testifies that this deliverance shall be so glorious and magnificent, that all the world shall wonder thereat, and shall speak honourably of it: and afterwards, being smitten with astonishment, shall give glory unto God. But it is uncertain whether he means this of the conversion of the Gentiles, or of the terror by which the Lord would bring down his enemies. For mine own part, I rather incline to the first exposition, namely, that to the utmost parts of the earth, God's name shall be glorious and fully renowned: so as the Gentiles shall not only be amazed, but shall also worship and serve him in true repentance.  
The expositors agree not about the rendering of the cause which follows. But the true sense, as I suppose, is, That the violence of the enemy shall be so great, that as a flood spoils and carries all away before is with the force thereof, so shall he seem to tear up, and bear away: But the Lord will forthwith cause him to recoil and to vanish away. It is an amplification then of God's power, who in an instant breaks in sunder all the terrible power and furious rage of his enemies, so as their violence being turned backward, it falls to nothing.  
Quest. But some may ask, of what deliverance the Prophet here speaks. I answer, Ans. as I have done in another place, that these promises must not be restrained (as they are wont to be) to one deliverance only. For the jews refer it to the deliverance out of Babylon, and the Christians only to Christ. Now I join them both together, that so we may comprehend the whole time from the people's return, with that which followed unto the coming of Christ: for this prophesy was never fulfilled, but in him; neither can that which is here said agree to any other then to him only, because God's glory was not manifested before to all the world, nor the enemy so put to flight, that they gathered not their forces together again, until Christ came and triumphed admirably, having obtained conquest over Satan, sin, & death.   
Vers. 20. And the redeemer shall come unto Zion, and unto them that turn from iniquity in jaakob, saith the Lord. 
HE again confirms that which he said before, namely, 
A second confirmation touching the redemption of the Church.  that the people should be delivered, and that God would be the only author of so great a benefit. For this cause then he bids the people to be of good comfort in this exile, in regard it should not be perpetual: afterwards he placeth the hope of their deliverance in God only, to the end their thoughts might not rest in any thing but upon the promises.  
Under the word Zion, he means (as heretofore) the prisoners, and banished: for albeit they were scattered far off from their country, yet was the Temple still to remain planted as it were in their hearts. But lest the bastard children of Abraham should indifferently apply this unto themselves with the heirs of promise, he forthwith shows who they be to whom this deliverance 
To whom this deliverance appertains.  shall come, namely, to such as shall be truly converted unto the Lord. And yet it is very certain that many returned from Babylon into judeah, which were not touched with any repentance at all; who nevertheless had their part in this benefit: but the Prophet speaks of that full redemption, which is only proper unto the elect. For howsoever the external fruit of the deliverance redounded to the hypocrites; yet embraced they not this benefit of God to their salvation. The Prophet meant to say then, that the punishment of their banishment should have fruit; to the end that the Lord having purged his Church from her filthiness & corruptions, he might again gather together her dissipations. We must also ever bear in mind that which I have heretofore touched, in respect of the diminution of this people. Thus than our Prophet exhorts the elect to the fear of God, that so they might make benefit of the stripes which they received.  
Hence let us gather, that we can not be reconciled unto God by the blood of jesus Christ, 
No reconciliation without conversion.  unless we be first of all thoroughly displeased with ourselves for displeasing of him. Not that our salvation depends upon our repentance, seeing that is grounded upon the remission of sins. 
Conversion deserves not remission of sins.  But the hatred of evil, and the love of good, is so conjoined therewith, that they can not be separate. For those whom the Lord receives into favour, are in such wise regenerated by the holy Ghost, that they abhor their vices, and change their course of life.  
The Papists utterly overthrow the whole doctrine of salvation, in mingling and confounding repentance and remission of sins together: 
Papists confound repentance and remission of sins together.  neither are they of the ignorant sort only that do this, but those also who will be reputed the most ingenious amongst them. They confess indeed that a man is justified freely by Christ: but they add, it is because we are renewed by him. And thus they tie one part of their righteousness to the remission of sins, and another part to repentance. But in this doing our consciences shall never be at rest, because we are always far off from being perfectly regenerated. We must therefore distinguish these things without separating or confounding them together, 
They must be distinguished, not separated.  and so hold fast the foundation of our salvation.  
S. Paul allegeth this place, to show, that there yet remains some hope of salvation for the jews, howsoever by their untamed obstinacy we might gather, that they were utterly rejected, and judged to eternal death: Rom. 11.26. But in regard that God always remembers his covenant, and that his gifts and calling are without repentance, Rom. 11.29. Saint Paul aptly concludes it to be impossible, that some remnant should not at last be gathered unto Christ, to enjoy that salvation which he hath purchased. The jews in the end must be gathered in with the Gentiles, that both people's may make one fold under Christ. Quest. But yet the Prophet speaks here (may some say) of the deliverance from Babylon. Ans. I grant it: notwithstanding we have said, that under this he comprehends the kingdom of Christ, and that spiritual deliverance, to which this prophecy belongs. Thence the Apostle concludes, that Christ could not so be the redeemer of the world, that it should not appertain to some of the jews, out of whom he had elected their fathers, and made this promise expressly in favour of them: Rom. 11.1, 2. In the end of the verse, the ratification of so excellent a sentence is added.   
Vers. 21. And I will make this my covenant with them, saith the Lord; My Spirit that is upon thee, and my words which I have put in thy mouth, shall not departed out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of the seed of thy seed, saith the Lord, from hence forth, even for ever. 
BEcause the doctrine before proposed by our Prophet hitherunto was hard to be believed, he labours by divers means to confirm the jews that without wavering they might assuredly rest upon this promise of salvation: and should so far forth honour the Lord, as to stay upon his word. This word covenant is diligently to be noted. For thereby the Prophet sets forth the greatness and excellency of this promise. For the promises have a large extent, and may be compared to stones in the building; whereof the covenant is the foundation, that sustains and bears up the whole burden. Thus than he hath used this word covenant, that they should not esteem hereof, as of some common matter. And he adds this confirmation, to the end that howsoever this promise was not by and by accomplished; yet they should hope for the same, even above hope. And it may be, here is a close opposition, to cause the faithful with the greater alacrity to aspire to the new covenant which should be established in the hand of Christ.  
Object. But that which he adds afterwards seems to bring but cold comfort with it, when he would have the Church to content herself with words, and the Spirit. Ans. As though forsooth there were some great happiness in hanging in suspense, touching the accomplishment of God's promises. But howsoever the Prophet hereby recommends the excellency and worth of doctrine; yet notwithstanding I am well assured that it is not separated from his effect.  
Now in regard that God thus orders & dispenseth his grace, that he always exerciseth the patience of the faithful, whilst they live here below; and never wholly satisfies their desires: this is the cause why he brings them to the word. As if he should say, Thou shalt truly feel that I am liberal; and that I will many ways procure thy good: but thou oughtest not to wish greater happiness, then to feel my presence by my word. Whence we gather, that the greatest treasure the Church hath, 
The richest treasure the church hath.  consists in this, that the Lord hath chosen her for his dwelling place, that in the hearts of the faithful he may make his abode by his Spirit, and may conserve the doctrine of the Gospel among them.  
Lastly, he foretells that God will never forsake his people, but will always assist them by his word and spirit: which two are conjoined together, 
Why the Spirit is joined with the word.  because without the efficacy of the Spirit, the word would profit nothing, but would remain fruitless. On the other side, we must not separate the one from the other, as some fantastical spirits dream, who in rejecting the word, pretend the name of the Spirit, and are ready to burst with a vain confidence, which they have conceived in their fantastical imaginations: for we must hold that for the spirit of Satan, which is separated from the word of God; 
That is to be held for the spirit of Satan that is separated from the word.  to which, the holy Spirit is ever more annexed. Now when he quickens the external word, writing it in our hearts by the finger of his Spirit; then is our condition happy even in the midst of infinite miseries. Neither do I doubt but it was the express purpose of the Lord to say, that albeit God meant to deal graciously with his Church; yet she must know that her life and salvation is hidden in him by faith. And thus the ancient people is discerned from the new: for as the Kingdom of Christ is spiritual; so from his resurrection from the dead, the souls of the faithful must ascend up on high with him.  
Now he promiseth that the Church shall never be deprived of this inestimable benefit, namely, of being governed by the holy Ghost, and sustained by the heavenly doctrine: for it were to little purpose that the Gospel should be offered us, and the holy Ghost given withal, unless they should always dwell and remain with us.  

God speaks unto us but by the mouth of his servants.  When he saith, in thy mouth, it is to show, that the Lord so speaks unto us, that in the mean while he means to use the service and ministry of man. He might indeed if it pleased him, speak unto us from heaven, or send his Angels from thence: only herein he hath respect to our weakness. Why so? Because he would call and exhort us by our like; 
Why God rather speaks to us by man, then by himself.  that by their voice he might draw us unto him the more familiarly. This order therefore was by him established in the Church: so as they who reject his Ministers, brag in vain of their obedience unto God. His meaning is then, that we seek the doctrine and word of life, in the mouths of his Prophets, and in the teachers who preach in his name, and by his commandment.  
My words shall not departed.] Some translate in the imperative; Let not my words departed: and so the future tense is often taken for this. But an exhortation or a commandment in this place agrees not, in regard the Prophet rather promiseth what God means to accomplish. I deny not but hence we may draw an exhortation: but the promise must go before. Now the tenure of the promise is, that the Lord will so assist his Church, and have such great care of her, that he will never suffer her to be deprived of the doctrine of the word. When afflictions press us then to the quick, and things succeed not as we would wish; let us have an eye to this sentence: for it is the word and Spirit, by which we must be raised up and sustained; of which the Lord here promiseth never to destitute us.    

THE LX. CHAPTER.  
Vers. 1. Arise O jerusalem; be bright: for thy light is come, and the glory of the Lord is risen upon thee. 

In Chap. 59.21. he spoke of the word, now he speaks of the efficacy of it.  IN this place the Prophet shows what the efficacy of this word is, whereof he spoke in the former Chapter. For he comforts the church in her low and afflicted estate, and restores her to her brightness. And in respect that he represents the person of God, he here manifests his authority: and for that cause, useth a commandment, that he might give his speech the greater weight: as if by his absolute power, he placed the Church in that happy estate, which he before promised her. The sum is, to assure the faithful that the Prophet spoke not as in the air, but effectually.  
Now he commands her to Arise, in regard that before he said, she sat upon the ground: which two words are opposites. In the 47. Chapter of this book, he said to Babylon; Come down, and sit in the dust. And in Chap. 32.18. he said of the jews themselves; My people shall sit in the dust: and yet on the contrary, in Chap. 52.1, 2. he saith; Arise, Arise. O Zion, put on the garments of thy beauty: shake thyself from the dust. Now in this place again he raiseth up the Church, as if he took her by the hand, to the end she might again recover her seat of honour, who now sat in the dust, wholly covered over with filth and dung.  
Now that the poor jews might not by reason of the darkness of their evils, be utterly overwhelmed with despair, he tells them that the light which had been smothered for a time, should immediately break forth again. Herein alluding to the ordinary course of the day, succeeding the night. As if he should say; 
Simile.  The Lord having compassion upon thee, will draw thee out of these obscure dungeons, in which thou hast so long been held prisoner. I have satisfied myself in correcting thee, it is time now therefore thou shouldest begin to take some ease. And therefore by the word To shine, under a figure he means a recovery of health, and a flourishing estate: as heretofore by darkness, Chap. 58.10. and 59.9. he signified the calamity of the Church.  
But herewithal he admonisheth her, that this light shall arise unto her from none but from the brightness of God's countenance, at such time as he shall be pleased to manifest some tokens of his favour: for all things fall out to the best, when the Lord lightens us with his brightness: but if he be against us, we cannot possible meet with a greater misery nor infelicity.   
Vers. 2. For behold, darkness shall cover the earth, and gross darkness the people: but the Lord shall arise upon thee, and his glory shall be seen upon thee. 
NOw he amplifies this grace which he mentioned before by way of comparison, 
An amplification of the grace mentioned in vers. 1.  to the end we might consider of the infinite love which God bears to his elect; yea and how great the privileges are, which are given and granted unto them by him. The sum is, that whilst the world is pressed, and in a manner overwhelmed with infinite miseries, God will have care over his people to enrich them with sundry benefits. He shows then that the light of grace and favour, mentioned in the former verse, shall not be common to all, but particular to the people of God. We told you before that the word brightness, notes out the flourishing estate of the church; but yet we must not judge thereof by any outward appearance: for the Prophet flies an higher pitch. Neither make I any doubt, but he here propounds unto us a spiritual brightness and light. Otherwise the phrase of speech which he useth in vers. 3. (namely, that the Gentiles should walk in this light) would not agree. And the coherence of the text of this chapter with the former, shows it plainly. For in verse 21. of chap. 59 he said, that the covenant was enclosed in the word and spirit: from the opposition then, it is easily gathered, that the felicity promised to the Church in the beginning of this Chapter consists in somewhat else then in meat, and drink, idleness and carnal security. Nay, let us rather consider of the matter aright, and we shall see, that since that time, all the Gentiles were not covered with a cloud of miseries, whilst the jews in the mean while enjoyed their ease. Seeing then the condition of the Church is separated from the state of the whole world; the benefit which Isaiah possesseth the Church of in this place, is spiritual. As also this brightness which he promiseth, is spiritual. This therefore belongs to the spiritual kingdom of Christ, whereby the light of the Gospel enlightened all parts of the world. Yea, the strange nations were enlightened by it.  
To this appertains that which followeth, The Lord shall arise upon thee. For albeit he showed that God's favour should appear by manifest signs and effects: yet he leaves not out that which was the principal: namely, that the faithful should sensibly perceive that he was their father, to the end they might wait for their salvation from him.  
Doctrine 1 Hence let us gather, that we are overwhelmed with darkness, till such time as the Lord lightens us with the testimony of his free adoption. I speak of all mankind: for Jsaiah teacheth that this quickening light proceeds from God only: thereby to signify that it is the especial gift of his own hand. Secondly, Doctrine 2 we are to note, that the Church only partakes of this brightness, that is, the elect of God. Whence it follows, that it is no common or natural gift: but such a one as with which the Lord supplies the common defect of man's nature. And hereby also we perceive that there was never any spark of true light, 
No light out of the Church.  but in the Church. For all men beside are enwrapped with darkness, albeit they think to be in the light, and that they have a great splendour: neither can they be delivered out of this darkness, but by the light of the Gospel. He adds the word glory. For after the Lord hath once received us into his favour, he so continues the same unto us, that his benefits do daily more and more flow in upon us with greater increases.   
Vers. 3. And the Gentiles shall walk in thy light, and kings at the brightness of thy rising up. 

A confirmation in this and the verse following.  THe Prophet now confirms that which we were saying, to wit, that men have no light of their own, but that whereby the Lord enlightens them through his word. All will confess so much; but they do not worthily esteem of this grace as they ought: they only take it for some common thing which appertains naturally to every man: but here it appears that it is supernatural. And therefore it must be distinguished from nature; as the repetition of these words, upon thee, sufficiently shows. First then let us hold it for certain, that this benefit proceeds only from God: secondly, that all indifferently do not partake hereof, but the elect only, whom the Lord enlightnes by his free grace, that he might exempt them out of the common rank of other men.  
Now this is done by Christ, who is called the sun of righteousness: Mal. 4.2. because we are enlightened by his beams. Moreover, the Prophet teacheth, that the grace which was communicated unto the jews, shall be spread far and wide. According as the words of the covenant often sound, In thy seed shall all the nations of the earth be blessed: Gen. 22.18. For the light which was proper only to a particular nation, would bring no benefit at all to others. But for as much as the doctrine of the Gospel was to be spread into all parts of the world, judea bore this light; that from thence it might shine to the Gentiles, who saw not one sparkle thereof before. For in that he makes this light proper to one people, he shows that the world could not otherwise be enlightened nor attain to the participation of this benefit, but in seeking this light in that word which came forth of judea, and was heard in jerusalem; where the lamp of the Lord was kindled; and from whence the Sun of righteousness cast his beams, that thence he might afterwards enlighten all the habitable corners and quarters of the earth. As in chap. 2.3. we have seen, That the law went forth of Zion. There is no light then, but in the doctrine of the Prophets: so that whosoever they be that recoil back from it, they falsely brag of walking in this light.  
By the brightness of thy rising up, he alludes to the break of day. For as the morning star gins the day, by striking thorough the heaven only, and forthwith the sun shines over all the world: so the break of day began first in judea; whence the light arose, and spread itself throughout the whole world. For there is no corner of it, which the Lord hath not enlightened with this light.  
He mentions kings, 
This light belongs as well to Kings as to common persons.  that we should not imagine this light belonged to the common people only, but to Princes and great Lords, who otherwise do much please themselves in their dignities. Truly, the honour which he here attributes to the Church is exceeding great, seeing her brightness shall be so glorious, that it shall draw unto her, 
As the Moon draws her light from the sun, so the Church borrows her light from Christ.  kings and nations. He calls it the Church's light, not because she hath any light of herself; but in regard she borrows it from Christ, as the Moon takes her light from the Sun.   
Vers. 4. Lift up thine eyes round about, and behold: all these are gathered and come to thee: thy sons shall come from far, and thy daughters shall be nourished at thy side. 
BY many words he confirms this promise touching the restoration of the Church, which seemed a thing altogether incredible: and therefore was a matter hard to be beaten into the heads of the jews, in an estate wherein things were so perplexed and confused. For than none but the kingdom of judah stood: which daily decayed, till at last it fell flat to the ground. Afterwards, when the people were carried away captive, all things grew so desperate in these horrible scatter and woeful ruins, that as it seemed the Church was utterly abolished. It was needful therefore that this doctrine should be many ways confirmed, that men's minds, which of themselves are too much inclined by nature to distrust, 
Men inclined overmuch by nature to distrust.  might no longer remain entangled with doubtings. For this cause then he brings the jews as it were, to the thing done, notwithstanding it were yet far off: to the end they might assure themselves no less of the accomplishment thereof, then if the thing were already effected before their eyes.  
Now he commands the faithful to lift up their eyes on high, that is to say, above all human thoughts: for whilst we remain fixed to outward appearances, we cannot savour the fruit of these promises. He adds round about, that they might certainly know the people should not come from one nation alone, but from all parts, to be knit together into one body. Neither doth he alone promise an end, and a remedy to the scattering which was to come, as in Psalm. 147.2. and chap. 56.8. that God would gather in the scattered of Israel: but this gathering should extend itself further off. For it signifies that there should be a wonderful change in the world: so as those who before were strangers and divided, should be gathered into one body. To conclude, 
A testimony ●ouching the calling of the Gentiles.  the spreading of the Church to the utmost bounds of the earth is here noted out unto us. We must also supply a close opposition here, which manifests that miserable and woeful estate whereinto all mankind is plunged till we be gathered in under the conduct of Christ.  
Some, by sons allegorically understand those who were strong and steadfast in faith: and by daughters, the weak. But I think the Prophet was not disposed to speak so acutely. I therefore take it simply thus, That sons and daughters shall in time to come, run unto the Church. That is to say, shall not only be begotten within doors, but without also: yea, even in the furthest parts of the world. For the womb of the Church shall no more be shut up in a corner of the earth, but shall spread itself as far, and as wide, as the whole world hath any space.   
Vers. 5. Thou shalt see and shine: thine heart shall be astonished, and enlarged, because the multitude of the sea shall be converted unto thee, and the riches of the Gentiles shall come unto thee. 
THese things at the first blush seem to have some repugnancy in them; 
By speaking in the present tense vers. 4. he showed the certainty of the promise speaking; now in the future, he teacheth them to be patiented.  seeing in the former verse he spoke in the present tense; and now in the time to come. But there he spoke of the eyes of faith, which apprehends that, that men cannot comprehend by nature: here, he handles that which concerns the event of the thing itself. Or, rather; by speaking in the present tense before, he meant to signify the truth and steadfastness of the promise: and now restrains the same sentence; to teach the faithful to limit themselves within the bounds of patience. Besides, howsoever the promises of God be for a time shadowed from men's sight: yet do the faithful clearly behold them by faith; so as they wait for the undoubted accomplishment thereof, though others will believe nothing at all of them.  
And shine.] Because the verb Nahar, signifies to shine, and to flow forth, it may be translated both ways. For we may refer it to that joy which carrieth and causeth the Church to overflow, when she grows and increaseth in this world: or, to that decking of her, which makes her to shine. But it seems to agree but untowardly with the text, that he couples astonishment, with brightness or joy. Truly I doubt not but by this word he understands such an amazedness as ariseth from an admiration and wonderment, with which the Church shall be rapt up and carried away in seeing herself to rise to such an unexpected honour, and to be exalted to so high a degree of glory. As if he should say, The greatness of this work shall be such, that it shall far surmount thy hope. It is no astonishment then that is conceived through some fear of danger or calamity; but such as we see to happen in great wonders, which surpass the reach of our understandings: when being astonished we are for the time as in a dream: Psalm. 136.1. And this trembling suits very well with joy.   

Vers. 6. The multitude of Camels shall cover thee: and the Dromedaries of Midian, and of Epha: all they of Sheba shall come: they shall bring gold and incense, and show forth the praises of the Lord.  
7. All the sheep of Kedar shall be gathered unto thee: the Rams of Nebaioth shall serve thee: they shall come up to be accepted upon mine Altar: and I will beautify the house of my glory.  
Under borrowed speeches the Prophet describes the glory of the Church, and applies his doctrine, both to the time and persons, with which he had to do. For we must keep that in mind which we have often said, 
He that is truly converted unto God, will dedicate all he hath to his service.  namely; that the Prophets had respect to the people whom they taught. And for that cause, mentioned the things best known, and the ceremonies most in use; that under the figures thereof, they might note out God's spiritual worship and service. For it was good reason the jews should be first instructed: and the Gentiles (in the second place) to whom the truth of these things is come. As if he should say; The people of far Countries shall come with their riches, in the power of God.  
And where he saith, the Church shall be enriched, it is not to be referred to the persons of men: but in regard of the union which the head hath with the members, that which appertains to God and Christ, is here attributed to the Church. 
Absurd collections from this place of jews and Papists.  The jews deal absurdly therefore, who under colour of this prophesy, by their insatiable covetousness devour all the riches of the earth: neither do the Papists less fond wrest these words to the maintaining of their riches, and superfluous pomps.  
Now he mentions Camels, incense, gold, and sheep, as having regard to that wherewith every region abounded in, thereby signifying, that all should consecrate unto God whatsoever they enjoyed; and should offer themselves and all their riches unto him in sacrifice. Doctrine. Whence we are to gather, that we can not truly be converted unto the Lord, unless we offer up unto him all that ever we have: for these are those spiritual oblations which he requires, 1. Pet. 2.5. Rom. 12.1. 
1. Pet. 2.5. Rom. 12.1.  which we can not possibly deny him, if our hearts be truly dedicated and consecrated unto him. The wicked abuse the gifts of God to excess and wantonness, and as much as in them is corrupt them by an execrable profaneness, but the faithful who use them with good conscience, consecrate them unto the Lord. None can rightly say he is the Lords then, unless he therewithal dedicates and consecrates unto the Lord himself and all that he hath.  
As touching the regions here mentioned by the Prophet, it is not needful for us to discuss in what place every one of them is situated. Notwithstanding by the way we note, that he speaks of such as lay Eastward, and chief Arabia, and the places near adjoining, which he signifies by Kedar, and Nebaioth. 
Another absurd collection of the Papists.  The Papists have also abused this place, to prove that Kings came from the East 
Kings of the East.  to offer gifts unto Christ: wherein they show themselves too ridiculous, seeing the Prophet speaks of all sorts of people. But they snatch up without judgement all such like places wherein mention is made of gold, or incense, as if the Prophets meant to speak of the gifts which the wise men offered, Math. 2.11. There is nothing obscure in this place then: for the Prophet's meaning is, that God shall in time to come be called upon in every place, and all strangers shall be gathered unto him to yield him obedience.  
As touching the words, they shall come up; some translate, They shall come up upon mine altar in good pleasure. And this seems to me not unapt; as if the Prophet meant to say, that the offerings of the Gentiles should be acceptable unto God. Others expound, They shall come up acceptable: which suits not with the propriety of this tongue. For Ratson signifies good pleasure, good will, or favour: and therefore I think it should be read as I have translated it, namely, that the oblations should come up in good pleasure upon the altar; so as the words may thus be resolved, They shall go up, to appease God: for the altar was ordained, and the sacrifices offered, to the end God might be merciful and favourable unto men, who according to his promise, 
Exod. 20.24.  accepts the sacrifice offered upon his altar: for then the Altar was the mean to obtain God's favour.  
The Prophet than expresseth three things here distinctly. For first when he saith, 
Three things noted in the sacrifices of the jews.  that the sacrifices went up, he alludes to the ceremony which in old time they used in the sacrifices, for they lifted up their offerings: Exod. 29.24. Levit. 8.29. to signify, that they were to lift up their minds, that so they might not be glued to the earth; or only, to fix their eyes upon that which was offered. Secondly, that these sacrifices were acceptable unto God, that so they might be distinguished from the sacrifices of the Gentiles, which were offered without faith. Thirdly, upon the Altar, which only sanctified the oblations: for whatsoever was offered upon any thing else was polluted and abominable. Moreover, this figure ought to lead us unto the truth of it: for Christ is God's altar, 
Christ, God's Altar.  as we have seen in Chap. 56.7. and upon him must we offer our sacrifices, if we would have them wellpleasing unto God.  
Besides, under the beauty of the Temple he signifies the restoration of the people; in regard the principal part of their felicity consisted in having the Temple wherein God was purely worshipped to stand in perfect beauty. And there must we begin, namely, to have God reign amongst us, if we would be truly happy, for which cause the Lord minding to show that his Church shall be restored, mentions the Temple, upon which he will put his glory. As if he should say, My house is now exposed to the mocks of the Gentiles, but in the end I will put my glory again upon it, whereof it is now deprived. Now out of Zacharie, Haggai, and Malachi it appears, that this was not accomplished presently after their return out of captivity: for we must not think that there was that true dignity in this sumptuous building, whereby Herod 
Herod.  would cunningly have insinuated himself into the favour of the jews. The dignity or glory here mentioned therefore appeared not till God opened the door of heaven to jerusalem, and afterwards manifested the hope of eternal salvation to all the jews.   
Vers. 8. Who are these that flee like a cloud, and as the doves to their windows? 
BEcause the Prophet could not content himself with mentioning this benefit of God, being rapt into an admiration, 
The Prophet amplifies this multiplication of the Church by an admiration.  he cries out, Who are these? Which manner of speech hath much more vehemency in it, then if he had simply affirmed, that a great number did flee; yea, though he had used the same similitudes. He meant then more fully to express how glorious this multiplying should be, seeing he could find no fit words to set forth the same withal. 
Psa. 110.3.   
Which flee as a cloud.] Some think that by this the Apostles are meant, who with an incredible swiftness, ran to the utmost parts of the world. I grant this exposition hath some colour: but the Prophet speaks of the assembling of the whole Church, namely, that the nations should run unto it from all parts, with great nimbleness and alacrity.  

Simile.  The similitude of doves, which he useth, is very apt for this purpose. For when these birds be in the fields, they seem to be of the number of other wild birds; yet they belong to an house, and have their lovers, unto which they retire, and in which they make their nests. So in like manner, the faithful begin to know their gathering together, being illuminated by faith; that so they may withdraw themselves out of that horrible scattering in which they are. Whosoever shall consider the miserable and woeful state of those times, shall easily perceive how necessary this advertisement was. For if the Prophets, who without ceasing, had so many years instructed the jews, reaped little or no profit thereby; what was to be expected from the Gentiles, who were wholly estranged from God? Yet the Prophet hath not spoken excessively: but he so admires the thing, that he also draws us therewithal into admiration with him.   
Vers. 9 Surely the Isles shall wait for me, and the ships of Tarshish as at the beginning, that they may bring thy sons from far, and their silver and gold with them, unto the name of the Lord thy God, because he hath glorified thee. 

That these things might have the more weight, God himself is brought in speaking.  Having magnified the excellent benefit of this restoration, with all the praises he could possibly devise, he brings in God himself speaking, that his speech might have the greater authority. Some take To wait here, To desire: as if he should say; Let this be done, because the strange nations are as men affamished, longing after him, by feeling themselves destituted of life and salvation. Others take it simply, To hope: but the word also sometimes signifies, To observe. And in this sense David takes it, in Psal. 56, saying, The wicked waited for my soul: that is to say, they spread snares for my life. And in this signification we may take it here. They shall wait: that is to say, they shall observe my countenance, 
Psal. 123. ●.  as servants are wont to depend upon the will of their Masters: as if he should say; Marvel not if so many nations run after the Church, for the Isles which despise and resist me now, shall be so attentive to my voice, that they shall do whatsoever I command them. And questionless it appears by the rest of this verse, that such a kind of obedience is here mentioned.  
The ships of Tarshish.] If any will, they may here supply the particle of similitude thus; As the ships of Tarshish once sailed unto judea, and brought that which was necessary for the building of the Temple, and for men's use: so it shall come to pass, that they shall sail thither again, and this interrupted navigation shall recover the first course.  
By Tarshish, that is, Cilicia, which was opposite to judea; under the figure Synecdoche, he understands all voyages and traficks, which they made by sea with strange nations. We may also take it without figure thus; The ships of Tarshish which were wont malapartly to scorn my Church, shall subject themselves to my authority, and thereunto shall bring children from a far Country.  
Their gold is with them.] He again repeats his former speech, to wit, that the Gentiles shall so yield their obedience unto God, that they shall offer to him both themselves and all theirs. The Popish Doctors do here again (as I touched in vers. 6.) show their extreme impudency, 
Impudency of Popish Doctors, in their absurd collections. Reu. 17.8. Persianlike pride noted in the Pope and his Clergy.  when they abuse these and the like places, to uphold those tyrannous and Persianlike pomps, whereby that Antichrist of Rome, and his supposts, glister and will be wondered at. And albeit they overflow in costly raiment, being covered from top to toe with gold and pearls: in a word, though they apparel themselves like a strumpet; yet are they not ashamed to make the holy Ghost the author of all these abominations. For when the Prophets do but mention gold or silver, straightway they apply the same to their dissolutions. Truly in this behalf they resemble the jews, 
jews and Papists jump together in their fond collections.  who leap for joy as oft as the Prophet's mention gold or silver; hoping to wallow themselves therein, when the Messiah shall come. So the Papists think on nothing else but upon gold and silver, with which vain appearance, their minds are so bewitched, that they cannot aspire to heaven: but this blockishness hath no need of any refutation. The sum is, that God will exalt his Church unto an high and sovereign degree of honour, and deck her with ornaments befitting her. But to the end the faithful might not doubt that any impediments should hinder them to receive so glorious a promise: or lest they should attribute aught to their merits, God himself promiseth to be the author of this thing. Moreover, Isaiah now assigns the riches of the Gentiles, whom heretofore he had abandoned from the Church, to be an holy offering unto God, and as spoils and recompenses of her victory. And thus he more clearly expresseth that which I have said, namely, that we ought to desire nothing so much, as to see the whole world subdued under God's dominion.   
Vers. 10. And the sons of strangers shall build up thy walls, and their kings shall minister unto thee: for in my wrath I smote thee, but in my mercy I had compassion on thee. 
HE prosecutes the same argument. 
The s●me argument prosecuted, and in the next verse expounded.  And as he said heretofore that strangers should submit themselves under God's authority to re-edify the Temple: so now he saith, that the strangers shall bestow their labour in building up the walls. The comparisons whereby he promiseth the Church's restoration are divers. For it is a thing usual in the Scriptures, where the Church is spoken of, sometimes to set it forth under the Temple, and then again, under jerusalem. Now he promiseth that the strangers shall help to set up this building, lest the jews should faint being astonished at their poverty, or small number. For in the captivity they might be solicited to distrust, thinking that albeit they should return into their country, yet there was no likelihood that ever they should perfect such a work. But Cyrus 
Cyrus.  did this, who furnished them with great sums of gold and silver. And yet these things were but figurative in him; for they had their full accomplishment in Christ, to whose kingdom all that which is here spoken must be referred. For first of all he used the service of a few weak men, to wit, the Apostles, 
Apostles.  who were disfurnished of fit means for so long a business; afterwards therefore he raised up strangers out of whom he chose Pastors, 
Pastors.  and made their Princes to be nursing fathers to the Church.  

Papists malapert in giving their Pope sovereignty over Kings.  The Papists too malepertly do overthrow and corrupt this place, when they wrist it to establish the tyranny of their Pope; to whom they give sovereign dominion our Kings and Princes. 
Kings and Princes.  And herein they show themselves impudent liars (against the truth) in calling him Christ's Vicar: 
Papists shameless liars in calling their Pope Christ's Vicar.  seeing the kingdom of Christ is not of this world: joh. 18.36. And yet this companion on the contrary domineers in pride and cruelty; and takes upon him to change kingdoms. Now Kings so submit themselves unto Christ, that yet they cease not to be kings still. 
King's so submit themselves to the Church, that they hold their kingly authority still.  Only they are to employ their power for the maintenance of God's service; and to govern their subjects with equity. Whence we see how far off they are from Christ's kingdom, who would rend from Kings their power and authority, to make themselves Lords over them.  

Anabaptists would have no kings.  From this place we may also refute the Anabaptists, who so overturn politic government, that Kings can no otherwise be Christians, then in renouncing (say these, bedlams) their authority. But we see here that God will have himself honoured of the Kingly order.  
Moreover that none might object, that it had been an easier matter to have maintained the Church in her first estate, 
In my wrath I smote thee.  than now to pluck her out of hell: God prevents this also, and shows that the jews were justly thus afflicted, in regard they had too much provoked him by their iniquities. But he gives them matter of good hope, because he will not punish them with rigour according to their demerits; but will content himself that they have been humbled under temporary chastisements. And yet therewithal he informeth them touching the cause of such a change: lest they should judge thereof according to their sense. For when kingdoms are changed, and sometimes on a sudden exalted; and forthwith fall back into ruin: we think such things fall out by chance, and that it is but the course of the world. The jews might think the same, when after the ruin of the Chaldean Monarchy, they were set at liberty. And therefore the Lord protests that all these things were guided by his Providence; that they should not be partners with infidels in their blindness; It is as much then as if he had said; If thou askest wherefore thou hast endured so many miseries: truly, because I was angry with thee, 
God's free mercy, and not our merits, the cause of our redemption.  and took vengeance of thy offences. But if thou wouldst know the reason of thy deliverance, it hath proceeded from my mere good will; not for thy merits: or a jumbling together of secondary causes. Calamities than fall not out by chance. Neither is the Lord angry without cause. Neither yet is he ever so angry but he leaves way for his mercy.   
Vers. 11. Therefore thy gates shall be open continually: neither day nor night shall they be shut, that men may bring unto thee the riches of the Gentiles, and 
* Or, and their Kings led.  that their kings may be brought. 
THis verse is ill expounded of the most Interpreters. For they think the Prophet meant to say, that the Church shall be in safety under the fidelity and protection of God. Why so? Because open doors, show that danger is far off. But me thinks the Prophet expounds himself: namely, that the gates shall be open, that riches may be brought into the city from all parts. And in as much as they are wont to bear their burdens by day: the day, saith he, shall not suffice in regard of the continual resort of such as shall bring precious treasures thither. Wherefore carriages shall not cease, in so much that the gates must be kept open day and night.  
Where he saith, that the Church shall have the riches of the Gentiles, 
What is meant by the riches of the Gentiles.  it is not to be referred to temporal commodities, but to the obedience which all the world shall yield unto God in his Church: to which he gives that which is offered unto him, in regard he hath nothing which is not hers.  
And their kings led.] I had rather retain the participle which the Prophet useth, then to follow them who change it into a verb: for they overthrow his meaning; in regard that he expressly addeth this, because the pride of kings is such, 
Kings naturally unwilling to submit their necks to God's yoke.  that they will not willingly suffer themselves to be led. Nay, on the contrary, standing too much upon their own power, they wax intemperate; and in stead of being led whither they ought; they carry away with them all others as with a violent flood. He shows then that notwithstanding their natural and untamed rebellion, they shall submit themselves to God and his Church.   
Vers. 12. For the nation and the kingdom that will not serve thee shall perish: and those nations shall be utterly destroyed. 

A confirmation of the former doctrine.  THe Prophet stands much upon the confirmation of the hearts of God's children, to assure them that they should behold the restoration of the Church one day, as he hath now described it out unto them. These thing were altogether incredible: and howsoever we ourselves are sufficiently confirmed by the events of these things which are manifested in all men's sight; yet if we were not governed by the spirit of Christ, hardly should we conceive them in our minds. He shows then that there is no cause at all wherefore the jews should doubt of the restoration of the Temple; because the Gentiles should come to aid them with all their power. But Isaiah regarded something more high in this place, than the building of the visible Temple. For his meaning is to speak of that obedience which Kings, Nobles, and the commons should yield unto the Church, when they should advance as much as in them lay, the purity of doctrine. Yea, he passeth yet further in pronouncing that the kingdoms and nations which will not serve the Church, shall perish. If such as help not the Church, are condemned with this fearful and terrible sentence; 
If such as serve not the Church shall perish, how shall they escape that persecute her?  what shall we say of those tyrants who set, themselves furiously against her, and labour with might and main to work her overthrow? If the slothful and careless shall not escape unpunished, ought not the wicked to wait for some horrible vengeance, seeing they strive to hinder and overthrow the work of the Lord?  
He repeats that now in the plural number, which he said before in the singular; to show, that if the whole world were guilty, yet they should wholly perish. For the multitude cannot free those from perishing, 
And those nations, etc.  that estrange themselves from God: neither shall the wicked be excused, if they hinder one another from coming to salvation; or if they encourage one another to commit iniquity. Now it is said (as we have seen before) that Kings and nations serve the Church, not in regard that she exerciseth any dominion of herself, but because God hath given and committed the sceptre of his word, by which he rules, unto her custody.   
Vers. 13. The glory of Lebanon shall come unto thee, the fir tree, the elm and the box tree together to beautify the place of my sanctuary: for I will glorify the place of my feet. 
ISaiah useth yet another similitude, which he brought in when he compared the Church to a building or City. For he recites such things as are necessary to build withal, to wit, the fir tree, the pine tree, and the box tree; all which grew in Lebanon, a forest that abounded with goodly and excellent trees. His meaning is then, that whatsoever was fair and exquisite in this forest, should be brought unto the Church. But we must refer the truth of these figures to Gods spiritual worship; for he adorns his Church with the title of the sanctuary, because himself dwells in the midst thereof: notwithstanding he hath always respect to the Temple, and to the customs of those times. He sets before us then a pattern of the Temple that stood in jerusalem; that under the image thereof we might consider of the spiritual Temple, whereof we are the matter and the living stones: Eph. 2.21. 1. Pet. 2.5.  
By the place of his feet, he signifies that he so dwells in the Temple, that yet his Majesty is not enclosed therein, for he is not contained within so narrow limits. There is nothing but his feet then, that is to say, his lowest and meanest part: thereby teaching us, to aspire up unto heaven, and not to rest fixed in these external signs, which instruct us according to our slender capacity. According to which, it is said in Psal. 99.5. Worship the footstool of his feet, for he is holy. Also, We will enter into his Tabernacle, and worship before his footstool: Psal. 132.7. Not that God's essence is divided into pieces, 
God's essence not parted into pieces.  part in heaven, and part in earth; but in regard that by such helps, he raiseth up his servant as it were from his feet to his head.   
Vers. 14. The sons also of them that afflicted thee, shall come and bow unto thee; and all they that despised thee, shall fall down at the soles of thy feet, and they shall call thee, The City of the Lord, Zion of the holy one of Israel. 
HE prosecutes the same argument still. For he shows how wonderful this work of redemption shall be, 
The same argument still prosesecuted.  when those that persecuted or despised the Church, shall come to prostrate themselves humbly before her feet, and with their whole hearts shall submit themselves to her service. By the children of those that afflicted her, he means the tyrants and persecutors which vexed her. Now this was partly accomplished when the jews returned into their country. But this return was but an obscure shadow of that deliverance which we have obtained by Christ. Thus these things than were truly accomplished under Christ's kingdom; yet so, that we must wait for the perfect consummation thereof, till his second coming: as in another place before we have noted.  
But, will some say, Quest. is not this honour whereof the Prophet speaks, too excessive, and greater than of right belongs to the Church? For to bow, and fall down upon the ground, are such signs of honour, which no mortal man ought to accept of. I answer, Ans. that this honour is not made to the members, but to the head, which is Christ, 
This honour not done to the Church, but to the head Christ.  who is worshipped in the Church: and those who hated and persecuted him before, come now to do him this reverence. Now we say that Christ is adored in the Church, not according to the Popish opinion, who think they indeed worship Christ whilst they kneel before that Roman Idol 
The Roman Idol.  to kiss his pantable. Those, in favour of whom this is affirmed, hate and reject such a doctrine. They only honour Christ then who obey his voice; as also the Prophet saith, that the strangers which were out of the Church should willingly submit themselves to yield obedience unto Christ, whose Majesty shines in the doctrine which himself administers by the service of men.  
And shall call thee, etc.] The Church was adorned with this title heretofore, but it was in a manner defaced when the City was destroyed, the Temple razed, and the people led away captive. jerusalem was no more the same, neither was there aught to be seen in her but an horrible waist, and yet he promiseth that she shall be so, restored, that all shall acknowledge her for the City of the Lord. 
Zion of the etc.  Afterwards he speaks of the Temple, to signify unto us that this dignity is attributed to jerusalem in regard of the Temple: that is to say, for the service of God's sake which was there established.   
Vers. 15. Whereas thou hast been forsaken and hated, so that no man went by thee, I will make thee an eternal glory, and a joy from generation to generation. 
THe Prophet had an eye to that middle time which already approached: for a little after his death the people were driven out of their heritage, and led away captive, so as all thought that the jews had been for ever rooted out. That this thought than might not arise in the minds of the faithful, whereby they were in danger to fall into despair and say, We are undone; there is no way left how to remedy these so extreme miseries: neither are we ever to expect a better condition; he on the contrary shows, that these sore calamities can not let God to restore them again. For howsoever for a time they were after a sort forsaken when the Lord thus corrected them, yet was it no mastery for him to set them in a more happy and better estate than the former.  
If any object, Object. that this magnificence of the Church was of no long continuance: the answer Ans. is soon made. For howsoever the people were diversly afflicted after their return home, and that the Christian Church also did not long hold her excellency, yet is all that which the Prophet foretold accomplished: for Christ's glory shines forth from under the cross, 
Christ's glory shines Under the cross.  so as God's name remains, and a people also that calls upon his name by faith.  
Use. Besides, we are to note, that our own unthankfulness hinders us from receiving the fruit of these promises, because we break off the course of Gods working by our infidelity; and by our own frowardness we lose the profit which we might reap from the same. To conclude, we are always to remember that which I have so often told you, namely, That the Prophet speaks not of years here, or of a few days; but comprehends the whole course of our redemption from the end of the captivity until the publishing of the Gospel, and so successively, till he shall give up the kingdom to God his Father.   
Vers. 16. Thou shalt also suck the milk of the Gentiles, and shalt suck the breasts of the Kings: and thou shalt know that I the Lord am thy saviour and thy redeemer: the mighty one of jaakob. 
HE speaks of the spreading forth of the Church. But it was necessary that one and the same thing should be often repeated, in regard it seemed incredible that the Church of God being now brought to so low an ebb, should ever be raised, or spread over the whole world: for her condition was lamentable, but in the end she was rebuilt again, to the astonishment of all, and that by a small remnant, as a brand recovered out of the fire; and the seed thereof was scattered far and wide thorough all the quarters of the world. And therefore it is as much as if he had said, Though thou be'st now enclosed within straight and very narrow bounds, and hast nothing in common with the Gentiles, yet so it is that thou shalt receive from them much fruits in abundance.  
By milk, and breasts, he means nothing else but that service and obedience which the Gentiles should render to the Church to nourish her offspring. For having s●id before, that of an handful should proceed an infinite number of children: now he provides milk to suckle them with, until they be come of sufficient age. And he expressly speaks of Kings, in regard it was the harder to be believed. And thus Kings by the way are admonished of their duties, 
Kings admonished of their duties.  who if they will discharge the same as they ought, then must they be servants of the Church, otherwise the Lord will call them to account for it, and we know what David pronounceth in the second Psalm, verse 10.11.  
But we must note after what manner the Church shall suck the milk and the breasts of the Gentiles. For she is not permitted wholly to draw in unto herself all the abilities and riches of the world, but only thereby to preserve her own estate in safety. For can any thing in the world be more contrary to the nature of the Church, then to be an insatiable gulf, 
No 〈◊〉 more e contrary to the nature of the true Church, then to become an insatiable gulf.  swallowing up into her belly whatsoever she may come by? These things therefore must be referred to the spiritual estate of the Church, namely, that by means hereof, God may be purely worshipped in her, that the ministry of the word may flourish and be advanced there, and that she may thereby retain some discipline 
Discipline.  which may serve as a bridle to curb every one. And yet herewithal, that the faithful must remember, it is a more blessed thing to give then to take: Act. 20.35, that thus they may be instructed to bear poverty patiently, to the end they may enrich others with their spiritual riches.  
Lastly he adds, that that which for a time was hidden shall be discovered: namely, the jews should know, that they were not elected in vain, in regard they should feel by experience that God was careful of their salvation. Quest. But some may ask if they knew not this before they were led captive. I answer, Ans. this banishment resembled a thick and gross darkness; which comparison also our Prophet used in the beginning of this chapter. Seeing then that under this grievous servitude, they could behold neither the power nor glory of God, he now drew them into the open light. 
Faith and experience distinguished.  Not that faith fails in afflictions: but because the feeling thereof is one thing, and experience another. Whilst we seem forlorn, than faith soars up aloft far above the present misery, and those thick mists with which we be enwrapped. And if God be pleased to restore us to our perfect estate, than we perceive the thing, not by the eyes of faith but by experience itself: lo here that manifest knowledge whereof he speaks. As if he should say, after I shall have dealt liberally with you, you shall then see by the effects that I am your redeemer.  
He doth of set purpose use the title of the mighty one of Jacob: in regard he had formerly often showed himself to be such an one towards them. And that not only Jacob himself had many ways felt God's power by experience, but that his successors also had proved that it was in him in whom they were to seek assured help. Thus than he calls him mighty; to the end they might acknowledge that God would be the same for ever towards them, which in times past he had been to their fathers.   
Vers. 17. For brass I will bring gold, and for iron will I bring silver, and for wood brass, and for stones iron. I will also make thy government peace, and thine exactors righteousness. 

The excellency of Christ's spiritual Temple described.  THe Prophet alludes to the building of the old and ancient Temple, and compares it with the spiritual and heavenly. As if he should say, When you shall be carried away captive, than you will bewail the ruin of the Temple: but I will so work, that you shall build it after a more excellent manner. In stead of brass then, I will bring gold, and in stead of iron, silver; for wood, brass, and for stones, iron. As if he had said, All shall be full of magnificence and glory in that second Temple which shall succeed the first. Now we know that this prophesy was never accomplished in the external restoration of this people. Nay, it is certain that the beauty of the second Temple was far inferior to the first: Ezra. 3.12.13. It follows then, that the Prophet who in spirit, saw the true redemption, recites not only that which should fall out presently after the return of the people; but publisheth the excellency of the spiritual Temple, which is the Church of Christ: we must therefore come by a direct line, as it were unto Christ, if we will attain the true meaning of this prophesy. In his kingdom these things were fully accomplished, and the dignity of the first Temple was much surpassed: For the Lord shed abroad the gifts of his holy spirit, which far excelled either gold, silver, or precious stones. We may now then see the Temple built of precious stones, as it was in Chapter 54.11.12.  
As concerning the word superintendance, others tanslate tribute. Neither do I doubt but the Prophet meant closely to compare the miserable servitude, under which the people should be held, with that excellent dignity, to which they were afterwards advanced. For to peace and justice, he opposeth the exactors, who unjustly tyrannized over them, whilst the jews were vexed with the covetousness and cruelty of the Babylonians. Now he shows that the exactors being cut off, there shall be no other superintendancie than peace and justice. This was more fully accomplished, when we were delivered from the tyranny of the devil by Christ. For by his Gospel he erected a kingdom of righteousness, which is not yet finished. But we are to wait for his last coming to see the perfection thereof: and yet in the mean while to content ourselves with these first fruits.   
Vers. 18. Violence shall no more be heard of in thy land, neither desolation, nor destruction within thy borders: but thou shalt call salvation thy walls, and praise thy gates. 
HE here more largely expresseth that which we have said: namely, 
An amplification of the former doctrine.  that in describing the happy estate of the Church, he privily opposeth the miseries and calamities wherewith she had been diversly afflicted, thereunto. For which cause he promiseth that in time to come she should no more be vexed by them I grant notwithstanding that many evils befell them after their deliverance. What of that? Yet the people were never so utterly wasted, but some form of a Church still remained; and by means hereof they enjoyed peace, feeling by experience that God kept and defended them by his power. We must not take it then as if the Prophet in these words promised them to be exempt from all trouble and encumbrance. But this consolation was added by way of comparison, in regard of the miseries to come: to wit, that the Lord will spare his Church; which shall be in safety under his protection. And questionless in the course of their deliverance, they evidently perceived some testimonies of this peace which the Prophet doth here so highly extol. To be short, we must always remember that which we have so oft repeated; namely, that we feel all these things in part only; because the kingdom of Christ is not yet accomplished.  
And thy gates.] He alludes to the building of the Temple, or of the Church, as we have said elsewhere: and shows that her safety shall not consist in towers, walls, or other enclosures; and that howsoever human helps should fail her, yet should she have sufficient safety and quiet contentment in God alone. But to the salvation of the Church he joineth praise, or joy: for being now in perfect safety she should rejoice: whereas before during her oppression, she lay trodden under foot in an hopeless silence.   

Vers. 19 Thou shalt have no more Sun to shine by day, neither shall the brightness of the Moon shine upon thee: for the Lord shall be thine everlasting light, and thy God, thy glory.  
20. Thy Sun shall never go down, neither shall thy Moon be hid: for the Lord shall be thine everlasting light, and the days of thy sorrow shall be ended.  
He teacheth that the Church's felicity shall not be temporary, but eternal. 
The Church's felicity not temporal, but eternal.  For he separates her from the common condition of men, among whom, nothing is stable nor permanent. Why so? Because whatsoever is under the Sun, be it never so well established, yet is it subject to divers mutations and changes. But the state of the Church must not be measured according to the dangers of this present life, in regard she is preserved even in the midst of greatest storms. As if he should say; judge not of thy salvation by outward appearances; but be thou sure that God holds that safely in his hand. The Lord will be thy Sun; so as thou shalt have no more need of the light, neither of Sun nor Moon. Fear not any change then, or confusion of things; for thou shalt enjoy a perpetual and an immovable light. And yet we must not take it as if the Prophet meant hereby to affirm that God's children should be deprived of the commodities of this present life. 
Though the felicity of Gods chosen consists in eternal good things, yet are ●hey not therefore to be deprived of the use of temporal things.  For seeing the Lord hath bestowed them on all men indifferently, then hath he much more ordained them for his servants, for whose sakes, even all things were created of God, in regard he hath a special care over them. But the Prophet meant yet to signify something more excellent, which the children of God only do enjoy, namely, that heavenly light. This the wicked cannot apprehend, and therefore they deadly hate it. For howsoever they have the light of the Sun, and other like benefits; yet cannot their felicity be firm nor stable, because they are without feeling, which hinders them from tasting the principal good thing, to wit, that God is their Father. Our Prophet therefore distinguisheth the condition of the Church, and of the faithful therein, from the common estate of men in the world: to teach us not to measure it according to the changes and alterations of inferior things: as also to inform us, that in the midst of the most palpable and gross darkness, God useth to let the light of his fatherly countenance shine upon his children, to cause them to rejoice. Though all the elements than should cease to do their office, or should threaten us with an heavy look, let it suffice us notwithstanding that God favours us.  
By the name of Sun and Moon, under a part he comprehends the state of the whole world, which is often times changed.   
Vers. 21. Thy 
* Or, peoples.  people also shall be all righteous: they shall possess the land for ever: the graff of my planting shall be the work of mine hands, that I may be glorified. 
THe Prophet shows here, wherein the true establishment of the Church consists: truly when she is separated from the godless, and that the faithful only have place in her. 
The Church is then truly established, when she is separate from the godless, and that the faithful alone have place in her.  But we know that hypocrites are always mingled amongst the true children of God in the Church. We have also told you that the kingdom of Christ is here deciphered out; not such a one as it shall be in every particular moment of time, but in its perfection. Christ at his first coming, began to accomplish that which is here said, when he purged his Church: in which regard, he calls his Gospel a fan; because by it the chaff is separated from the wheat: Mat. 3.12. And he continues still every day to purge it, and will hold on that course even to the day of harvest. In the mean while, there must be much refuse mingled amongst the good grain, which in that day shall at last be utterly purged and cleansed out.  
Moreover, here is a close opposition between that profane and wicked troup, who by their filthiness do pollute the sanctuary of the Lord. Further also he seems to mention the vocation of the Gentiles, when in the plural number he saith, that all people's shall be righteous.  
Where he adds, that they shall inherit the land for ever, I doubt not but he had respect unto judea, and closely opposed the time of the restoration, to that of the captivity, which was at hand. As if he should say; Albeit I do banish my people out of their inheritance, yet after seventy years, I will bring them back again to possess it for ever. It is also to be noted, that he restrains this promise which appertained to all the people of Zion, to the righteous. For thus there is a kind of correction, whereby he shuts out all hypocrites, who are wont vainly to usurp & snatch unto them those titles, which only belong to the true children of God. This sentence than agrees with the beginning of the 73. Psalm: Yet God is good to Israel, even to the pure in heart. For here the Prophet attributes the name of Jsrael, which all bragged of, to the true servants of God only. And so in this place we may say as much of the word peoples, to wit, that little remnant which shall be purged from their uncleanness. This was not wholly accomplished among the jews: they had the beginnings of it indeed, when they were restored home unto their Country again; that so afterwards by their means, the possession of the whole world might be given unto God's children. And as he spoke heretofore of the restoration of the Temple, which was not perfect in jerusalem, but should be extended thorough all the quarters of the world: so this possession of the land must not be restrained to judea alone, seeing it stretcheth itself further off, in regard all men are called to have their part therein: that so by faith they may be the children of Abraham, and consequently be made heirs.  
These phrases of speech then which are much in use among the Prophets, aught to be diligently observed, 
The phrases of speech used by the Prophets, ought diligently to be observed.  that we may the better attain to their meaning, and not to curtal their sentences, nor wrest them to a wrong sense. Their exposition then is too far fetched, and far remote from the propriety of the Prophet's language; who by the land, understand heaven & the blessed life. For the land of Canaan was given to the children of Israel, that being separated from the rest of the world, as the peculiar flock of God, they might in that place serve him purely. And therefore to possess the land by right of inheritance, signifies nothing else, but to continue and remain in the Church of God.  
Where God affirms that the graff of his planting shall be the work of his hands; it serves to confirm the hope of the faithful. For in man's judgement it was a thing unpossible that ever the Church should bud again; for all esteemed her forlorn, chief in respect her root lay hidden. That she might sprout a fresh then, the Prophet saith, that God will play the husband man, namely, in replanting that which was withered after it was plucked up by the roots. In a word, he signifies that the deliverance of the Church out of this miserable servitude, shall be an admirable work of the Lord, and not of men; in regard she shall be raised up as it were from death. And truly that which belongs to the heavenly life, is not given us by nature, nor obtained by our industry; but flows unto us, and proceeds from God's free bounty. Every one of us also ought to apply unto himself in particular, that which is here said of the whole Church in general: for we were planted of God before the foundations of the world: Eph. 1.4. and afterward incorporated and called; to the end we might have assurance of our election and plantation. The wicked were never planted of God: and therefore Christ pronounceth that those whom his heavenly Father hath not planted, shall be plucked up: Mat. 15.13.  
To conclude, the end wherefore we be planted, 
The end why we are planted.  is by and by added, namely, that we might set forth the praise of God, and tell of his wonderful works: as we are taught very well by Paul, in Eph. 1.12. And by Peter in his first Epistle: Chap. 2.9.   
Vers. 22 A little one shall become as a thousand, and a small one as a strong nation: I the Lord will hasten it in due time. 
HE confirms that which he hath already said, 
A confirmation of that which was said before.  namely, that albeit they were few in number, yet the Church of God should be plentifully replenished with people. When the Prophet foretold these things, there were great multitudes of people: but in short time after, they were so diminished, that the remainders were very few; as we have seen in the first and tenth Chapters, yet this small number, saith he, shall so increase, that in process of time, it shall become an infinite people of great power.  
Let us know then, that whatsoever was said unto the jews in this behalf, Use. is also said unto us at this day. For howsoever we be but a poor handful of people, and seem to be near our utter ruin, yet the Church cannot perish, but shall grow and increase to a great multitude, because it is the planting of God: vers. 21. which we must not esteem of by outward appearances, nor by the force or multitudes of men.  
I the Lord.] Now the Prophet shows to what end all his former speeches have tended, namely, that we should not resemble God unto men, whose counsels and endeavours easily vanish and come to nothing. If they would take upon them to alter the state of the world or of a kingdom; alas, they could do nothing: but the Lord can change all these things in a moment. He speaks not then of an ordinary government, but of a rare and admirable work, whereby the Lord will deliver and multiply his Church.  
In the end of the verse he promiseth to hasten the accomplishment of this work: but he adds a particle that is worthy to be noted, touching the time of the Church. For the relative is in the feminine gender; so as they who refer it unto God, are deceived. And those who translate, In his time, are the cause of this error, in regard this word His, is ambiguous. The Prophet's meaning is, that there is an appointed time set, in which the Church should be delivered. And thus he exhorts the faithful unto patience, that they should not fall away; but rather depend upon the unchangeable decree of God, who hath skill enough to dispose of the moments of times.  
First of all them he notes the fit time wherein it shall be most for the Church's profit to be delivered. We cannot judge of this: for we would have God do that which he hath promised out of hand: and if he foreslow the time, we storm. But he defers for our good; & in respect that the fit time is not yet come. Afterwards he speaks of hastening, because we imagine that the Lord is asleep, or takes his ease, when he defers. And yet he hastens, to execute all things according to that time and season which he alone knows to be fittest.    

THE LXI. CHAPTER.  
Vers. 1. The Spirit of the Lord God is upon me, therefore hath the Lord anointed me: he hath sent me to preach good tidings unto the poor, to bind up the broken hearted, to preach liberty to the Captives, and to them that are bound, the opening of the prison. 

That which is here said appertains to Christ as the head, and all the Prophets and Apostles as his servants.  FOr as much as Christ expoundeth this place of himself, Luk. 4.18. therefore the interpreters do without any difficulty restrain it unto him: holding it for a principle, that Christ is here brought in speaking: as if these things only appertained unto him. The jews scoff at such, who inconsiderately have attributed to Christ alone, the things which do also agree to the rest of the Prophets. To speak then what I think, it seems to me, that this Chapter is added as a seal unto the former, 
This Chapter is added as a seal unto the things before going.  thereby to confirm that which hath been said hitherunto touching the restoration of the Christian Church. And that to this end Christ protesteth, that God hath anointed him: which is the cause that he (and that very justly) appropriates this prophesy unto himself: in regard he hath exhibited that to us clearly and manifestly which others have taught obscurely. Yet this hinders not; but that this sentence may in like manner agree to the rest of the Prophets whom the Lord hath also anointed. For they spoke not in their own names, neither did they execute their offices from their private authority: but they showed forth the authority and office of Christ; to whom it not only belongs to publish these things; but also to fulfil them. This place then must be thus understood, namely, that Christ who is the Prince of the Prophets, obtains the chief place among them: and that it is he only who manifests all that which is here mentioned: & also that Isaiah, with the rest of the Prophets, and the Apostles, are his servants; every one of them employing themselves to the utmost in preaching and publishing the benefits which we receive from him. So as that which Isaiah hath said should be finished by Christ, we now see it accomplished by the effects.  
For this cause he hath anointed me.] This second member was added in stead of an exposition. For first it would have been obscure to us, If he had concealed the cause, wherefore God had given him his Spirit: but now we may evidently perceive his meaning, when he shows the use thereof: namely, that he exerciseth a public office, that so he may not be taken as some private person.  
Now as often as the Scripture mentions the spirit of God, and saith, that it dwells in us: 
We must not think of the spirit without his efficatie.  1. Cor. 3.16. let us consider of his efficacy and power; and not imagine it to be some vain and idle thing in us without any effect. Wherefore after the Prophet hath spoken of the Spirit of the Lord: in the second place he adds the anointing thereunto: thereby understanding the virtues which proceed from that spirit. To which purpose Paul saith, 1. Cor. 12.4. that there are divers gifts: but only one spirit from whence they flow. 
No man ought to take upon him the office of a Teacher, unless he be able to manifest that he is called thereunto of God.  This place is diligently to be observed of us, for no man ought to take unto himself power or authority to teach in the Church of God, unless he be able to show that he is called thereunto by the virtue of God's spirit. And so testifies S. Paul in 1. Cor. 12.3. namely, that no man can say, jesus is the Lord, but by the holy Ghost.  
But, may some say, we see that every one brags of the spirit. For the Pope, Object. the Anabaptists and other heretics and fanatical spirits have always the holy Ghost in their mouths, as if he were their governor. How, or by what means then may we discern of him that is sent by God, and conducted by his spirit, from him that is not? By the anointing. That is to say, Ans. if he be endued with gifts answerable to this charge. If he then who is sent of God have the graces and gifts which his office requires; then hath he assuredly the holy Ghost. But if he will take upon him the office of a teacher; and in the mean while is destitute both of knowledge and doctrine, let him be held for a seducer.  
To preach.] The Prophet attributes not unto himself the authority of a teacher, till he hath made it manifest that he was sent of God. His authority is founded upon his anointing: namely, in being fitted and furnished by the Lord with sufficient gifts. It is our duties to give him audience then, not as to a private person, but as unto a public Minister sent from heaven.  
To the afflicted.) Others translate, To the meek: and the word Anavim, signifies both the one and the other. But I had rather retain the first signification, in respect the Prophet speaks of the prisoners, and of those that are bound. And yet, as I take it, he comprehends both. For he speaks of such, who being utterly forsaken and rejected, are also miserable in themselves. Christ is only promised to such as are humbled and brought low by the sense of their miseries, who having no conceit of their own worth, do willingly contain themselves within the bounds of modesty and humility. Hence we gather that our Prophet speaks properly of the Gospel. For the law was given to bring down all lofty imaginations, and such as are swollen with vain confidence: but the Gospel is ordained for the afflicted: that is to say, for such as confess themselves empty of all good things, that by and through it they may be raised up and comforted. For to what end are the Prophets, Apostles, and other Ministers anointed, but to restore and comfort the heavy hearts by the doctrine of grace?  
To bind up.] The Prophet useth divers phrases of speech that he might the better express one and the same thing. In the word to bind up, he expresseth somewhat more than in the former member. For he shows, that the preaching of the Gospel is no empty sound vanishing away in the air, but a medicine that is operative, which works not upon those that are stubborn and strong, 
Upon whom the Gospel works.  but upon such as have broken and contrite hearts. It is also the end of the Gospel to set the captives at liberty. We are all prisoners and fettered, until Christ have set us free by his grace, john 8.36. But let us beware that we reject not the benefit which he offers us when he is about to smite off our irons. Generally we may note that the benefits here mentioned are distributed unto us by the Gospel, but none are capable hereof, 
Who are capable of the Gospel.  except those who feeling their poverty do ardently desire the help of Christ, according as himself saith, Math. 11.28. Come unto me all ye that travel and be heavy laden, and I will refresh you.   
Vers. 2. To preach the acceptable year of the Lord, and the day of vengeance of our God, to comfort all that mourn. 

The time when this grace should be manifested.  HE here expresseth the very time wherein this so excellent grace should be spread abroad, that so he might take away all scruples & doubts that might come into their heads. For all of us are subject to sundry cares, and many encumbrances arise up in our minds, which hold them entangled with infinite discourses, whereof we taste by daily experience. Now the Prophet affirms that he is the Herald of the grace which is to be revealed, the time whereof rests wholly in the disposition of the Almighty: for as himself was to be the redeemer of his Church by his mere favour, so was it in his own power (and that by good right) to make choice of the time himself wherein to perform the same. It may be the Prophet alluded to the year of jubilee, 
The year of jubilee.  Leuit. 25.10. Howsoever it be, he boldly pronounceth that they were patiently to wait with meek and quiet spirits, until it pleased God to stretch forth his hands.  
S. Paul in his Epistle to the Rom. 16.26. and to the Galath. 4.4. calls this year the fullness of time. We have also seen heretofore that the Prophet in Chap. 49.8. said, Behold the acceptable time, behold the day of salvation: which sentence S. Paul in 2. Cor. 6.2. applies to his preaching of the Gospel. For when the Lord summons us thereby, then is the gate of heaven set open unto us, that we should forthwith enter into the possession of God's graces. We must not therefore put it off till to morrow; but we must make use of the time, and take the occasion whilst so large mercies are offered unto us.  
But here seems to be a repugnancy between these two, namely, Quest. the acceptable year, and the day of vengeance. What is the reason why Isaiah hath joined things so different together? Truly, Ans. because God can not work the deliverance of his Church, but he must therewithal show himself a just judge in revenging himself upon the wicked. The acceptable time than is to be referred unto the elect: and the day of vengeance unto the wicked, who never cease persecuting of the Church. It is needful therefore that in the deliverance thereof they should be chastised. According to which Paul saith, 2. Thess. 1.6. that it is a righteous thing with God to render vengeance unto the enemies who unjustly afflict the faithful, and to give rest to the afflicted. Neither could the jews expect any good issue out of so many miseries, unless it were by the confusion of their adversaries.  
In the mean while it is good to note the cause of this deliverance, which must be wholly ascribed to the free grace of God, and not to our merits, worthiness, or any industry that is in us. The Prophet seems indeed, as I have said, to allude to the year of jubilee: but yet we must principally observe this, namely, that our salvation consists altogether upon the free will of our God.  
To comfort.] We must remember what I have touched before, to wit, what the end of the Gospel is: namely, That we being delivered out of all miseries, and restored to our first liberty, our tears wiped from our eyes; we may enjoy spiritual comfort and consolation. But if we be deprived of so great a benefit, let us impute the same to our own incredulity and unthankfulness, whereby we both reject and repulse God, who freely offers himself unto us.   
Vers. 3. To 
* Or, to establish.  appoint unto them that mourn in Zion, and to give unto them 
* Or, magnificence.  beauty for ashes, the oil of joy for mourning, the garment of gladness for the spirit of heaviness, that they may be called trees of righteousness, the planting of the Lord, that he might be glorified. 
HE prosecutes the same argument, 
The same argument continued.  and declares, that the chastisement wherewith the people should be exercised, should not be so sharp, but that there was hope notwithstanding left for them touching remission of sins. Which that he might the better persuade than of, he saith, the Lord hath given him charge to publish this deliverance, and that not to himself alone, but also to all the Prophets, even till the coming of that great Ambassador, to wit, Christ jesus, who shall indeed publish and accomplish that which God would now have divulged for the time to come: yet therewithal he signifies, that their sorrows shall not be able to let God from giving them matter of joy, when it should seem good unto himself. For to establish, is as much to say, as to appoint a time, that the long delay might not discourage them. Again, by the verb, To give, he recommends unto them the efficacy of his prophecy, to the end they might be undoubtedly persuaded touching the event thereof. Well, he alludes herein to the ancient Ceremonies of the jews, who, when any affliction in those times pressed them, were wont to cover their heads with ashes, and to cloth themselves with sackcloth. By these things than he notes out that mourning, and deformity, which of necessity was to ensue upon the people's woeful condition, and opposeth the same to that joy and gladness which they should be filled withal, after they had obtained their freedom and liberty.  
But yet me thinks I can not let pass the answering of these words Peer, and Epher, one to another, which signify magnificence, and ashes. For by the transposition of the letters, they signify things clean contrary: by which elegant turning of the words upside down, he meant to note out the change of their estate.  
Trees of righteousness.] By these words he sets out the people's restoration. As if he should say; Whereas in times past you were rooted up, and resembled a withered stock; now you shall be planted again and established. He brings them then to the consideration of God's power, to the end that howsoever they should be overwhelmed & brought to death's door, yet were they notwithstanding to assure themselves to be so revived, that they should take root, gather strength, and grow.  
Hence we may gather a general doctrine, 
A general Doctrine.  namely, that we cannot be quickened, unless we be planted by the Lord. True it is that we are called his plants, Chap. 60.21. because he hath elected us from the beginning: Eph. 1.4. But yet there is another kind of planting which succeeds this first; 
Two kinds of planting.  to wit, our calling, which by faith grafts us into the body of Christ. This the Lord brings to pass by the labours of his servants, the Ministers of the Gospel: but the whole must be ascribed unto him, because it is he only that gives the increase: 1. Cor. 3.7. Yet we are always to keep in mind that doctrine, which brings us from this first deliverance, unto the spiritual kingdom of Christ.  
He calls them trees of righteousness, in whom God's justice shines, or, an order rightly composed. Yet let us know that the Lord adopts us upon condition that we be new creatures, and that righteousness may rule and reign in us. And thence it follows that by nature we are all corrupt and perverse, and cannot bring forth any good fruit, till the Lord have changed and planted us. This also abolisheth that vain and proud conceit of the Papists, 
Popish preparations.  who in forging unto themselves preparations, forsooth, or, some helps of free will, usurp upon that which belongs unto God. If we be planted of the Lord, than it follows that by nature we are dry and unfruitful.  
For my glory.] See here the end wherefore we be planted. But of this matter we have spoken in Chap. 60.21.   
Vers. 4. And they shall build the old waste places, and raise up the former desolations: and they shall repair the Cities that were desolate and waste thorough many generations. 
THe Prophet amplifies this restoration of the Church, 
An amplification in this & the verses following.  and insists principally thereabouts; that the jews might conceive in their minds a certain and an assured hope of their deliverance: for these promises seemed altogether incredible. And this is the cause why he adorns the benefit of this redemption with so many glorious and goodly titles. Those err, who will have these words, Of the age, and from generation to generation, referred to the time to come. As if the Prophet should have said; that the building whereof he speaks, shall be firm and stable: whereas his meaning is far otherwise. For he shows (as I noted in Chap. 58.12.) namely, that the old ruins of the City should not hinder the Lord from rearing it up again. After the inhabitants of any City have been long scattered here and there, what hope is left that it should be built again? As for example; who is he that thinks of the reedifiing of Athens? 
Athens.  So whilst the jews were banished for a long time into a foreign country, and that jerusalem lay waste the space of seventy years; who durst expect that ever the Citizens thereof should have re-edified it? For this cause Isaiah calls deserts of an age, the places formerly desolated; the Cities wasted, the solitary places from generation to generation: to show that none of these should hinder the Lord in due season, as was noted in Chap. 60.22. to bring back his elect to jerusalem, and to cause them to dwell there.  
Moreover, Use. these things ought to be applied to our desolate times. For howsoever the Lord permits his Church to be razed, and to lie long in her ruins, without any hope at all of being restored; yet let us confirm and strengthen our hearts with these promises; for it is Gods proper and peculiar office to build up and to renew the things which for a long timc have been ruinated and lain rotting in a perpetual consumption. But we have handled this matter before in Chap. 58.   
Vers. 5. And the strangers shall stand and feed your sheep: and the sons of the strangers shall be your plowmen, and dressers of your vines. 
HIs meaning is, that the strangers shall be ready to obey them. For in respect they were at that time divided from other nations, no man would lend them their hand. And therefore he saith, that the strangers do stand: that is to say, are ready priest to meet and to secure them.  
Where he adds, that they shall feed their sheep and shall be the plowmen and vinedressers, these are borrowed kinds of speeches. For the Prophet speaks of Christ's kingdom, which is spiritual; and sets forth the perfect felicity thereof, under these figures; that we might the better conceive of those things which are here proposed unto us by examples. Let us know therefore that we shall be truly happy, when Christ shall reign over us: for by means thereof many commodities whereof the posterity of Adam is worthily deprived, 
Who shall be truly happy when Christ shall reign over us.  shall be restored unto us unawares.   
Vers. 6. But ye shall be named the Priests of the Lord; and men shall say unto you, The Ministers of our God: ye shall eat the riches of the Gentiles, and shall be exalted with their glory. 
THis verse gives us a little better light into the former: for in the second part thereof Isaiah foretells, that the faithful shall eat the riches of the Gentiles, and shall be exalted with their glory. The jews lay hold of these places with great earnestness, and greedily devour all the goods of other nations, as if one day they should be masters of all: and glory, as if all the pomp of the world should fall to their shares. But for our better understanding of these things, we must especially observe two points. First, that the Prophets minding to set forth the glory and felicity of Christ's kingdom; 
Two points must be observed for the better understanding of the Prophets.  borrow similitudes from things belonging to men. secondly, in speaking of the Church, they so conjoin the head with the members, that sometimes they rather respect him then the members.  
Neither must we reap this fruition of other men's goods, as if those which should be converted unto Christ should gripe unto themselves riches, glory, or the dignities of others; for this would not stand with the rules of charity. But in respect that all things should be subjecteth under Christ's dominion; that so he might obtain the sovereign rule and authority over them. This is it which I have already said, to wit, that the Prophet hath not so much regard of the members, as of the head himself. But when riches are brought under Christ's power, than they are called ours; because he hath nothing which belongs not to his spouse the Church. It is said in chap. 45.14. in the same sense that the enemies of Christ shall fall down at his feet, and make supplication unto him: and yet this is done to the Church, in whom they acknowledge Christ, & submit themselves unto his doctrine. See chap. 60.14. Jsaiah then shows what the Father will give to the Son, who hath lawful power over all the world: to whom also all things ought to be subject.  
In the mean while we must not omit that which I touched erewhile: namely, that God feeds his elect liberally in this world, to the end thy might feel that their estate is better than that of the infidels. For howsoever they may want many things, yet a little contents them; for which they give God hearty thanks: so as their wants to them are much better, than all the wealth of the world is to the wicked.  
By the word Priests he shows, that the condition of the common people shall be much better than it was in times past. As if he should say, Hitherunto the Lord hath chosen you for his heritage only: but hereafther he will endue you with more excellent gifts, for he will make you Priests. Now howsoever all the people were a kingdom of Priests, Exod. 19.6. yet we know that the Tribe of Levi only exercised this office, Deut. 33.10. But our Prophet here testifies that afterward it shall be common to all. Yet this was not manifested till Christ came. I grant that the restoration of the Church began at the return of the people out of Babylon: but in the end at Christ's coming, the faithful were adorned with this dignity.  
Hereunto appertains that which is written in 1. Pet. 2.9. You are an holy nation, a royal Priesthood. But withal we ought diligently to note what this kind of Priesthood is: for we must no more offer unto God any brute beasts; but reasonable men must now be offered and sacrificed to the obedience of Christ. According to which S. Paul saith, that he offered up the Gentiles by the sword of the Gospel, that they might afterwards yield their obedience unto God. Rom. 15.19.  
Hence we see how childishly the Papists trifle in abusing this place to prove their priesthood: 
Childishness of Papists in proving their Priesthood.  for the Pope and his chaplains ordain Priests to sacrifice to jesus Christ; and not to teach his people (both which Moses joins together in Deut. 33.10.) But Christ offered up himself by an eternal redemption, & he only once for all hath performed this Priestly office: Heb. 9.12. Minding that the fruit of this sacrifice should now be offered unto us by the preaching of the Gospel. They which usurp this office are sacrilegious persons, namely, such as will reiterate, that which Christ hath by himself accomplished. Every one ought rather to offer himself, with all that he hath unto God: Rom. 12.1. that he may exercise this Priesthood as he ought to do. Secondly, the Ministers who are especially called to teach, aught to use the sword of God's word to offer up, and to consecrate men unto God. Lastly, those are indeed faithful and true Ministers, who enterprise nothing of their own heads, but boldly and uprightly put those commandments in execution, which they have received from God.   
Vers. 7. For your shame, you shall receive double 
* Or, honour. , and for confusion they shall rejoice in their portion: for in their land, they shall possess the double: everlasting joy shall be unto them. 
HE confirms the former sentence, 
A confirmation of the former sentence.  where he had said that the faithful which mourned, being covered with sackcloth and ashes, should be sprinkled with the oil of gladness: vers. 3. Now this change of their sorrow into joy, is here again promised. Some interpret double to be in regard that those whom God hath redeemed, should be happy before him, and before men. But I know not whether this exposition be solid enough or no. I had rather take it more simply then, as if the Prophet should have said; The prosperity of the Church shall be so great, that it shall much exceed all the calamities and adversities wherewith it is now oppressed. If she be now then discontented with her estate, she must cast her eyes towards this day, in which she shall be most happy. And so Saint Paul opposeth a weight of glory to the momentany afflictions, which are suddenly gone: 2. Cor. 4.17. The wicked scorn us without measure: for they seem lusty and strong; they abuse their prosperity, and tread under their feet the poor children of God: but the Lord promiseth in short space, to cause the faithful (being delivered from under their tyranny) to rejoice in their portion. This began to be accomplished when the people returned out of captivity: but in Christ we have a more full testimony of it, which daily manifests itself, and at his last coming shall be finished, who will perfectly renew all things; and the wicked shall be consumed, to the end the possession of the world may be ours.  
To this appertains that which he saith by way of yielding or granting; namely, that the land is now indeed theirs. For than they vaunted themselves as being Lords of the whole world: but in the end they should feel that it is the proper and particular possession of God's children. Everlasting joy may be referred to the external estate of the Church; because God daily furnisheth them with ample matter of thanksgiving: but in regard they are constrained to swallow many anguishes, and are environed about with all kinds of encumbrances, this prophecy is not accomplished until the joy of the Spirit hath gotten strength in us, and obtained the full victory in our hearts; nor till we feel that sweet peace which passeth all understanding, to reign there; as saith Saint Paul in Phil. 4.7. Col. 3.15. which peace only the Saints of God enjoy, when they feel lively testimonies within them of their adoption. He calls it perpetual, to show how far it differs from the joy of the wicked, 
〈◊〉 ●rence 〈…〉 e'en 〈◊〉 of the 〈◊〉 and thwacked.  which is but of short continuance, and suddenly vanisheth away: yea, and is converted into gnashing of teeth.   
Vers. 8. For I the Lord love judgement, and hate robbery for  offering: and I will direct their work in truth, and will make an everlasting covenant with them. 

A● ho●ta●●●●●led to 〈◊〉 ●●●er 〈◊〉 ●●nation.  THe Prophet not only confirms that which he hath promised in the name of God, but also exhorts the jews to repentance, and shows them from whence they were to look for salvation, and with what a terrible judge they had to deal. For he reasons from the nature of God; and thence shows after what manner they were to frame their lives, that so they might not reject this grace of God now offered them by their own rebellion.  
Under the word judgement, he comprehends all justice and equal dealing. For he opposeth this word to those idle inventions whereby the jews thought to satisfy God withal, which yet were but cloaks for their wickedness. But as we have often seen heretofore, the Lord cares for none of these masks and vain pretences, but only requires the true purity of the heart and hands, purged from all iniquities. He than that will be approved of God, with all that he performs in his service, must needs have a pure heart, and lead a blameless life.  
Hating robbery for  offerings.] 
Whose service it is that God approves of.  Under a part he comprehends all the feigned services of God. And by  offering, is understood all sacrifices. There is nothing then more hateful, than that men should sacrifice their robberies and cozenages unto God: or, when they mingle their lies, hypocrisies, and filthinesses of heart therewith; or, in defrauding God maliciously of his right, do corrupt his pure worship.  
But this is a vice not only practised of that age, but in all times. For every one will seem to serve God, and the wicked themselves will be ashamed to be without the appearance of devotion, in regard the sense and feeling of the divine nature is so engraven in the hearts of all men, that it cannot be razed out. But in the mean while, the most part of men do but trifle & dally with God, and labour to satisfy him with pretty gawdies and toys. Isaiah therefore condemns and detests such an hypocrisy; and teacheth that the Lord rather requires mercy of us, than sacrifices: Hos. 6.7. Mat. 9.13. and 12.7. For we cannot serve God, unless we observe the duties of the second table, namely, in abstaining from all violence and fraudulent dealing: for he who either deceives, or offers violence to his neighbours, doth also therewithal offer violence unto God himself. To be short, the Prophet's meaning is, to teach us the true means to attain repentance: 
The means to attain true repentance.  first, if in casting off all hypocrisy, and in rejecting all inventions of men, the servants of God do give themselves to the duties of brotherly love.  
I will establish their work.] Some expound, The reward of their work. But I rather think hereby are understood all the enterprises of this life, unto which the Lord promiseth an happy success. That which men purpose in themselves to do, comes not to a good end, 
Why men's affairs hau● commonly ill success.  either in regard they neglect to ask counsel of God, or because they do not things under his conduct and leading. And therefore they worthily bear the punishment of their boldness: for they either trust in their own counsels, or depend upon chances. Now in any of all thesc things there is not so much as a dram of truth, but only a deceivable shadow of it. On the other side, it is no marvel if all things prosper well in their hands, that are governed and directed by the holy Ghost, and do wholly cast both themselves and their affairs upon the providence of the almighty: for all prosperity doth absolutely flow from his only blessing.  
Moreover, by the word truth is understood an equal course: for the unbelievers are sometimes puffed up with a worldly joy, but it forthwith vanishes into smoke. In the end of the verse he shows the cause of this stability; namely, God doth not only guide them with his hand for once, and so away: but directs them in their way continually. Lo here the solid stay and upholding of our perseverance: to wit, in that he vouchsafeth to make an everlasting covenant with us: wherein he binds himself voluntarily; and freely bestows all things upon us, albeit in truth he owes us nothing at all.   
Vers. 9 And their seed shall be known among the Gentiles, ●nd their buds among the people. All that see them shall know them, that they are the seed whom the Lord hath blessed. 

An amplification touching the enlargement of the Church.  THe Prophet discourseth here more clearly touching the advancement and growth of the Church which was then shut up within a narrow scantling, and in an out corner of the world, and were afterwards much diminished and lopped: as we have seen in the first and tenth Chapters. Isaiah then speaks of the Church, which after so many diminishings shall spread again over the whole world, and that in such wise, as she shall be viewed of all nations. And yet this fell not out, no not under the reign of Solomon whilst the jews flourished in greatest abundance of riches and glory: 1. King. 10.21.27. now this seemed incredible. This is the cause also why the Prophets insist so much in persuading the jews, repeating it over again and again: to wit, that they should not measure this restoration according to their carnal sense, nor to outward appearances.  
Quest. Now it may be asked, when these things came to pass. I answer Ans. (as I have often done) that they began to be accomplished, when the people came home into their country: for then, and afterwards in succession of time they tasted many ways of God's favour towards them. Yet in regard there were but a few small sparkles of these things to be discerned in those times: therefore the perfect beauty of them shined in Christ, under whose kingdom these things were wholly accomplished. For than religion was as it were buried; Abraham's posterity began to sprout; in respect that strangers were by faith engrafted into the body of the elect people. And thus the barbarous nations came to know, that the jews were the blessed seed of God: namely, when they united themselves unto them in the same confession of faith. Neither was this only accomplished once, but is every day more and more fulfilled. Whereas the jews were first preferred, and obtained the chief place in God's covenant, it must be attributed unto God's free mercy as S. Paul teacheth in Rom. 3.2. For having there showed that they differ in nothing by nature from the Gentiles, and that he hath subjecteth them to the same condemnation with them: he therewithal shows that they had this excellent privilege to be the first unto whom the word and promises of God were given. But that all these things proceeded merely from God's free grace, and not from their merits or deserts.   
Vers. 10. I will greatly rejoice in the Lord, and my soul shall be joyful in my God: for he hath clothed me with the garments of salvation; and covered me with the rob of righteousness: he hath decked me like a bridegroom, and as a bride tireth herself with jewels. 
THe Prophet here brings in the Church giving of thanks unto God, the better to persuade them of the truth of that which he hath said heretofore. And it is a lively description, as it were, wherein he paints out the thing done in a table, and placeth it before their eyes, that he might remove all scruples. For naturally we are inclined to distrust: and withal so inconstant, that we will rather give credit unto men's dreams, then to the word of God. But touching this kind of confirmation we have discoursed both in Chap. 12.1. and 26.1. as also in other places.  
For he hath clothed me.] 
To what men are naturally inclined.  Surely these things were yet very far off. But it was necessary they should be seen and comprehended by faith. Yea, it is very needful that we lift up our eyes to heaven, when the Prophet preacheth to us the doctrine of righteousness and salvation. There is nothing visible here, and much less can we apprehend so great a felicity: seeing all things are still bending towards a dissolution. But in regard that even at this day such a beauty, as this appears not in the Church, which (for the most part) on the contrary is under the horror of the cross, and therefore contemptible to all the world: it is needful here that faith should come between, which comprehends celestial and invisible things.  
Justice is joined with salvation, in regard the one cannot be separated from the other. These similitudes of garments & robes, are well enough known: and it is as much as if the Church should have said, that justice and salvation were given her together. Seeing it is the Lord then who distributes these benefits, let us conclude in ourselves, that it is only he, of whom we must ask them, and none but he, from whom we must expect them. In these words, he hath decked me, there is a figurative kind of speech, which they think to be taken from the Priest's garments: for which cause some have descanted here upon the priesthood of Christ. But as I think, the Prophet meant not to speak so subtly, in using the similitudes of the bride & bridegroom. The Church was in miserable plight before, and every one contemned her as a wise divorced from her husband. But he having received her into favour again, she shines with wonderful beauty. And the place in Hosea, 2.20. answers unto this. Such an ornament was given at the coming of Christ, and we also receive it daily, when the Lord clothes us with righteousness and salvation. But all these things shall be fully accomplished at Christ's last coming, as we have often said.   
Vers. 11. For as the earth bringeth forth her bud, and as the garden causeth to grow that which is sown in it: so the Lord will cause righteousness to grow, and praise before all the heathen. 
THe Prophet confirms the former promises, by another goodly similitude: for he brings the jews to the ordinary power of God, which shines in his creatures. We see that the earth brings forth her bud every year; the gardens grow green after they have been sown with seeds: to be short, the grass and plants which in winter seemed as good as dead, do revive again in the spring time, and recover new strength. Now these are infallible testimonies of God's power, and of the good will which he bears us. Seeing these things than come thus ordinarily to pass, should men doubt thereof? Hath he given this virtue and power unto the earth, and will he not much more manifest the same for the deliverance of his people? Will not he cause the elect seed to bud, and bring forth; which as he hath promised, shall always remain in the world?  
Before all the Gentiles.] He shows again that the bounds of the Church shall no more be so narrow as they were; because the Lord will cause her to replenish the whole world. Afterwards he mentions righteousness, which was fully revealed at such time as the Lord redeemed his people: but God's righteousness did then especially appear, when Christ was manifested unto the world. Not that he concealed it till that time, but in regard men attained not to such a clear knowledge of it. It is as much then as if he had said; The Lord will so deliver and restore his Church, that all shall know his righteousness: for deliverance is an excellent testimony thereof.  
He adds praise, in respect that such a benefit ought to be accompanied with thanksgivings: for the end of righteousness is God's glory. And therefore he exhorts us to beware of ingratitude, seeing it were too unworthy a thing to have our lips shut up, after the receiving of so many benefits from God.    

THE LXII. CHAPTER.  
Vers. 1. For Zions' sake I will not hold my tongue, and for jerusalems' sake I will not rest, until the righteousness thereof break forth as the light, and the salvation thereof as a burning lamp. 

The causes of these often repetitions.  IN regard that this sorrowful exile approached near, which should in a manner utterly extinguish the name of this people, it was needful for the faithful to be confirmed and heartened with many words, that in sure and steadfast confidence, they might be supported with these promises, under the heavy burden of the Cross. In this verse the Prophet discharging that office which was committed unto him, plainly protests, that he will no way be idle in the performance of his duty; neither will he cease to speak, till he hath cheered up the hearts of the faithful in the hope of their salvation to come, that they might know and be persuaded that God would deliver his Church. For himself (good man) might be discouraged in beholding the people's incredulity, and might be driven to forsake all, in regard he knew things would grow every day worse and worse. Add also, that he well foresaw this horrible vengeance to be at hand. But as one utterly neglecting all these encumbrances, he notwithstanding vows a constant perseverance in his course: to signify unto all, that neither the common calamity, nor yet the people's diffidence, should be able to hinder God from the performance of his promises, when the appointed time thereof was come. Now it was needful that these things should be often repeated unto them, because the perversity of our mind is such, that we presently forget God's promises.  
In that he saith, he will not hold his peace: he therewithal admonisheth others also of their duties, that they might be courageous; and with assurance of faith to wait for their redemption, though it were deferred for a time: yea, that their hope should not cease to answer God's voice, which sounds continually in their ears. We have daily experience of the necessity of this duty, when Satan labours with might and main to turn our feet out of the right way. Thus than the Prophet not only shows what he himself would do, but by his example teacheth what end all faithful Ministers should propound unto themselves; to wit, 
What ought to be our principal care.  wholly to employ their utmost endeavours for the benefit of the Church. For when he saith, for Zions' sake, it is to show that our principal care ought to extend itself about the procuring of the perpetual safety and prosperous estate of the Church: as also that such deserve not the titles of good and faithful Pastors, unless they have taken the care of her welfare so to heart, that they refuse no pains whatsoever, for the bringing thereof to pass.  
Some refer these words to prayers: but I had rather refer it to preaching; and so the sense agrees best, namely, that the Prophet will not be discouraged for any encumbrance or injury, that he should meet withal in the way: neither would he suffer his zeal to be cooled, for any impediment whatsoever, from pursuing his office of publishing that which God had enjoined him, touching the Church's deliverance. For had he lived until this woeful desolation fell out, no doubt but he should have suffered many outrages, by reason of the multitudes infidelity, as well as other Prophets did. But what ever came, he protests that he is fortified with such invincible constancy, that he will never be ashamed for any disgraces that men shall offer him, but will manfully hold on his course. By this phrase of speech also he shows, that his prophecies are all true, and therefore adds the more authority unto them, that after his death they might never cease to sound in the ears and hearts of the faithful.  
He takes righteousness for the Churches right, which during the time of her affliction, seemed to be condemned. Her righteousness broke forth and appeared then, when she was restored unto her perfection, and had recovered her first estate: for this righteousness was hid as long as they were captives.  
Salvation is coupled with righteousness: for whom God justifies or maintains their right, such recover their salvation by the same means. Hence we gather that we are most miserable and succourless, whilst God withdraws his grace, in regard of our frowardness. The Prophet therefore in other places hath attributed that righteousness unto God, which he now saith belongs unto the church. We are undone then when we are deprived of God's grace; that is to say, whilst we lie snorting in our sins, and God manifests his just judgement in punishing us for them.  
Moreover, the verb to break forth signifies, that the righteousness of the Church was hidden and buried as it were for a time. Truly she deserved to have been consumed and brought to nothing before God. Nay, more than that, her great iniquities were come to such an height, that there was nothing to be expected but the just vengeance of God. Verily, it was so in respect of men, who gave the Church thus afflicted, for lost; and by their pride and cruelty, dejected her even almost to the bottom of hell. To be short, he compares her with the world, in respect whereof she is righteous, when having been purged from her filthiness, God begins to take her cause into his own hands. By this then the Prophet advertiseth us always to hope well touching the restoration of the Church, though for a time she be plunged into an horrible darkness, yea even into death itself. For howsoever for a moment she seems to be overwhelmed and forlorn; yet hath she God still for her defence in the heavens, who after he hath corrected her in measure, (as it is in Chap. 27.8.) will at last manifest the care he hath over her. For it must needs be that his righteousness should break forth and be manifested; namely, in the salvation of such as he hath chosen for his people and heritage.   
Vers. 2. And the Gentiles shall see thy righteousness, and all Kings thy glory: and thou shalt be called by a new name, which the mouth of the Lord shall name. 
NOw he shows more fully, 
The reason of the Prophet's vehemency in verse 1.  why he protested before that he would not hold his tongue; even because the faithful might be assured that salvation was not promised them in vain. Glory is here taken for salvation. In this place we see with what argument the Prophets must furnish themselves to preserve their constancy; to wit, that the Lord is faithful, who will in the end accomplish that which he hath promised, albeit he defer for a time.  
The word Kings, serves for amplification: as if he should say; Not only the commonalty and meaner sort should see and admire the glory of God; but that even Kings themselves, who were wont proudly to contemn that which in itself is precious and honourable: for their own glory so blinds them, and their greatness so bewitcheth all their senses, that they cannot willingly ackonwledge any dignity but their own. 
King's do not willingly acknowledge any dignity but their own.   
The new name is taken here for magnificence: for the people were in such wise scattered and dispersed, that there was no certain body of them to be seen, but seemed as utterly forlorn. I grant the multitude of them which were carried into captivity was very great; yet in respect they were mingled here and there among the Babylonians, they were rend one from another, as a body divided into many pieces: so as they could not well be said to retain so much as the name of a people any longer: which also they had been forewarned of. But at their return home, they began to be knit into a body again: and thus recovered that name, of which they had been deprived. Notwithstanding new is taken for unaccustomed. As if the Prophet should have said, your glory shall be singular, and such as was not heard of before. Which we know in process of time came to pass. For this handful of people which inhabited the country by way of entreaty, were not able to get unto themselves such a magnificence by any greatness, or signs of honour: but at length after the preaching of the Gospel, the name of the jews was both known and renowned.  
Now Isaiah confirms that which was hard to be believed, by adding that God should be the author of this glory. For it was not in the power of man thus to raise up the poor Church, being then covered over with shame and dishonour: 
1. Sam. 2.8.  but God who raiseth the needy out of the dust, was able in a moment to adorn and beautify his Church with new honour. For example, was there so much as any face of a Church to be seen amongst us within these 40. years? The Lord had indeed a small seed (scattered here and there) but it was so confused and covered, that there could be no visible Church of God perceived. And yet he got his Church a name, when it pleased him to gather the same by the preaching of the Gospel. This so admirable a work of God then, aught to confirm us in this point, namely, that God will never utterly abandon his church. For albeit the wicked do rend & tear us in pieces with cursed speakings, 
God will never forsake his Church.  and that they slander and abhor us; endeavouring by all means possible to make us an abomination in the eyes of the world: yet let us remember that they cannot pluck God's righteousness from him, but that he will make our glory to shine here below, seeing he hath been pleased to write our names in heaven: Luk. 10.20.  
Others expound this more subtly, namely, that in stead of being called Israelites, they should be called Christians. But I rather suppose, that the former sense suits best with the scope of the Prophet's text: as also with that language which he is wont to use. Moreover, we ought diligently to observe and mark these phrases of speech, which are peculiar unto the Prophets; that we may acquaint ourselves with their style. In sum, Jsaiah meant to say, that the people, which seemed to be rooted out, shall be restored: and shall receive a new name, not from men, but from God.   
Vers. 3. Thou shalt also be a crown of glory in the hand of the Lord, and a royal diadem in the hand of thy God. 
HE prosecutes the same argument; 
The same argument further prosecuted.  which we are not to wonder at. For, to judge thereof according to human reason, what man could ever have conceived in his mind, or by hope expected a thing of so great consequence? Besides, his meaning was by these words to raise up the hearts of the faithful to look towards the kingdom of Christ: which it behoved him to beautify and adorn with these glorious titles, by how much the more it was then obscure and far remote from them. For it was needful to prevent a twofold danger, lest the jews in seeing themselves so far recoiled back from their first dignity, should neither despise the grace of God, nor rest themselves in these small and first beginnings. And thus in setting light by Christ, they should suffer themselves to be glued only to the commodities of this life present. It is the Prophet's drift then, as you see, to advertise the jews, that their return home shall be as a preparative to this honour, which they were to look for in the manifestation of Christ in the flesh.  
As touching the first member; these poor banished exiles, and bondmen could apprehend nothing at all but matter of despair, in considering the outward estate of things: yea, after they were returned and settled in their country, yet they proceeded but slowly forward in building of the Temple. He therefore stirs them up to look unto God; that from him they might expect that glory which now was hidden, in respect of man's reason. And in as much as they were assured that they were dear and precious in his sight, that they should content themselves therewith, till he should more liberally endow them by the hand of Christ.  
He calls the Church the crown of God, in respect that he will have his glory to shine in us. Wherein we have great cause with admiration to consider of the inestimable goodness of God towards us: who though we are by nature corrupt and unclean, and more vile than the filth in the channel; yet he vouchsafes so to adorn us, 
God inestimable goodness singularly set forth.  as to make us the diadem of his kingdom. Let us be provoked then by this goodness of God to hunger and thirst after holiness of life, that so his image may daily be reform in us more and more.   
Vers. 4. It shall be no more said unto thee, forsaken; neither shall it be said any more to thy land, desolate: but thou shalt be called Hephzi-bath, and thy land Beulah. For the Lord delighteth in thee, and thy land shall have an husband. 
HE now meets with a difficulty which might trouble the minds of the faithful, 
The preventiod of an objection.  whilst they saw themselves rejected and left destitute: and yet in the mean while had these glorious titles given them, of a crown and a diadem. For might not these titles seem ridiculous; seeing the jews were hated and abhorred of all nations, yea now and then their enemies trampled them under feet; and no succour appeared: and yet notwithstanding that they should be exalted up to heaven, and enclosed in the hand of God? Thus his meaning is to say, that howsoever the people were for a time, as a woman left and forsaken of her husband: yet they should be restored again in such wise, that their name and condition should be changed. As if he should say, this shall be no perpetual divorce, for God will at length marry thee again unto himself. Howsoever the Church than seems to be contemptible, 
Though for a time the Church seem contemptible, yet shall she not remain so always.  and in outward appearance be like a woman rejected and put away, yet will the Lord one day put an end unto her misery and calamities.  
But withal the Prophet teacheth, that this proceeds only from God's delight; that is to say, from his free favour: lest any thing should be attributed to the merits or dignity of men. To which purpose he saith in Hosea; I will marry thee unto me in mercy and compassion: Hos. 2.19. Thus than the Prophet shows that their prosperity shall spring from none other fountain than this, namely, because God will be pleased of his own infinite love, freely to be reconciled with those whom he hath rejected. Now howsoever this appertains properly to the Church; yet generally are we hence to learn, that Cities and Kingdoms also are restored to their first estate, by the favour and good will of God: which whilst his wrath and indignation lay upon them, seemed as utterly forlorn.  
The Prophet than discovers unto the jews, the original of all calamities, in witnessing that their happiness rests only in Gods being well pleased with them. For hence we may gather, that God was displeased with them before, whilst they were afflicted. Moreover, the similitude of marriage, whereby he notes out the people's restoration, is very notable, and contains two points in it. First, that the discord between God & his Church shall cease. Why so? Because she that before was divorced, shall be received again into the place of a wife, God's anger being pacified: and secondly, that the multitudes of the people shall abolish the shame of their widowhood. For the land is married with her inhabitants, as the trees with the vines: on the other side, it is called a widow, when it is destituted of those who were wont to inhabit there. 
Simile.   
The good pleasure of the Lord is in thee.] Isaiah repeats and confirms that which we said even now; to wit, that it is of God's free favour, when the Church is restored and settled in her first estate, and that the land receives her inhabitants. For if he turns his loving countenance away from us, and rejects us, there is nothing to be expected but desolation: neither can we then expect any thing that shall do us good, either from the power or policies of men.   
Vers. 5. For as a young man marrieth a virgin, so shall thy sons marry thee, and as a bridegroom is glad of the bride, so shall thy God rejoice over thee. 
THis verse only contains the exposition and confirmation of the former. 
An exposition & confirmation of the former verse.  But there seems to be some repugnancy between them, because in the latter member he makes God the sole husband of his Church; and in the first he assigns her many. Yet the solution is easy: for when we speak of this marriage of the Church, she hath but one husband, that is, God; who always attributes this title to himself. Now this is accomplished in Christ, to whom the Pastors marry and couple the Church, as a chaste and pure virgin; as Saint Paul speaks, 2. Cor. 11.2. Notwithstanding, this hinders not that this similitude of the marriage should not be transferred to express the unity of faith, which all the children of God have with their mother the Church: yea, God is so her husband, that yet he marries her with all nations that are gathered into her: for whilst she is lest destitute of children, she is after a sort left as a desolate and solitary widow. This therefore is spoken in regard of God, who by his wisdom, ratifying the holy union between the members of his Church, extends the fruit of this marriage to all the body.  
From this verse we nust gather, Doctrine. that then the Church of God shall be truly peopled; that is to say, shall have many children when she shall be married unto her husband; namely, unto God: for at him we must begin, that he may reign over his Church, and that under his conduct we may be gathered into her lap. Then indeed shall this marriage be holy: but if this be wanting, it is not the multitude of people that makes the Church, but rather a filthy brothel house. As in the Papacy, where God's name rolls up and down amongst them, and yet his Majesty is no where more defaced with horrible sacrileges.   
Vers. 6. I have set watchmen upon thy walls, O jerusalem, which all the day and all the night continually shall not cease: ye that are mindful of the Lord, keep not silence. 
THe Prophet minding to describe the perfect felicity of Christ's kingdom, 
God is the author not only of inward graces, but of outward defences.  collects into a sum all things that belong to the prosperous and flourishing estate of a City or Country. To the rest of the former benefits than he adds garrisons and watch; because the abundance and sufficiency of all things would serve to small purpose, unless we were well fortified against the rage of the enemy. He therefore shows, that the Lord will not only furnish the Church with all things necessary, but will also plant sufficient guards about her, to defend her from thieves & enemies: that thus it might appear how God is the author both of the inward and outward blessed life.  
Shall not cease.] To hold one's peace, is here taken to be quiet. As if he should say; They shall evermore be upon their watch, to espy a far off imminent dangers.  
But in the next place he shows what these watchmen are; to wit, those that are mindful of the Lord: that is, such as have his name in an honourable estimation. The Angels also may be put in the number of these watchmen, for we know that is their office: Psal. 91.11. But in regard they watch willingly and cheerfully for the salvation of the Church, Heb. 1.14. and have no need of being quickened up by exhortations, the Prophet directs his speech to other watchmen.  
The verb which he useth is somewhat ambiguous. For sometimes it signifies Remember, and sometimes To call to mind: either of both expositions suit not ill. But me thinks the Prophet meant simply to say; that these watchmen should be Ministers of God, to celebrate his name. Some translate; Those which publish or preach the Lord. But this is too constrained, and breaks off the Prophet's sentence: for such expositors keep not themselves to the similitude of watchmen of a City, which the Prophet here useth. Albeit indeed his meaning was to teach without any figure; that the Church shall be freed from all dangers, in regard she hath God for the protector of her salvation.  
And yet respect must always be had to the nature of Christ's kingdom 
The nature of Christ's kingdom.  here on earth. For it is not maintained, neither by weapons, nor force of men: but as it is in itself spiritual; so is it upheld by spiritual armour, and defences. The Lord then will have his Ministers, whose service he will use for the preservation of his Church by the sword of the spirit, which is the word of God. She shall be safely kept then, not by man's help; but by the secret and spiritual power of God.  
And the Prophet in saying, You that remember the Lord, expoundeth himself. Now howsoever this sentence appertains to all the faithful, who are commanded as much as in them is to extol the name of God in all places: yet he alludes especially to the Priests, who being public officers were to lead the way unto others, and to be given withal their affections to the setting forth of God's praises. 
Pastor's must not only feed but also defend the Lords flock.  Besides, the Pastors are here admonished of their duties: for it is not enough to feed the Lords flock, unless therewithal they defend the same against the assaults of wolves and robbers. They must be vigilant then, and stand day and night in their watchtower, if they mean to discharge their duties as they ought. The Lord forbids them to be silent: for he would have them careful and diligent in their places. In which he shows what great care he hath over his hurch. This text also witnesseth that it is a singular favour of God, when he sends faithful Pastors amongst us that are careful of our salvation. For we lie open to infinite dangers, and are by and by environed with Satan's nets, if the Lord preserve us not by his succours. We ought therefore evermore to beg of him that he would furnish us with meet helps, which he knows to be necessary for us.   
Vers. 7. And give him no rest till he repair, and until he set up jerualem, the praise of the world. 

To the duty preaching, he adds prayer.  HItherunto the Prophet hath discoursed touching the office and duty of teaching. But because this would not suffice without prayer were added, he exhorts the Ministers thereto. For as I take it the particle him, must be referred unto God. We ought therefore to be instant, and to importune the Lord continually, that he may be pleased to give good success unto our labours, which otherwise would become unfruitful. So than whilst we shall diligently employ ourselves in preaching the word, and forcibly resist and withstand the practices of Satan with all our might, let us learn therewithal forthwith, to turn our hearts towards God, beseeching him by humble prayer, 
Prayer must go with preaching.  that he would not suffer our labours to be in vain. Even as in the beginning of the Chapter then, he referred silence unto doctrine, saying, That he would not hold his tongue: so in this place he refers it unto prayers, by which we obtain some fruit from the doctrine. Yea the very Angels whet on our diligence by their example to this affection of prayer. For one of them, as we read in Zach. 1.12. prays with great fervency for the restoration of the Church.  
Till he repair.] Hence let us gather that these are two distinct benefits, first, in enjoying faithful pastors which watch for the salvation of the Church: secondly, that the Church is restored and upheld in her estate by their pains. But God who speaks here, doth properly attribute the bestowing of these benefits to himself, as in many other places. How shall they preach, saith S. Paul, unless they be sent: Rom. 10.15. It is Gods peculiar office then to establish good pastors: for otherwise no man would ever be fit to exercise so difficult & insupportable a charge: 2. Cor. 2.16. Again, he only sets forward the restoration of the Church by their means, 
It is Gods peculiar office to establish good Pastors in his Church.  for their endeavours would prove utterly vain and fruitless, if the Lord gave them not good success. Here we see then, that men's external labours, are joined to the efficacy of the holy Ghost. For albeit the Lord himself alone gins, and makes an end, yet he useth instruments by whom he serves his turn for the erecting & building up of his Church. This admonisheth us, not to be out of hart, no, though we see nothing but ruins, and a woeful scattering. But let us pray that the Lord would bring all confusions into a right order: which he for his part hath also promised to do.  
Where he adds, until he set up Jerusalem, it is as much to say, As to cause the Church's beauty to appear: so as matter of joy may proceed thence. For as long as we only feel God's severity, we become mute and confounded: but when he frees us from trouble, therewithal he revives us and opens our mouths in furnishing us with matter of praise and thanksgiving.   
Vers. 8. The Lord hath sworn by his right hand, and by his strong arm, 
* Or, if I give.  surely I will no more give thy corn to be meat for thine enemies, and surely the sons of the strangers shall not drink thy wine, for the which thou hast laboured. 
ISaiah prosecutes the similitudes which he used before. 
The same similitudes prosecuted.  For in regard Christ's kingdom could not otherwise be described, by reason of the shallowness of our capacities, it was requisite it should be represented before us under such borrowed speeches. Even as heretofore then, he hath promised abundance of all good things: 
Vers. 3, 4. Vers. 6.  and secondly, a faithful guard, who should carefully watch for the good estate of the elect: so in this place he promiseth peace and tranquility, which the faithful should quietly enjoy, and should never be disappointed thereof. As if he should say; Whatsoever thou possessedst heretofore, was exposed to pillage and to the spoil: but now all things shall be secured unto thee, and thou shalt be abundantly satisfied with thy wheat, and with thy wine. In a word, thy felicity shall be full of tranquility.  
But in regard our perversity is such, that we cannot believe in God, though he makes us never so large and liberal promises; therefore Isaiah brings in the Lord binding himself with an oath: 
Why God binds his promises with an oath.  for the Lord stoops so low unto us, as to swear, the more to reprove our distrust and obstinacy. Now he swears by himself, because he hath no greater to swear by; as the Apostle speaks, Heb. 6.16. Now he also mentions the right hand of God: that is to say, his power; because it was fitting for this purpose. As if he should say; If there be any power in me, then will I manifest the same for your salvation: and lest your minds should wax drowsy in so difficult a thing, I swear by my invincible hand, that conquers all things, that you shall remain safe and sound by my means, whatsoever dangers can befall you to the contrary. As oft then as he promiseth us salvation, let us forthwith bethink us of his virtue and power.  
If I give, is a phrase of speech wherein more is understood then that which is uttered: and it teacheth us with what holiness and fear we ought to use an oath. 
With what reverence we ought to use an oath.  The words themselves are as much in effect as if he had said; Let me not be believed hereafter, if the event of these things do not manifest the truth of these promises.  
When he promiseth a peaceable enjoying of wheat and wine, it is to show, that when the Church is destituted of them, that it falls not out by chance, but by the just judgement of God. For as oft as the enemy's spoil and rob us of them, let us assure ourselves that this falls out by God's permission, according as he threatens us in his Law: Deut. 28.33. As on the contrary, 
God the author both of weal and woe.  it is by the special blessing of his hand, when every one sits in peace under his own vine, and under his own figtree: 1. King. 4.25.   
Vers. 9 But they that have gathered it, shall eat it, and praise the Lord, and the gatherers thereof shall drink it in the Courts of my sanctuary. 
SEe here both the exposition and confirmation of the former sentence. 
An exposition & confirmation of the former sentence.  For having protested that he would no more suffer the goods of the church to be exposed for a pray, he now adds, that she shall enjoy them. In the mean while he shows, that we may justly call wheat and wine ours, when we have obtained them by our honest labour: for those who rob others of their bread, or get it by unlawful means, hold it not by any right from the Lord; neither can they attribute goods so gotten, to his blessing, as if they justly possessed them. To which also, answers that in Psal 228.2. Thou shalt eat the labour of thine hands: thou shalt be blessed, and it shall go well with thee.  
But seeing he assigns food to such as shall till the ground; wherefore saith he, Object. that they shall give thanks to God? Wherefore should men praise the Lord when they reap the corn, and gather in the grapes by their labour and industry? This might seem to be but a feigned thanksgiving, seeing it is attributed to men's good husbandry, and that God should deserve no thanks for that which a man hath achieved by his honest pains. Ans. But we must note that after the Prophet hath taught them the lawful means of getting their living, he therewithal adds, that our labour shall be in vain, if the Lord himself do not by his blessing of the same, furnish us with things necessary. For all that we enjoy, belongs of right to him: and to him alone, ought we to give the honour of all that which we have gotten.  
When he adds, in my holy courts: he alludes to the solemnity of the sacrifices. They might drink any where else: it was in every one's power to eat at home. But he alludes to the custom which they held in sacrificing their first fruits unto God, at what time they consecrated the revenues of the whole year, as the Law enjoined them: Levit. 2.12. and 23.10. And this sentence is very frequent in the books of Moses; Thou shalt eat and rejoice in the presence of thy God: Deut. 12.18.   
Vers. 10. Go thorough, go thorough the gates: prepare you the way for the people: cast up, cast up the way, and 
* Or, pave it with.  gather out the stones, and set up the standard for my people. 
FRom the former words he concludes, that they shall freely pass thorough the gates of the City, which were either shut up, or broken before: shut up, during the siege of the enemy: broken, when the City was destroyed and razed even with the ground. Thus his meaning is then, that the City shall be so restored, that the inhabitants thereof shall be gathered in great troops, and that they shall often pass to and fro.  
Some think that this speech is directed to the Pastors, namely, they should enter into the gates, and pass thorough before others, as their leaders. But the sentence is general and figurative; wherein he compares the Church to a City well peopled, which notwithstanding had been laid waste for a time, and desolate, as jerusalem was. Others descant more wittily, and say; that the gates of the Church shall be open, when remission of sins is there preached; by means whereof, God calls men unto himself. But if we will have the Prophet's true meaning, then let us note that all this is spoken figuratively, as we touched before.  
Cleanse the way for the people.] See wherein the office of the Pastors properly consists, but the Prophet hath spoken generally, and addresseth his speech to all such whose service God useth to prepare the way for his people. 
Chap. 57.14.  Then, he spoke to the Medes and Persians, through whose means the Lord gave the jews passage to return home, but afterwards he comprehends all others, by whom God restored his Church. Now he commands all men with authority to cleanse and make the way plain, that the jews might know how every impediment should easily be removed, and that their greatest enemies should forthwith yield obedience to God's commandment: and herewithal he also bids the faithful to fit themselves in good earnest for their journey, as if many workmen were already priest to second them. And the weight which is in the repetition of the words ought to be noted, for they serve for the further confirmation of the matter.  
Pave it with stones.] The verb Sakal, signifies as well to take away the stones as to pave. And I had rather take it in this latter signification, though the expositors for the most part be of the contrary opinion. Hereunto appertains that which he saith touching the setting up of the standard. For his meaning is, that the nations shall as readily obey God's commandment, as the subjects do their Princes. For they assemble and run together when the ensign is displayed, and employ their endeavours to bring back the people. He speaks very magnificently then of God's power, that the jews might be well assured to be restored to their first estate one day.   
Vers. 11. Behold, the Lord hath proclaimed to the ends of the world: tell the daughter of Zion, Behold thy Saviour cometh: behold his wages is with him, and his work is before him. 

An objection prevented.  THe Prophet meant to say, that the Lord in working miraculously beyond all hope and conceit of flesh and blood will cause all nations to know, that this was done by his commandment. For some might object, Object. How can it be that the nations who now proudly resist God should come to yield him obedience? He answers, Ans. Because the Lord will proclaim your return, in such wise, that they shall understand how you must be restored by his commandment.  
But as touching that he adds, Tell the daughter of Zion, it properly appertains to the Prophets and Ministers of the word, to whom the Lord gives this charge, to promise salvation and deliverance unto his Church. Hence we gather that these promises ought not to be restrained to one particular time, Doctrine. but must be extended even to all ages, till the second appearing of Christ. For if we begin at the return out of Babylon into judea, we must pass along still to the coming of Christ, because then this prophecy was truly fulfilled, and the end of the deliverance came; because the Saviour than appeared, when the grace of God was published by the Gospel. In a word, he affirms that God's voice shall one day sound from the East to the West, and shall not be understood of one people only, but of all. Now this voice is; Behold, thy Saviour cometh: which we know is the proper voice of the Gospel. He therefore inioines the Teachers of the Church to raise up the hearts of the faithful, with the coming of the Lord; though unto the people it seemed a thing far remote.  
But this promise belongs chief to Christ's kingdom, who fully and perfectly did accomplish these things, for he indeed showed himself to be the saviour of the world, as we have seen heretofore in Chap. 40.10. And lest any scruple might remain, he furnisheth the Lord with power, when he shall appear, as it is in that very place which we before alleged; for he useth the very same words there which are here mentioned, as if he meant to show, that as soon as it should please God to stretch forth his hand, the effect will in a moment appear: for whilst he either ceaseth or defers, flesh and blood esteems him idle. We also see that many fantastical spirits forge I know not what divinity, as if they meant to paint out a dead image. The Prophet therefore very aptly adds the work and reward before God, to show that he is the just judge of the world in the time of need.   
Vers. 12. And they shall call them, the holy people, the redeemed of the Lord, and thou shalt be named a City sought out, and not forsaken. 
HE sets forth the benefit of the Lords coming, 
The fruit of the Lords coming.  namely, that in showing how his elect are as dear unto him as his own heritage, he will make it known to all the world that the covenant of Adoption by him contracted with Abraham, is not in vain: for this cause he calls them the holy people, in regard the Lord had separated and consecrated them unto himself, for though he governed all the nations of the world, yet he vouchsafed to choose the posterity of Abraham, to have a special care thereof. And in this sense God meant to say, that his people shall be holy, when he shall appear their saviour and redeemer. And as the people are called profane when they be plunged in their dregs, being afflicted and vexed by the scoffings of the wicked: so on the contrary they are said to be holy, when the Lord shows himself by effects to be the God of their salvation, which came to pass in their wonderful deliverance, for then God showed indeed that he remembered his holy covenant touching his heritage which he had (as man's reason deemed) utterly rejected and cast off. For in these words sought out and not forsaken, we must note the opposition between the time wherein the Lord sued out this divorce against his people: and that wherein he reconciled those again unto himself whom he had put away.    

THE LXIII. CHAPTER.  
Vers. 1. Who is this that cometh from Edom with red garments from Bozrah? he is glorious in his apparel, and walketh in his great strength. I speak in righteousness, and am mighty to save. 

A prevention of a dangerous temptation.  THE expositors Christian have misinterpreted this place, as if that which is here said should appertain unto Christ, seeing the Prophet speaks simply of God himself, and thus they have made a jesus died all over with red, in regard he was thoroughly bathed in his own blood which he shed upon the Cross. But the Prophet had no such meaning at all. The true and plain sense is, That the Lord presents himself here clothed with red garments before the people, to advertise all that he would maintain the cause of his chosen, 
The natural meaning of this verse.  and be avenged on their enemies. For whilst the people of God were pressed with infinite miseries, and that the Idumeans, with the rest of their adversaries (who were as it seemed out of all danger) overflowed in all excess of riot: it might dangerously tempt the jews to think, either that these things were guided by fortune; or that God made light account of his children: or that at least he chastised them with over great severity. So then, if God corrected the jews because of the contempt of his name and religion; how much more were the Jdumeans and other enemies to be roughly dealt withal, being the sworn enemies thereof? The Prophet meets with this so cumbersome a temptation by bringing in God the avenger, Psal. 94.1. returning from the slaughter of the Edomites, as if he had been stained all over with their blood.  

The force of interrogations.  Now this description is lively and full of efficacy, when he saith, Who is this? For such an interrogation ravisheth the minds of the hearers into an admiration, and affects them more, then if it had been uttered in plain terms. The Prophet did the rather use it, that he might thereby awaken the jews, who were become drowsy and besotted. We know that the Idumeans were somewhat akin to the jews, in regard they were descended from the same ancestors with them. For they were thus called of Esau, who was also called Edom: Gen. 36.1. These having corrupted the pure worship of God, 
See Obad. 10.11.  though they had the same mark of circumcision, notwithstanding persecuted the jews most despitefully. And beside, they exasperated the rage of other enemies against the jews; manifesting to all what great pleasure they took in the ruin of this poor people, as it appears by their egging on of the Babylonians. Remember O Lord, saith the Church, Psalm. 137.7. the children of Edom, who in the day of jerusalems' ruin, said, down with it, down with it even to the ground. Thus than the Prophet denounceth, that the Edomits shall also keep their turn, in being judged according to their deserts, that none might otherwise think, but they should surely be punished for the barbarous cruelty by them exercised against their brethren. For the Lord will so avenge himself of the wicked and enemies of the Church, that he will thereby show what care he hath over her.  
Now howsoever blood doth usually spot and stain him that vanquisheth, yet Jsaiah affirms that God shall be glorious in his apparel, after he hath made havoc of his enemies. As in chap. 34.6. we have seen that the slaughter of the wicked there was compared to the sacrifices, in regard God's glory shined therein. For what garment could he put on more glorious than his justice? Therefore that he might speak honourably of God's just revenging, he shows that the blood wherewith he is besprinkled by the slaughter of these desperate wicked ones, is glorious and excellent. As if he had said, Think not that God resembles any common person: for though he be died over with blood, yet shall not this hinder, but that his Majesty and glory shall shine therein.  
The jewish expositors take the word walking diversly: for some among them refer it to the people whom the Lord should bring back from the captivity: others, to the nations, whom the Lord would transport into other countries, notwithstanding they then seemed to have a settled habitation. But I think it will better suit to the scope of the Prophet's text, if we take it absolutely. The Prophet than describes the glorious walking of God, and his noble presence, by which he will manifest his admirable power.  
I am, that speak.] 
The certainty of the prophesies noted.  The Lord himself answers: which carries much more majesty with it, then if the Prophet had spoken in his own person. And herein he brings the faithful to the former prophecies, to inform them, that not only God's righteousness and goodness, but also his faithfulness should appear in these judgements. As if he should say, Now you see the accomplishment of that which hitherunto I have declared unto you by my servants. For this effect of my promises, plainly demonstrates that I am true of my word; and that I speak from my heart without feigning, so as I will not by any means disappoint your expectations. Now the vision of itself had not been forcible enough, unless the jews had therewithal been put in mind of the things they had heard of before. Seeing the end thereof was to settle their hearts upon the salvation of God, he therewithal attributes unto himself, an extraordinary power and might to save.   
Vers. 2. Wherefore is thine apparel red, and thy garments like him that treadeth in the wine press? 
HE prosecutes the same argument. 
The former argument still prosecuted.  But because the bare recital would not have been of sufficient weight, therefore he doth not at once manifest from whence this red colour in God's garments did proceed, but rather continues his Interrogation still, that he might the better rouse up their spirits, to the consideration of so rare & unwonted a thing. For his meaning is to say, that this sprinkling with blood is a matter extraordinary, and not seen before. And therefore the similitude of the presser of grapes, suits very well. For Bozrah, 
Vers. 1.  which he mentioned in the first verse, was situated in a country of vines: as if he would have said, the grape gatherings shall be much differing from the old wont: for blood, in stead of the juice of grapes, shall now be squezed out.   
Vers. 3. I have trodden the winepress alone, and of all the people, there was none with me: for I will tread them in mine anger, and tread them under foot in my wrath, and their blood shall be sprinkled upon my garments, and I will stain all my raiment. 
NOw the Prophet expounds the vision, 
The vision expounded.  and shows wherefore the Lord is thus died with blood; 
Verse 1.  namely, because he must be avenged on the Idumeans, and other enemies, who have used his people very inhumanly. It should be a thing ridiculous to refer this verse unto Christ; in regard he hath redeemed us without the help of any man: for the Prophet's meaning is, that the Lord will so punish the Idumeans, that he shall stand in need of no man's help, because himself will be strong enough to root them out. Ans. For the jews might object, Object. that the Idumeans were mighty: that no war was made upon them, but that they flourished and lived at their ease. But the Lord shows that this shall not hinder him from smiting them, when him listeth. I grant he used men's help, when he avenged himself of the Idumeans: but yet in such wise, that it was apparent to all how the whole action was managed by his own hand: neither could any thing therein be ascribed either to the counsels, or forces of men. For they were surprised with a sudden and unexpected destruction: in respect whereof the people could not doubt, but that God only was the author thereof, seeing they had been so often advertised of it before.  
Where he saith, And of all the people there was not one with him; it is to show, that howsoever some should be raised up to bring destruction upon Edom, yet Gods work therein should be separate from theirs. For the infidel enemies never dreamt of avenging the unjust cruelties of the Idumeans. The Lord would then that his judgement should shine and be considered of in the clattering of the harness and weapons, and in these violent movings.  
I will go upon them. For mine own part I willingly retain the future tense, in regard the Prophet speaks of things to come, and not yet accomplished. For the Idumeans were to be severely punished for their cruelty: though for the present, they were at their case, and in great tranquillity.  
We have already in part touched the cause why the Prophet hath used the simililitude of a bloody presser, which is both a hideous and woeful sight: yet therewithal he adds, that the punishments and vengeances of God against his enemies are properly his own, as if himself had gathered them together, when he shall either consume or scatter them. Even as in Chap. 34.6. such an execution is called a solemn sacrifice: to teach us that we are no less to glorify God, when he executes his judgements, then when he manifests the tokens of his mercy. In the mean while he expresseth his singular love towards the jews, seeing for their sakes he vouchsafeth to sprinkle himself with the blood of his enemies so far; that he useth the verb to stain, or to defile.  
In my wrath.] The Prophet shows that this alone sufficeth for the destruction of the Idumeans: namely, that the Lord is angry with them. As if he should say, No man shall be able to deliver them when God shall have to do with them. Hence we are to gather, that men's ruin proceeds from no other cause but God's wrath: as on the contrary, our salvation depends wholly upon his mere grace. To conclude, 
men's ruin proceeds from God's wrath.  the Lord meant here to testify that the Idumeans should not escape unpunished, seeing they had been persecutors of his Church.   
Vers. 4. For the day of vengeance is in mine heart, and the year of my redeemed is come. 
IN the first member of this verse, 
Though God seem for a time to defer, yet he will pay home at length.  the Prophet signifies that God will not cease to perform his office: though he executes not his judgements at the first but defers them to a fit opportunity which he foresees to be best fitting. Neither indeed ought we to prescribe unto him either the time when, or the manner how he is to do this or that; but to commit it as well to his secret counsel, as leave unto him the time when to execute all things, according to his good pleasure. Let us not think then that he sleeps, or is idle, when he defers.  
In the latter member he shows, that all these things are done in respect of his love to the faithful, when he speaks of the year of his redeemed. Day and year, are here taken for one and the same term. Only the word year notes out the length of the banishment, to the end the jews should neither despair, nor be discontent, if their deliverance was foreslowed. Thus than the Lord punisheth and destroys the wicked, for the deliverance of the faithful, and for the redemption of his Church, to which he hath a special regard. 
A consolation.  And this aught greatly to comfort us, that when the signs of God's wrath against the wicked appear, we may therewithal know, that the fruit of the blows which light upon their backs, shall be ours. By this also we may evidently perceive, that our groanings have been heard; namely, because that when God is minded to secure the afflicted, we see he arms himself with strength, for the confusion of his Church's enemies. Wherefore, howsoever the cross lie heavily upon us, & presseth us down with the weight thereof, yet in undergoing it patiently, let us learn by hope to raise up our hearts to this year, which God hath limited for the execution of his vengeance.   
Vers. 5. And I looked, and there was none to help; and I wondered that there was none to uphold: therefore mine own arm helped me, and my wrath itself sustained me. 

A further illustration of the former Doctrine.  ALbeit the jews were destitute of all help, and that no man relieved them either by words or deeds, yet he shows that the only arm of the Lord shall suffice to punish the enemies, and to set his Church at liberty. He teacheth them then to look for salvation from God only; that they should not gaze here and there, but depend wholly upon God, who stands in no need of other men's help. For this cause he brings him in wondering, that no man reached him forth his hand, when he was about to execute his judgements, the better to imprint this doctrine in the hearts of the faithful, namely, that God needs no man's aid, but is all-sufficient of himself to obtain salvation for his people. And by this circumstance he further illustrates that succour, which he was determined to give unto the faithful; partly to correct their distrust, and partly to exhort them to thankfulness for the time to come: for when God saith he wondered, and was utterly astonished; he puts upon him another person, because this astonishment was indeed properly in the jews, who neither would, nor could believe more than what men were able to do. He therefore opposeth his arm to all means whatsoever; showing that he will satisfy himself with the invincible power thereof, as well to manifest himself the Saviour of his Church, as to scatter and overwhelm all the wicked.   
Vers. 6. Therefore I will tread down the people in my wrath, and make them drunken in mine indignation, and will bring down their strength to the earth. 

The conclusion.  FRom the former sentence he concludes that God's wrath is strong enough to confound the wicked, without having aid from any other; lest the power of the enemies might any way daunt the jews from conceiving good hope.  
To make drunken, must here be taken in a contrary sense, to that which it is in some other places, which we have expounded heretofore; as in Chap. 29.9. one while we are said to be drunk when God takes from us our senses, or smites us with giddiness; or when as at length he gives us up into a reprobate mind. But it here signifies no other thing, but to fill, or to beat them to the full, as we commonly say: and this similitude is often used of the Prophets.  
I will bring down their strength: that is to say; though they think themselves invincible, yet will I bring them down and confound them. The sum is, that the jews being afflicted, ought not to despair of their salvation, as if God hated them; neither to wax obstinate under his rods, as if they were smitten at all adventure; because the rest of the nations, who now oppressed them, should be punished, things should be changed, and those that cried victory before the conquests, should not escape in the end. Now he culles out the Idumeans for a particular instance and example hereof, because they dwelled nearest, and were better known than others, who also most molested them.   
Vers. 7. I will remember the mercies of the Lord, and the praises of the Lord, 
* Or, as upon.  according unto all that the Lord hath given us; and for the great goodness towards the house of Israel, which he hath given them according to his tender love, and according to his great mercies. 
ISaiah comforts the people in this so miserable and woeful a case, and by his example commands the jews that in time of their extreme affliction, they should call to mind the former mercies of the Lord, and should betake them to their prayers; that so they might not resemble hypocrites, who never have any taste in God's goodness, but in time of prosperity. For in adversity they are so cast down, that all the promises in the Bible will not be able to comfort them. 
What ought to be our meditation in the day of affliction.  Now when the Lord chastens us, we ought to remember his former benefits, and to break out into the extolling of them, still hoping of better for the time to come: for God is always like himself, and never changeth neither his counsel, nor will. And therefore, if we give place to his mercy, we shall never be cast off. This I take to be the context, though others take it otherwise, namely, that the Prophet having spoken heretofore of the people's captivity, comforts now himself by this assurance of God's mercy, because God was purposed to save some. But they are deceived, in regard they think that Isaiah hath hitherunto spoken of the jews; as if God meant to punish none but them. Whereas he on the contrary testifies, that other nations should also be chastised, that the jews should not persuade themselves that God only hated them. For which cause he now exhorts them to celebrate the memory of those benefits which God had bestowed upon their fathers, that by their example they might the better come to apprehend God's love towards themselves. The scope of the text also shows, that the jews are conjoined with their fathers, to the end the covenant common to them both might encourage them to hope for better times.  
According unto all things.] He useth this particle As, to show, that in adversity these benefits of God given unto his people should forthwith come unto our remembrances, no less then if they were present before our eyes, though otherwise they may seem to be worn out with age. For if they appertained not unto us, it were but labour lost to remember them, which the Prophet also confirms by the particle Vs. Why so? Because the jews being members of the same body, he had good reason to account them as the right successors of their grandfathers, and other ancestors. Truly Isaiah felt not these benefits past which he here mentions, but in regard they had been bestowed upon the Church, the fruit of them reached in part unto him, because he was a member of the same.  

How we ought to esteem of the communion of Saints.  And questionless this communion of Saints whereof we make profession, aught to be of such value with us, as to think that whatsoever the Church receives from the hand of God, is also given to us. For there is but one Church of God; and that which is now, hath nothing separate from that which was in times past.  
Isaiah also expounds himself when he adds, for the great goodness towards the house of Israel. Seeing then the Lord showed himself a liberal benefactor towards his people, we ought at this day to expect the like, in regard that we be of his household, and members of his Church. Well then, albeit we feel him angry against us for our sins, yet must we cheer up our spirits through a lively hope, and arm ourselves against all distrust, because God can not forsake his Church.  
In the mean while we have to note that the Prophet highly extols and magnifies God's mercy here, thereby to teach us, that the foundation of our salvation 
The foundation of our salvation.  and of all other benefits flows from thence. And this shuts out all merits of men, that so no man may presume to attribute any thing at all unto himself. But to the end this doctrine may be the better understood, let us consider the time whereof Isaiah speaks. Religion and justice then principally bare sway and flourished: for howsoever the people had corrupted themselves, yet Moses, Aaron, and other holy personages showed forth good testimonies of their innocency and holiness. And yet the Prophet teacheth, that all the good things which Moses and the rest received, were not to be ascribed to their merits, but to God's mercies. But what are we in comparison of Moses, Use. that we should think to merit aught at God's hands? Thus then as these repetitions of Gods great goodness, tender love, and great mercies, do greatly serve for the raising up on high the weak and broken hearted, that they may overcome their greatest temptations, so ought the same to put to flight and to swallow up all thought and conceit of men's merits.   
Vers. 8. For he said, surely they are my people, children that will not lie: so he was their Saviour. 
HE speaks of the people's election, 
God looks that our conversation should answer our vocation.  and brings in God discoursing of it, to put us in mind of the end of our vocation, namely, that he will have a people separated unto him from the world, in the midst of whom his name may be worshipped and called upon. And yet therewithal he accuseth the jews ingratitude, who deceived God of his expectation: not that the Lord was indeed deceived, seeing he foresaw well enough what they would be, which he had also testified by Moses, Deut. 32.15.16. But the scripture speaks thus, when men by their unthankfulness care not to defraud the Lord of his due, as we have seen in Chap. 5. I looked that it should have brought me forth grapes, but behold, wild grapes. He speaks not of God's secret counsel, but speaks after the manner of men, to set forth the mutual consent which ought to be between God and the faithful, that all those to whom he vouchsafes his presence as their father, should be ready for their parts to answer when he calls unto them: for this foundation remains sure, namely, that none of God's elect can perish, because God knows who are his, 2. Tim. 2.19. And yet we know that the end of our vocation is to live in holiness & righteousness, as all the Scripture witnesseth, and also according to that which hath been often said in many places: Chap. 43.21. & 55.5.  
The Lord had just cause therefore to say that he had chosen the people to be holy and true, and that he might have children far from lies and vanity. But the people did falsify their promised faith, and revolted from that simplicity of heart which they ought to have followed: for they were wholly replete with fraud and hypocrisy; and yet the Prophet gives them hope of pardon, if so be they would seek the Lord, and humble themselves before him with true repentance.  
He also notes out that which is the principal in God's service, to wit, that we bring with us thereunto a pure and upright heart. Whence it also follows, that the Lord never forsakes us, till we have been disloyal towards him in breaking our faith. Seeing this people then pleased themselves in their vices, it was needful they should be first convinced of their infidelity, that being converted unto God, they might in the end feel him their saviour.   
Vers. 9 
* Or, in all their anguish there was no anguish.  In all their troubles he was troubled, and the Angel 
* Or, of his face.  of his presence saved them: in his love and in his mercy he redeemed them, and he bore them and carried them always continually. 

The inestimable love which God bears to his Church.  HE amplifies and sets forth God's goodness towards his people, showing, that he bestowed benefits upon their ●athers whilst they suffered themselves to be conducted by him: yea, he had such care over them, that himself was troubled in their troubles, and bore their miseries and anguishes. In speaking thus, he notes out the inestimable love which God bears towards his chosen. And the Lord also the better to draw and allure us to come unto him speaks after the manner of men, attributing unto himself all the affection, love, and fatherly compassion that can possibly be in them. 
No love comparable to God's love.  And yet it is impossible to think of any love or good will of men in this world, which he far surmounts not.  
I utterly reject not the other exposition, to wit, that the people were not troubled in their trouble; because God always supplied them with some remedies for the assuaging of their sorrows. But in my judgement, the learned expositors have hit the mark, in taking the first sense: wherein the Prophet testifies that God laid upon himself the whole weight of the people's burden; to comfort them in their calamities and anguishes. Not that he can any way be grieved: 
God no way touched with human affections.  but he attributes to himself human passions by a figure much used.  
Afterwards he manifests the effect of this care, namely, in that he always saved them by his Angel, whom he calls the angel of his face: because he was a witness of God's presence; and as it were his herald to execute his commandments. 
The service of Angels.  To teach us, that the Angels run not before they be sent, neither that they intrude themselves into this office of succouring us, by any private motion of their own. For the Lord useth their services; and manifests his presence to us by their means. The Angels can do nothing of themselves, neither do they yield us any succour further forth then as the Lord sends them to be the Ministers of our salvation: Heb. 1.14. Les us not stay our thoughts upon them then, seeing their office is only to lead us directly unto God.  
If any had rather say that the lively image of God, is here noted out by this Angel; who being the conductor and protector of the people, did therein openly manifest the face and presence of G●d as in a glass; such a sense will not be amiss. And for my part I doubt not but that the office of saving aught to be attributed unto Christ, 
Mal. 3.1.  who as we know, is the great Angel of the covenant, under whose leading, safeguard and protection the Church hath ever hitherunto been upheld in safety.  
In his love he redeemed them.] The Prophet shows what the cause is from whence these great benefits proceeded: 
The cause from whence all benefits proceed.  namely, God's love and good pleasure. As Moses also teacheth, Deut. 4.37, and 7.7.8. Whence is it that God hath gathered thy fathers, saith he, but because he loved them, and did set his heart upon them? And thus he meant to dispossess them of all opinion that they might conceive touching any merit: for in themselves they were proud and arrogant and insulted more than they had cause. Now ye see the reason why he shows, that Gods only free bounty was the cause of so many blessings.  
In the next place Jsaiah takes up the similitude which Moses used in his song: namely, that God bore his people, as an Eagle; which teacheth her young ones to fly: Deut. 32.11. Unless any had rather refer it unto sheep, as we have noted, in Chap. 40.11. He shall feed his flock like a shepherd: he shall gather the lambs with his arm, and carry them in his bosom, etc. And yet this similitude of a mother agrees very well: for she not only bears the child in her womb: but also nurses it up, till it be come to a competent age.  
The sum is, that when the people were delivered, it was not the first favour that they received from God, but they had tasted so sufficiently thereof in the whole course of their lives, that it was to him only, to whom they were to ascribe all the benefits which had been bestowed upon them.  
For this cause the clause, 
God never weary in doing good to his Church.  always continually, is added: for the Lord is never weary in doing good, neither contents he himself to manifest the tokens of his favour to one age only: for he never ceaseth to enrich and adorn his Church with divers and sundry gifts.   
Vers. 10. But they rebelled and vexed his holy Spirit: therefore he was turned to be their enemy, and he fought against him. 
THe Prophet now descends to the second member, 
The prevention of an objection.  in which he shows that the Lord was turned to be the adversary of his children, because they rebelled, and turned back from him; as if the people (in a word) should thus have objected, God showed many tokens of his loving kindness to our fathers for a long time together; wherefore taste we not of the same also? Is he now of another mind. No, God forbidden. But we ourselves by our disloyalty, have been rejected: yea, we have thereby repelled and put back his benefits from us: jer. 5.25. And yet the Prophet condemns not only the men of his age, but those also of the ages before. For we see that under the conduct of Moses himself, they rebelled and murmured against God, Exod. 17.2. Numb. 20.3. Hence it came, that God who tenderly loved them, as it is in vers. 7. became their enemy, by their own rebellion. Are they punished for their iniquities then? let them thank themselves for it. For the Lord is inclined to nothing more than to show mercy, neither is any thing more acceptable unto him, 
Mich. 7.18.  then to pursue us with his favours.  
Now he saith by a phrase of speech borrowed from men, that we vex the holy Ghost by our rebellion: to teach us to have sin in the greater detestation; because it provokes the holy one of Israel to anger and indignation. And seeing it is one and the same Spirit, by which God works our salvation, the Prophet advertiseth us that our sins do estrange us far from God, by breaking the band of our conjunction. Unto which tends Saint Paul's exhortation, Ephes 4.30. Grieve not the holy Spirit of God, by whom ye are sealed unto the day of redemption. From this text also we are to note, that we have no cause to accuse those, by whom we are molested and persecuted, because it is the Lord himself who fights against us, and by their hand avengeth himself upon our sins. Let us rather accuse our sins, and condemn them: for thereby we are exposed to all the miseries, under which we are pressed.   
Vers. 11. Then he remembered the old time of Moses and his people, saying, Where is he that brought them up out of the sea, with the shepherd of his sheep? Where is he that put his holy 
* Or, in the midst of whom.  Spirit within him? 

The fruit of this chastisement.  THis is the end of the chastisement; namely, that the people might be awakened out of their drowsiness, and be brought to think upon the things they had forgotten before; because prosperity so besots us, that the remembrance of God is utterly buried. These rods therefore serve to recall those thoughts which were abolished in us; to wit, where is that God which in times past showed so many mercies to our fathers? For I refer these things to the time past, and therefore have translated, from the days of old: for the word age agrees not in this place, seeing the Prophet mentions that time wherein Moses governed the people of God. The true sense therefore is, that the jews being miserably oppressed, called to mind the ancient times; in which the Lord manifested his power for the preservation of his people.  
Whereas some refer this unto God, as if he had wrestled with their obstinacy, and had rather gratified the ungrateful, than leave that work imperfect, which he had begun: this seems harsh, and too far fetched. The Prophet rather recites the sighs and complaints of this poor people, after by chastisements they had learned how miserable a thing it is, not to be under God's protection.  
By the Shepherd, he means Moses. Neither see I any reason why it should be translated in the plural number, rather than in the singular. He also expresseth the means by which he guided the sheep; namely, in that he was endued with singular graces of the holy Spirit: for to put his Spirit in the midst of him, is as much to say, as to manifest the power of his Spirit.  
Others had rather refer it unto the people. Neither contradict I their opinion: but in regard that God had chosen and ordained Moses to be the conductor of his people, it is he principally of whom it is said, that the holy Spirit was put within him. Now this Spirit was given him for the good of the whole people, that he might be an excellent Minister of God's grace, and might see them at liberty. And so by consequence, the power of the Spirit of God appeared in the midst of all the people.   
Vers. 12. He led them by the right hand of Moses with his own glorious arm, dividing the waters before them, to make himself an everlasting name. 
he here prosecutes that miraculous deliverance of the people, 
He goes on in describing the people's deliverance out of Egypt.  who under the conduct of Moses, were brought out of Egypt, and also continues to recite the complaints: which might happily come into the minds of the faithful. We see here two things joined together; to wit, the right hand of Moses, and the glorious arm of the Lord. Who so useth man's travail, that his praise and glory ought at no hand to be lessened or darkened: for these things were so done under the conduct of Moses, that they ought wholly to be attributed to the power of God.  
As at this day, when it is said, that the Ministers of the Gospel remit sins, (which yet belongs to God only) doth this diminish aught from his authority and Majesty? 
8. Cor. 3.5.  Truly no: for they are but instruments, who bestow their pains for God, to whom all the glory thereof must be attributed. Alas, what could the silly hand of man have done, if the arm of the Lord had not fortified it?  
For this cause in the end of the verse he expressly addeth, that God at that time wrought after so admirabe a manner, to make himself an everlasting name: whereof, seeing it is unlawful to despoil him, so it shall be no more lawful to attribute the least part of praise unto a mortal man.   

Vers. 13. He led them thorough the deep, as an horse in the wilderness, that they should not stumble.  
14. As the beast goeth down into the * valley, the Spirit of the Lord gave them rest: so didst thou lead thy people, to make thyself a glorious name.  
THis is added to amplify and set forth so great a benefit. 
These verses are added as an amplification of the former.  He also conjoins similitudes thereto, to express this so great and admirable a power of God; namely, as the horse in the desert, and as the beast in the plain: that is to say, he led his people as nicely, as one doth an horse upon the downs. For the word desert, signifies not that desert of Param, where the people were by the space of forty years: but according to the common phrase of the Hebrew tongue, it signifies the pastures where sheep and herds of beasts walk at their pleasure. Which yet better appears by the verse following, where in stead of desert, he names the plain. And so one and the same sense flows from them both, namely, that the people walked over deep pits without stumbling, as horses do in the wilderness.  
In a word, his meaning is, to teach that the red sea did no more let or hinder the people from passing over, through the midst of deep places, then if they had walked upon a plain and leveled ground.  
In v. 12 he called his name, everlasting: and here he calls it glorious; but the sense is one. The people than object against the Lord, that if he once made himself a glorious name; then he ought still to have the same care. Otherwise it will come to pass that the remembrance of the benefits, which he in former time bestowed upon their fathers, would vanish quite away.   
Vers. 15. Look down from heaven, and behold from the dwelling place of thine holiness, and of thy glory. Where is thy zeal, and thy strength, the multitude of thy mercies, and of thy compassions? They are restrained from me. 

The application of the whole.  Having mentioned the benefits of old in the name of all the people: now he comes to apply the same unto his purpose, and entreats the Lord that he would look down from heaven upon them.  
Look down, etc.] By these words he signifies that the power of God is not diminished, though it appear not at all times alike. For there must be an opposition supplied, namely, that God had then as it were hid himself, neither showed he himself such a one towards them, as he had done towards their fathers. As if they had said, Albeit O Lord, that we see no tokens of thy present, but that thou hast withdrawn thyself from us, as if thou wert shut up in heaven, so as thou seemest utterly to neglect us: yet we beseech thee vouchsafe to look down once again from heaven, and from the dwelling place of thine holiness, behold our miseries. 
How to distinguish between unbelievers and the faithful.  See how we ought to separate the unbelievers from the faithful, who acknowledge God to be both mighty and merciful: yea even then when they can discern no signs at all, either of his power or bounty. And thus they cease not to call upon him still, though he hides himself far away from them. For the Lord never ceaseth to have care over his people, seeing without weariness, he orders and governs all the parts of the world.  
Where is thy zeal?] By this interrogation it seems the faithful after a sort upbraid the Lord, in regard he is no more touched with his wont zeal toward them; or that his power is diminished. But the Prophet hath another meaning. For he mentions these benefits, as I have said heretofore, because he meant thereby to confirm the hearts of the faithful in good hope: thereby also teaching them that God is always one and the same, and never puts of the bowels of compassion towards his Saints. And this will be evident enough by the which follows.  
He takes the multitude of bowels and mercies, for the infinite goodness of God: for he discovers and powers out his bowels as it were, in showing himself a liberal benefactor towards us. And these said favours are so great, that we cannot possibly esteem nor value them as we ought. But it is no new thing to see the faithful pressed with grief to power out their complaints familiarly in the presence of God, charging him that he hath shut his bowels from them. I grant they retain this principle, 
The faithful ever retain this principle, namely, that God is always merciful.  that God is always merciful; in regard his nature is unchangeable: and howsoever they impute it to their sins, that they feel him not such a one to them, yet to preserve themselves from despair they expostulate with him, how it can be that he should handle them so severely. Yea, in showing them nothing but the signs of his wrath, as if he had forgotten himself.   
Vers. 16. Doubtless thou art our father: though Abraham be ignorant of us, and Israel know us not, yet thou O Lord, art our father, and our redeemer: thy name is for ever. 
THe Lord permits us familiarly to power out our hearts before him. 
A definition of prayer.  For prayer is nothing else but a manifesting of the heart in the presence God; so as the best remedy we have to relieve our cares and anguishs is to lay them up in his bosom. Cast thy burden, saith David, upon the Lord, and he shall nourish thee: Psalm. 55.22. and 37.5. The Prophet then having numbered up God's benefits towards the jews, whereby his power and goodness was sufficiently manifested; and yet that men by their sins deprived themselves from tasting the fruit thereof: he now comes to this point; namely, that God's goodness is so great, that it overcomes men's stubbornness.  
He calls him father in the name of the whole Church. For all cannot call him thus; 
The Church's privilege.  because it is a privilege that peculiarly belongs to the Church of God to call him father in his presence. Thence we may gather, that Christ as the first borne, 
God hath never been called upon as a father in the Church, otherwise than by Christ.  or rather as the only son of God, hath always borne the chief sway over the Church: for God cannot be called father, but by him. And again, here we see that the faithful contend not with God: but only draw arguments unto themselves from his nature, whereby to overcome all temptations, and to settle their hearts in good hope.  
Though Abraham know us not.] Quest. Some ask here why the people say that the Patriarch knew them not. S. Ans. 
Saint jerom.  Jerome thinks it was because they were degenerate, and therefore were not worthy of so great an honour. But I take this exposition to be over curious. The true sense is, That albeit our forefathers disavow us, yet God still holds us for his children, and shows himself a father towards us. Those who say that Abraham and the rest of the faithful had cast off all care, touching the affairs of this life, do too subtly wrest the Prophet's words to a wrong sense. I speak not of the thing in itself; but I say these words prove not that the Saints are altogether careless of us. 
The true sense of this place.  The most native and pure sense is this; Lord, we acknowledge that in regard thou art our Father, it is a thing so firm and sure, that albeit our fathers after the flesh should fail us, yet wilt thou never cease to be a father unto us: Psal. 27.10. So as all rights of nature shall cease, rather than thou shouldest cease to show thyself a father unto us: or that thine holy adoption should be made void, seeing it is established in thine immutable counsel, and ratified by the death of thine holy Son.  
And yet in the mean while we may hence gather, that the holy men so pray and present themselves before God, that they look not to the intercessions of others: for prayer is enjoined them upon this condition, that wholly resting themselves in the fatherly love of God, they reject all other confidences. But if our Prophet taught the jews not to direct their hearts toward Abraham and jacob (who yet had received so many precious promises) to be heard of God: then is it certain that we have now no more cause to run to S. 
Saints not to be prayed unto.  Peter, to S. Paul, and the rest, then to them. For this is not a private prayer made by one or two, but public, and appertaining to the whole Church in general: as if the Prophet had here set them down a form of prayer. And questionless our confidence ought so to be settled upon God's favour and fatherly goodness towards us, that we should shut our eyes against all intercessions of men, whether alive or dead. In a word, the faithful here protest, that they gaze not here nor there, but rest themselves in God alone.  
Quest. But some may ask now, why he only names Abraham and jakob, and makes no mention of Isaac? Ans. The reason is, because the covenant was more solemnly ratified with these two here noted. I grant that Isaac had no less part therein then they; but yet he neither received so full, nor so many promises.  
Our Redeemer.] Redemption is here expressed as a testimony of this adoption: for by this experiment, God showed himself the Father of this people. And therefore the people pray unto God, and with assurance call him Father, in regard he had manisted unto them so admirable a sign of his fatherly good will, which gave them encouragement to hope well. But redemption simply in itself, would not have sufficed, unless the promise had been therewithal annexed. Even as then he did once redeem them, so doth he promise to be their father for ever.  
The clause, from all time; sets forth the steadfastness and stability of God's fatherly love. For we have not deserved the name of children; but in regard that his will only, by which he hath once adopted us for such, is unchangeable. Seeing the Lord than hath an eternal name, it thereupon follows, that the title and grace which is thereunto conjoined and flows from this eternity, shall endure for ever.   
Vers. 17. O Lord, why hast thou made us to err from thy ways, 
* Or, wherefore hast thou turned.  and hardened our hearts from thy fear? Return for thy servants sake, and for the Tribes of thine inheritance. 
BEcause these phrases of speech seem harsh and tart; some think the unfaithful are here brought in murmuring against God, and blaspheming him: for their malice turns into rage, when they have lost all hope. But the scope of the text crosseth this conceit. For the Prophet shows the fruit which should proceed from these miseries and calamities of the jews. How? Because being humbled and brought low, they should cease either to be proud, or to please themselves in their vices. They were ashamed then that in times past they had erred so far out of the right way, and acknowledge their own offences. And to say the truth, when they attribute their sins to the wrath of God, their meaning is not to exempt themselves from blame, nor to abolish their faults.  
But the Prophet useth a phrase of speech very ordinary. For the holy Ghost is wont to say, that God causeth men to err, hardens, and gives men up into a reprobate mind: 2. Thes. 2.11. Rom. 9.18. and 1.28. Now when the faithful speak thus, they mean nothing less than to make God the author of evil, and of sin, as if themselves were innocent; or as if they meant to extenuate their crime. But they aim at an higher market, and rather confess that their sins have separated them from God, and is the cause why they are left destitute of his holy Spirit. Yea, that thence is came to pass, that they have been plunged into infinite miseries.  
Those who say that God leads us into error by privation, that is to say, in regard he bereaves us of his spirit, hit not the very white. It is said that God both hardens and blinds when he delivers men up to be blinded by Satan, who is the minister and executioner of his wrath, for otherwise we should ever be a pray unto the will of the devil: but in regard he is able to do nothing of himself without God's commandment, 
God the author of blinding & hardening, yet not the author of sin.  to whose beek he is subject, we truly affirm, that God is the author of this blinding and hardening, which also the scriptures do witness in many places. And yet it follows not thereupon that he should be the author of sin, because he punisheth men's ingratitude by such a blinding. And thus the faithful in this verse confess that God hath left them, but their sin was the cause, so as they still acknowledge Gods just revenging hand upon them. In like manner after Moses hath said, That thitherunto God had not given the people eyes to see, nor an heart to understand, he lays not the blame thereof upon God, but shows the jews where they were to seek the remedy of such a benumbedness whereof they were convinced, Deut. 29.14. But these seem to take another pretext here, in that they ask a reason, and expostulate the matter with God, as if he had been bound to have handled them more mildly. Ans. But I answer, that the faithful have still an eye to God's goodness, whilst they confess that their afflictions are the just recompenses of their sins.  
Some refer these words to the captivity, as if the faithful complained of the Lord for suffering them to languish so long a time in the same. As if the Prophet should say, That their obstinacy increased, because the Lord gave them no taste of his grace. For the faithful are often surprised with a very dangerous temptation, when they see the wicked overflow in all abundance, and are almost discouraged, as David hath well expressed it in Psalm. 125. But the Prophet's sentence seems to be more general▪ for the faithful acknowledge themselves to have erred, because they were not guided by the Spirit of God: whereof they complain not, but rather desire that this spirit may be given them, by which their fathers in former times were governed and obtained all things prosperously.  
Why hast thou caused our hearts to turn from thy fear?] Some translate, Wherefore hast thou hardened; but because this suits not with that which follows, from thy fear, I had rather translate, To turn back. And the verb also signifies so much.  
Some think these words, return for thy servants sake, appertain to all the people. As the Scripture indeed is wont to term all the household of faith by the name of God's servants. But I think it is properly to be referred unto Abraham, Jsaac and jacob, which surely is much more probable. Not that the people rested in their intercession, but in regard that God had made the covenant of grace with them, that they might deliver it over from hand to hand unto their successors. Thus than the faithful set not these patriarchs before them as common persons only, but in the quality of Ministers, witnesses, or mediators of the covenant, with the foundation of their faith: as in that song; 
Psal. 132.1.  Lord, remember David. In which place, the name of this good Patriarch is not set before the Lord, as if the faithful thought he had been their advocate; but in regard the promise, which was made unto him touching the restoration of the eternal kingdom in his family, did appertain to the whole body of the people.  

How Papists wrist these words, to prove their intercession to Saints.  The Papists snatch up these words with great joy, as if by them the intercession of Saints were proved. But by the true exposition of the place, we may plainly see how easy a matter it is to answer them. For it is spoken of the Fathers, not as if they deserved aught at God's hand of themselves, or were now intercessors between God and us; but because the free covenant, which not only appertained unto them, but also to all their successors, was contracted only with them.  
To the Tribes.] That is to say; Return to thy wont favour towards thy people. By this we see that the things aforesaid, tend to no other end, but only that the people do labour, thereby to provoke the Lord to mercy, after they have laid before him their miseries and calamities. 
How we must come to God.  Here than we see the manner how we are to address ourselves unto God; namely, by putting him in mind of his former benefits, and by manifesting in his sight our griefs and sorrows. Thus we must do if we would obtain deliverance.  
Of thine heritage.] That is, because God had chosen this people as his proper portion. As if he should say; What shall become of thy people if we perish? Not that God was tied to this people, but in respect he had given them his faith by oath. Thus the people durst very well urge God with his promise, and importune him by their prayers, in regard he had voluntarily obliged himself both unto their fathers, and to their children.  
But now, seeing all promises are ratified and confirmed in Christ, 2. Cor. 1.20. and that we have the truth of all things, we ought to be built up in so much the greater confidence; for the covenant is not only contracted in his hand, but it is also confirmed and sealed with his blood. I grant he was the mediator as well for the fathers as for us: but all things are now more clear and manifest, in regard they then stuck in many obscure shadows.   
Vers. 18. The people of thine holiness have possessed it but a little while: for our adversaries have trodden down thy sanctuary. 
IT is a wonder that the Prophet saith the people possessed the land but for a very little space, seeing 863. years were expired since they began to possess it, and 1400. years and more since Abraham entered into the land of Canaan. But the promise must be considered, in which it was said, that Abraham's posterity should enjoy the land, as an everlasting possession: Gen. 17.8. and 48.4. This was but a little while therefore, if it be compared with eternity. The people of God then object this short time unto him, not as accusing him of breach of promise; but to put him in mind of his covenant, and that he should rather have respect to his own goodness, then to the chastisements which they had justly deserved. And after this manner the ancient Church complains, in Ps. 102.23, 24. that her strength was abated in the way, & that her days were shortened: and therefore prays, that God would not cut her off in the midst of her days, because the fullness of time depended upon the coming of Christ.  
Our adversaries.] This complaint was much more grievous; namely, that the wicked profaned that land, which God had consecrated unto himself. And the truth is, this went nearer to their hearts, than all the rest of their miseries. And good reason: for we ought not so much to respect ourselves, as God's service and religion. And this is the end of deliverance, to wit, that there might be a people which might praise and worship the Lord purely.   
Vers. 19 We have been 
* Or, a long time.  as they over whom thou never barest rule, and upon whom thy name was not called. 
THe Prophet's sense may admit two expositions. For some take this place as if the people objected unto God, that they were chosen when other nations were rejected, and that this covenant was ratified from the time of old. The other exposition, which I rather follow, is this; that the people complain and reply unto God, that there is no difference between them and the heathen; in regard they had no succour nor refreshing at all in their adversities: which they hold to be an absurd and an uncomely thing. This is a notable sentence, and very worthy of memory: for here we see it is lawful for us to power out our complaints unto God, when afflictions press us above measure; and to set our calling before him, to move him to secure us; thereby testifying what great difference he makes between us and strangers.  
Over whom thy name is not called upon.] This comes all to one sense. For the people's meaning is, that Gods calling ought not to be abolished. And indeed it is not the Lords will that we should call upon him in vain: for prayers are unprofitable, and vanish in the air, unless the Lord have respect unto us. Hear note also one mark of the Church; namely, 
A note of the Church.  that God's name is there called upon. The wicked cannot call upon him, because there is no access unto him but by his word; of which, 
Faith brings forth prayer.  they have no knowledge: and the refore faith is never separate from prayer. For where faith is, there is also prayer: and if it be not there, let us know for a surety that there is no faith nor hope at all.   

Oh that thou wouldst break the heavens, and come down: 
Master Caluin makes this, part of the 19 verse.  and that the mountanes might melt at thy presence!  
OH that thou wouldst break!] The Hebrew particle, as I take it, comprehends a wish. For though it hath many significations, yet the scope of the text shows, that this agrees better to this place then any other. For the faithful here enter into a more ardent prayer; as often it falls out when in the sharpest afflictions, a set form of words, would want sufficient vehemency to express our desires. He saith, that God breaks the heavens, when he suddenly shows some memorable and rare sign of his power. And the reason of this manner of speech is not only in regard that men being in great distress, are wont to lift up their eyes to heaven, from whence they expect help; but because miracles also make way for them, by breaking the ordinary course of nature. Now it seems that God is shut up in heaven, whilst he neglects to secure us, and lets all things in the world to go at six and seven. For this cause then it is said, that he opens and breaks the heavens, when he gives us some sign of his presence at such a time as we judge him to be far remote from us. But these things are spoken according to our natural reason, as is also the clause, That thou wouldst come down: for what need is there that God should change his place? He applies himself thus to our weakness, that we might the better comprehend that which is said to us of him.  
That the mountains would melt.] That is to say; Oh, cause thy Majesty and glory to appear in such wise, as the elements being astonished at the feeling thereof, might bow, to give way unto thee: as shall be declared more at large by and by.    

THE LXIIII CHAPTER. That which in our books is made the beginning of this 64. Chapter, is in the Commentary annexed to the last verse of the 63. Chapter, where you shall find it expounded.  

Vers. 2. As the melting fire burned, as the fire caused the waters to boil (that thou mightest declare thy name to thy adversaries) the people did tremble at thy presence.  
3. When thou didst terrible things which we looked not for, thou camest down, and the mountains melted at thy presence.  

A confirmation of the former wish in this and in the verse following.  We may read all this in the future tense, or in the subjunctive. As if he should say; Lord, if thou wouldst come down, the people would tremble at thy presence, thine adversaries would forthwith melt away. But I think it to be more native, as I have turned it: for it is very sure that the Prophet alludes here to Mount Sinai, Exod. 19.20. where the Lord manifested himself openly unto the people. Hence also it appears how unadvisedly this Chapter was distinguished, seeing the contents thereof is recited for the confirmation of the former wish, which should have been placed in the beginning. We have elsewhere seen, that when the Prophets mention the reliefs which God hath given to his people, they still bring in testimonies concerning the deliverance out of Egypt. 
Note.  And as oft as they speak of this history, they therewithal comprehend whatsoever benefits God bestowed upon his people: not only when he delivered them from under Pharaohs tyranny, and appeared unto them in mount Sinai: but that also, when by the space of 40. years he furnished them in the desert with all things necessary; who having subdued and wasted their enemies, did put them in quiet possession of the land of Canaan. To be short, they comprehend all the testimonies, whereby in times past he showed himself gracious to his people; and terrible to their enemies.  
The Prophet saith, that the fire made the waters to boil: in regard that contrary to their wont, fires and lightnings, were mingled with violent rains and tempests. As if he should have said, This fire (kindled by the Lord) was so fierce, that it melted all things, were they never so hard; and drunk up even the very waters.  
To this appertains that which is added touching the melting of the mountains, before his face. For he opened a way for his redeemed, even thorough the greatest encumbrances that they met withal. He saith also, that the Israelites saw things which they never looked for: in regard, that albeit God had advertised them, and had acquainted them with many experiments of his power; yet this terrible spectacle whereof, he speaks, greatly surmounted their capacities and understandings, yea, and all the reason of man.   
Vers. 4. For since the beginning of the world, they have not heard, nor understand with the ear, neither hath the eye seen another God besides thee, which doth so to him that waiteth for him. 
THis verse confirms that which we have said before; namely, that the faithful desire nothing here which is strange and unheard of: but only that God would but show himself such a one towards them, as in times past he had done to their fathers; and that he would continue forth his liberality.  
And withal, seeing it hath been his custom to succour his people, and to give them some assured testimonies of his presence; that he would not now discontinue the same for the time to come: that so his almighty power might still shine more and more. For you must note, that he so brings in the people praying unto God, that therewithal they should confirm their hope from the remembrance of the time past, and with the more boldness might have their recourse to the throne of grace.  
The eye hath not seen.] Doubtless the Prophet's meaning is to magnify God's goodness by mentioning these so many benefits, which God in former times had bestowed upon his people. This manner of commendation also, is very high and excellent: when being ravished with admiration in regard thereof, he cries out, that there is no God but he. Likewise, that the things which God hath done for his people's sake, were never heard of before.  
But this may be read two ways; for the word God may be taken in the accusative, or in the vocative: O Lord, none but thou hast seen the things which thou hast done to those that wait for thee. But the other reading is more received; namely. They have never heard nor seen such a God. In this last reading the particle of similitude must be supplied; for without that, the sentence would be imperfect. No ear then hath heard, neither hath the eye seen such a God, as doth such things. And thus God is here separated from idols; from which the superstitious sort think they obtain all blessings: but they are only the devices of man's brain, which can neither do good nor hurt. Contrariwise, God deals forth his benefits of all sorts liberally to those that serve him.  
It seems S. Paul expounds this place otherwise, Object. 1. Cor. 2.9. and applies it to another sense. Yea, he cities it in other terms: because he followed the Greek translation. The Apostles made no scruple touching this point, Ans. in regard they rather respected the sentences than the words: and thought it sufficient only to point out this place of Scripture unto the reader; whither they might resort to be satisfied touching the things which they taught. But where S. Paul seems to have added of his own, Neither hath it entered into the heart of man, the things which God hath prepared for them which love him: this he did, that his speech might be the better understood. For nothing is added which agrees not very well with the Prophet's doctrine. And that we may the better perceive this agreement, we must consider his drift. In that place he disputes about the doctrine of the Gospel, which he shows doth far surpass all the reach of man's wit. Why so? Because it contains such a knowledge, as is contrary, and wonderfully far remote from the wisdom of the flesh. In a word, that it is an hidden wisdom. For which cause S. 
S. Paul's drift in alleging this text 1. Cor. 2.9.  Paul worthily breaks forth into this admiration in weighing and pondering of the same. And our Prophet calling to mind these rare and famous works of God, Object. Ans. as one astonished cries out; that there was never such a thing heard of. So concerning this grace which surmounts all the rest, namely, when Christ is offered us in the Gospel, we may break forth after the same manner, and say, O Lord, the mercy which thou showest unto thy people, far surmounts all our reason. Neither eye, ear, hart, nor spirit, can attain to such an height. S. Paul then you see applies this place fitly to his disputation: neither doth he corrupt the Prophet's sentence, when he exalts above all things in the world that excellent and peculiar grace which God hath bestowed upon his Church.  
There yet remains another difficulty, namely, that the Apostle transfers that to spiritual benefits; which is here said of temporal. But we may affirm, that Isaiah simply respected the cause from whence these benefits of God issued, though he therewithal had an eye to the estate of this life present. For all the good things which God hath given us here below for the sustaining and cherishing of our natural life, are so many testimonies unto us of that fatherly love which he bears us. 
The property of faith.  And it is also the property of faith to ascend by visible benefits, to invisible graces. Thus then howsoever the Prophet seems to meddle only in matters touching their bodily deliverance, and other things appertaining to this life present: yet aims he therein at an higher mark, and especially respects those benefits which in particular manner belonged to the people of God. 
The enjoying of temporal benefits, should carry up our minds to the meditation of those that are eternal.  For what a sottishness were it, if whilst we enjoy benefits temporal, we should not by them mount up to the wellspring from which they flow; namely, from God's mere love and mercy? Both good and bad do indifferently enjoy these common good things: but that particular favour wherewith he entertains us, appertains to none but to his household servants. Hence it is that we not only consider that which appears to our outward senses, but we forthwith ascend up to the very cause. Unto which point, though neither eye, nor ear can reach; that is, to comprehend therein the grace of adoption, by which the Lord protests that he will be our Father; yet he reveals this unto us by the witness of his holy Spirit.  
It is also very likely that the Prophet having spoken of a particular benefit of God, takes occasion thereby to arise unto a general consideration. For when the matter concerns the meditation of God's works, the faithful are wont to ascend from one kind of them, to the consideration of the whole in general. And therefore this only example of so wonderful a goodness of God, might well ravish the Prophet's mind so high, that in his meditatations he considered of this infinite abundance of blessings laid up in heaven for the faithful. Yea, we manifestly perceive that this honourable commendation comprehends under it the free covenant, by which the Lord adopted unto himself Abraham's posterity, into the hope of eternal life. The sum of all comes to this; 
The sum of this verse.  that seeing the goodness and power of God is so great, we ought not to distrust him; but our confidence ought so to be settled thereupon, that we should assuredly rely upon his help. And to this belongs these excellent benefits which the Prophet here mentions.   
Vers. 5. Thou didst meet him that rejoiced in thee, and did justly: they remembered thee in thy ways: behold, thou art angry, 
* Or, and  for we have sinned, yet in them is continuance, and we shall be saved. 

In this and in the verse following, the jews bewail their miseries.  HE prosecutes the same argument. For the people bewails their miserable condition, in regard they felt no relief nor ease in their adversity; though God was wont to be so good unto their forefathers. The faithful then speak unto God on this sort; Thou were want to meet our fathers, but thy favour is now turned away from us: and it seems thou wilt be no more appeased, seeing we gain nothing by calling upon thee. For whence comes this adversity, but from this; that as if thou were now become changeable, thou showest thyself otherwise to us, than thou didst to our fathers in times past?  
In the next place they confess they were justly chastised, because they had sinned. 
The best fence against afflictions.  I have heretofore showed, that there is nothing better for us in afflictions, then to remember God's benefits: and not only those whereof we have had experience, but those also which are recorded in the Scriptures. For we can not be fenced with a buckler that is more thick nor large than it, against all kind of temptations.  
Those who think these words, him that rejoiced, and did justly, should be read together, as if he should say, Thou didst meet them which served thee willingly, and delighted in well doing; do ill expound this verse, as I think. I rather think that by the rejoices those are understood who are joyful in prosperity, in regard the people were then in sorrow and heaviness. For there is a close opposition, thus, Thou wert wont in times past to meet our fathers, before they were pressed with any grief, and didst glad them at thy coming: but now thou art far off, and sufferest us to languish with grief and discontentment. To this belongs that which is added, That they remembered God, because they enjoyed his present grace, and felt him both the author and upholder of their salvation. Thus by the ways of God, he understands all prosperity: be it that he was more near unto them by handling them tenderly, and cockering of them as his children: or in regard that he naturally is inclined to do good. But because he hath said that God was wont to meet him that did justly, the remembrance may be referred to the love of piety. To wit, that they gave themselves carefully to the service of God: in which sense, these words are the exposition of the former member, which is a thing usual with the Prophets, who are wont to confirm their speeches with many words.  
To remember God, signifies, to be so sweetly alured with thinking on him, that we wish for nothing besides, and place our whole felicity in him. For there is nothing which more rejoiceth us, than the remembrance of his mercy: as on the contrary, if we feel him angry, than the remembrance of his name is terrible unto us.  
And we have sinned.] The Prophet renders a reason of that above said, for they murmur not against God because they felt him otherwise to them then he was towards their fathers, but they lay the whole blame upon themselves. Hence let us learn, never to think of the afflictions wherewith the Lord visits us, unless therewithal we call our sins to remembrance, that so we may both acknowledge our faults, as also confess that we are justly chastised.  
The word perpetual may either be referred to sins, or to the ways of the Lord. To sins thus: Although we have been obstinate in our sins, and worthy to be an hundred times condemned, yet hitherunto we have been saved through thy mercy. If we refer it to the ways of God, he renders the reason wherefore the people were not consumed, to wit, in regard the ways of the Lord are firm and perpetual, and because there is no end of his mercies. And this sense I think agrees best to this place.  
Some supply, that perpetuity was founded in the ways of the Lord. But I had rather take the words simply as they sound, as David in the 30. Psalm saith, That the Lords anger endures only for a night, but he is appeased, and shows mercy for ever: for he is not provoked nor violently carried away with anger, as men are; but he continues constant and steadfast in his favour and in well-doing.  
But yet we have not attained the Prophet's full meaning: for he saith, that the people are saved, who in the mean while were led into captivity, as into a sepulchre, wherein they bewailed their misery. And therefore I take the time passed for the future tense; to wit, we shall be saved, for, We have been saved: for it is rather a wish or prayer, than an affirmation. The faithful then boast not of that they have obtained, but rather in complaining of their poverty, they have their recourse to God's perpetual mercies. They extol that then which they desire, and not that which they had already attained.   
Vers. 6. But we have all been as an unclean thing, and all our righteousness is as filthy clouts, and we all do fade like a leaf, and our iniquities like the wind have taken us away. 
THe faithful continue their complaint. For they lament their miserable estate because God regarded them not. Moreover, the Hebrews agree not about the exposition of these words, filthy clouts Notwithstanding it is certain, that they signify a base and vile thing of no price. Yea, such a thing, which in regard of the loathsomeness thereof, stinks in men's nostrils.  
But two things are here to be noted, first, that the faithful confess they have offended, and are justly punished: Secondly, that they cease not to complain touching the weight of the blows which they received. Not by way of pleading against God; but to move him unto compassion. 
Simile.  As when a malefactor would endeavour to pacify his judge, he lays forth all his miseries and calamities before him.  
Many vex and weary themselves here, because the Prophet speaking of the filthiness of sins; comprehends all the jews without exception: though there were among them many of the true servants of God. But they have no reason so to do, for he speaks not here of every one in particular, but of the whole body in general, which he compares to filthy clouts; in regard it was trampled under feet, and extremely afflicted.  
Some have been wont to allege this place to prove that it is so far off from meriting any thing by our works; that even our works themselves are infected and loathsome before God. But this seems, as I think, to be far from the Prophet's intention; seeing he speaks not here of all mankind in general; but describes their complaints, who being led captives, felt God's wrath heavy upon them. For which cause, they confessed, that both themselves, and their righteousnesses, were like filthy clouts. First of all then, he exhorts them to confess their sin, and to acknowledge their offence: secondly, to ask pardon. And that the means how to obtain the same is, first, to acknowledge our miserable and woeful condition: and therewithal to confess that we therein receive the just recompense of our offences.  
We all fade. This is a very apt comparison: which shows that men whither and wanze away as soon as they feel God's wrath. Which point is notably described in Psalm. 90.5. and 103.15. and in chap. 40.6. We are rightly compared to leaves then; because our iniquities are the winds which carry us away.   
Vers. 7. And there is none that calleth upon thy name, neither that stirreth up himself to take hold of thee: for thou hast hid thyself from us, and hast consumed us because of our sins. 
THe Prophet confirms that which was said before. 
A confirmation of the former sentence.  For he admonisheth the faithful to acknowledge that they are worthy of such a revenging hand of God, how sharp and severe soever it seemed. Now he mentions some capital sins. And because it had been too long to have stood deciphering them out one by one, he strikes at the root itself, and saith, that God's service was contemned.  
Under the word invocation, he comprehends the whole service of God, according to the usual phrase of the Scriptures. For the principal part thereof is, that we call upon God; thereby testifying that our whole trust is in him. It is very certain that prayers and vows were always in use among the jews: but because they wanted the affection of the hart; and that it was far remote from God; therefore he esteemed none of these feigned devotions. Which he yet better explains in the particle following; where it is said, that none stirred up himself to seek God. But all of them vanished away, and fell to nothing through their own slothfulness.  
First he shows that the thing we ought chiefly to desire is, that we may be fully conjoined with God. For when we are estranged from him, it must needs follow of necessity, that all things should turn to our destruction and woe. Now by nature we are exceeding idle and slothful: for which cause we have need to be quickened up with the spur. Seeing then that we take pleasure in our carelessness; it stands us in hand to hearken advisedly to the Prophet's counsel, lest we become utterly senseless. Otherwise it will come to pass in the end, that the Lord for his part will disdain and reject us. For the Prophet describes the miserable estate of this people, who had no desire at all to take hold upon God: neither was there any means left to awaken them up to a sincere desire of godliness.  
And hast consumed us.] They complain again that they were overwhelmed with the weight of their miseries, without being any thing at all relieved or cased by God. For Jsaiah propounds these things, in the name of the whole people: and entreats the Lord not to suffer them to languish any longer under so great calamities.   
Vers. 8. But now, O Lord, thou art our father; we are the clay, 
* Or, thou art, etc.  and thou art our 
* Or, former.  potter; and we all are the work of thine hands. 

After the laying forth of their miseries, they cry for pardon in this, and in the verse following.  AFter they have bewailed their miseries, with which they were almost overwhelmed; now in plainer terms they desire the Lord to pardon and ease them of their smart, and withal do more boldly profess themselves now to be his children notwithstanding. For it was adoption only that could raise up their hearts unto a lively hope: so as notwithstanding the burden of afflictions wherewith they were pressed down, yet they ceased not for all that to rest upon God as upon a father. This order ought to be well observed: for to attain to a sound and sincere humility of heart, it is needful that we be dejected and laid on all four, as they say. But if despair ensue, let us hasten to this consolation: for seeing God hath vouchsafed to elect us for his children, it is our parts to hope that he will save us, even then when things shall seem most desperate and confused. Thus then, in regard of the free covenant, the Israelites protest they are Gods children, that they might feel his fatherly good will towards them in such wise, that his promises might not be in vain.  
By way of comparison they amplify and set forth God's grace, in confessing that they were form of the clay, for they seek for no excellent matter in themselves: only in their original they extol God's mercy, who of mire and clay, hath been pleased to create them his children. In the second member, where God is called their former, and the people the work of his hands, it comes all to one sense, for they wholly attribute unto God their being, and the author of all they had. And this is a right acknowledgement: 
God is rob of his glory, whilst men glory in themselves.  for God is rob of his due honour whilst men glory in themselves, be it never so little. But Isaiah speaks not here of the common creation of men, but of their regeneration, for which respect the faithful are in particular called the workmanship of God, Chap. 17.7. and 19.25. and 22.11. and 27.11. and 37.26. and 43.1.15. Ephes. 2.10. They here acknowledge then a singular favour that God hath done them, first, in electing them for his people, and then in enriching them with so many and excellent benefits.   
Vers. 9 Be not angry O Lord above measure, neither remember iniquity for ever: lo, we beseech thee, behold, we are all thy people. 
THe people pray that God would mitigate both his wrath and their afflictions. Not that God ever exceeds measure, but in regard they should be utterly overwhelmed if he would stand to examine them to the utmost. They pray then that their pains may be moderated. As jeremiah saith, Correct me o Lord, but in judgement, that is to say in measure, jer. 10.24. For he opposeth judgement to wrath, as in 2. Sam. 7.14. it is said that he chastiseth us with the rods of men, because he will not come against us himself to utter all his force in punishing us, lest we should be forthwith ground to powder. 
The jews pray not simply against afflictions.   
But it is worth the noting, that they do not simply desire to be freed from Gods judging of them, but so offer themselves to be chastised, that the blows may not dash them to pieces. And this is the cause why they desire that the memory of their iniquities may be blotted out: for if God should not show them mercy this way, there should be no end of their miseries.  
The Prophet repeats that which he had said before in vers. 8. namely, 
Behold we are thy people.  that God had chosen Abraham's posterity. For the best assurance they had to obtain pardon, was, that God being true of his promises, could not reject those whom he had once adopted. In speaking of all, he means not every one in particular, but comprehends the whole body of the Church. And howsoever the greatest part of them were cut off by their wicked revolt, yet this was true, that the jews were Gods peculiar people. Neither was this prayer made for all indifferently, but only for the little flock of the faithful. Now the people set not forth their merits before God, but flee to his free covenant by which they were adopted. For this indeed is the sure and only recourse the faithful have: this I say is a remedy against all mischiefs, and that is the reason why Moses and all the Prophets do so often repeat the same, Deut. 32.13.   
Vers. 10. Thine holy cities lie waste: Zion is a wilderness, and jerusalem a desert. 
THe Church here again recounts her miseries, 
The Church recountes her misery again in this, and in the verse following.  that she might thereby bow the Lord to compassion and forgiveness. She saith, the Cities were wasted; and for an amplification she adds, that Zion is become a wilderness; for it was the seat royal in which God would be called upon. Then he adds jerusalem, wherein Zion was. For it seemed strange that the City which God had consecrated to himself, should be laid on heaps and wasted by the enemy.  
The Prophet calls them Cities of holiness, in respect that as God had sanctified the people, so was it his will that the Cities, yea the whole country, should be consecrated unto him. Seeing the Cities than were dedicated unto God, they were rightly called holy, because God reigned therein, and was called upon in them. 
What Cities deserve to be called God's holiness.  And thus we may call those Cities of holiness, in which God is purely worshipped, having abandoned all superstitions.   
Vers. 11. The house of our sanctuary and of our glory, where our fathers praised thee, is burnt up with fire, and all our pleasant things are wasted. 
THe sanctuary is otherwise attributed to the people, then to God. For it being a pledge of that holy union between God and the people, it is often called the house of God, because it answered to his holiness. Hear the faithful call it their sanctuary, in regard they were thence to draw their sanctity: which they yet confirm more apparently by the word glory. For they confess they had nothing to glory in but the Temple, wherein God was pleased to be worshipped and served.  
And yet we see that this their rejoicing, was often vain; in so much that jeremiah reproves them for it, saying; Trust not in lying words; to wit, The Temple of the Lord, The Temple of the Lord: this is the Temple of the Lord: jer. 7.4. But as the boasting of such as made fair shows, and grew insolent, in regard of some titles was vain: so on the contrary, they rejoiced rightly, who honoured God's ordinance, & laid it up in their hearts; and also resting upon the testimony of the word, were assured to dwell under his protection, who had chosen out a perpetual habitation for himself in the midst of them. For the Temple was built by the commandment of God; so as the jews might well boast that they had God for the upholder of their salvation.  
But because his service was then marred and corrupted, and that all in a manner ran riot after superstitions and impiety, the Prophet mentions the time past, and not the time present. As if he should say; Albeit we have not yielded thee that obedience which we ought to have done, yet behold it is thy Temple still, wherein our fathers served thee purely: and wilt thou suffer it to be profaned, and to lie waste? Will not this reproach redound to thine own dishonour, seeing this building was erected for thy worship? The jews plead not their merits here, neither daub they over their sins; no, they rather confess and lay them open: only they put God in mind of his service, that in remembering his holy covenant, he would not permit his promises to be fruitless. And all the faithful aught to imitate this their example.  
The verb To praise, is taken to give thanks: as if he should say; In this Temple, the lamentable ruin whereof breaks the hearts of the faithful in sunder, in times past thy praises were wont to sound, when thou didst entertain thy people there, in thy mercy and compassion.   
Vers. 12. Wilt thou hold thyself still at these things, O Lord? Wilt thou hold thy peace and afflict us above measure? 
THe people fortify themselves in undoubted hope, that God will not suffer his glory to be thus trampled under foot, though he be provoked to wrath by men's infinite offences. Hypocrites reap no consolation at all by this, but these things indeed belong only to such as are touched with a true sense of God's mercy. Such conclude, and are certainly persuaded, that howsoever death doth menace them; yet God having regard to his own glory, will at the least be merciful to some; that so the whole seed perish not.  
Will't thou afflict us?] Isaiah shows that God cannot forget his mercy. Why so? Because he cannot deny himself: for his glory is joined with our salvation. 
God's glory joined with our salvation.  And this is a thing diligently to be noted: or having spoken before of God's glory, now he adds, wilt thou afflict us above measure? The Lord then will moderate his corrections; for his glory requires it, that we be delivered from death: which glory he can in no wise neglect. Let us then take up this prayer, as oft as our enemies invade us: not after the manner of hypocrites, who make a great craking of God's glory, whereof they have neither taste nor feeling. Use. But let us come unto it with faith and repentance, that so we may truly reap the fruit of this glory.    

THE LXV. CHAPTER.  
Vers. 1. I have been sought of them that asked not, I was found of them that sought me not: I said; Behold me, behold me, unto a nation that called not upon my name. 

In this verse the Prophet turns from the jews to the Gentiles.  NOw the Prophet passeth over to the handling of another point of doctrine. For he shows that God hath just cause to reject and cast off the jews, because neither admonitions, nor threatenings would serve the turn to reclaim them from their errors, nor to bring them again into the right way. But to the end they should not imagine that the covenant of the Lord should therefore be broken; he adds, that another people, which then were of none account, should come to him; and that his name should be honoured and magnified in the places where he was unknown before. The jews thought this very strange, and judged thereof altogether contrary to that covenant which God had contracted with Abraham; namely, that such a grace should be communicated to any other nation, then to his posterity. But the Prophet meant to pluck this vain confidence away from them, to the end they should not imagine that God was only tied to the posterity of Abraham. For the Lord bond not himself unto them, but upon a certain condition: which if they happened to break, they were to be held as traitors and disloyal; and so by consequence, deprived of the fruit of this covenant. Besides, the covenant was not only made with Abraham and with his posterity, according to the flesh, but also with all such as should be engrafted into the family of this Patriarch by faith. But it shall be more convenient for us to begin at the second verse, that so we may the better understand, the Prophet's meaning: for there the cause of this rejection is expressed.   
Vers. 2. I have spread out mine hands all the day unto a rebellious people, which walked in a way that was not good, even after their own imaginations. 

Hear he shows the reason of their rejection.  HEre he accuseth the jews, and complains of their ingratitude and rebellion; wherein he shows that they have no occasion given them to affirm, that the Lord offered them any wrong, if he made others partakers of the same grace with them. The jews proudly insulted against God, as if their merits had been the cause of their election. But for this their insolency and unthankfulness the Lord rejects them as unworthy: and upbraids them, that he hath but lost all his time, in stretching forth his hand unto them, to draw and unite them to himself. For by stretching forth of the hands, he signifies a daily summoning of them. Now the Lord is said to stretch forth his hand divers ways. For he draws us to him either by his works, or word: but he principally respects the latter in this place. The Lord never speaks unto us, but he therewithal stretcheth forth his hand to unite us unto himself, and causeth us to feel that he is near unto us. Yea, he so manifests his fatherly love, & so willingly accepts of us, that if we yield not obedience unto his voice, we ought justly to impute the same to our own frowardness. Moreover, the clause, all the day long, aggravates the fault greatly, namely, that God ceased not for the space of many years together, to send his Prophets one after another: yea, as it is said in jer. 7.13. and 35.14. He rose early, and stinted not his care and pains until the evening.  
First, he calls them rebellious, or disobedient. Next, he shows what this rebellion was; to wit, 
Nothing displeaseth God more than when we follow our own inventions.  the people walked after their own imaginations: for nothing is more displeasing unto God, then when men are given to follow their own reason: which he will have us to renounce, that we may be fit to comprehend the true doctrine. The Lord here protests then that he was not to be blamed, for not upholding the people's good estate, and that he favoured them not as he was wont: but that themselves, through their folly, had revolted, and loved rather to stick to their own inventions, then to follow him.  
Now having spoken of this rejection, it remains that we come to touch the calling of the Gentiles, 
The calling of the Gentiles.  who succeeded in the room of the jews: for it is not to be doubted but he speaks thereof in the first place. Now the Lord had long before prophesied of this by Moses; so as this was not to seem any new thing. As they have provoked me, saith the Lord, to jealousy, with that which is no God, and have stirred me up to wrath by their vanities: so also will I move them to jealousy by that which is no God, and will provoke them by a foolish nation: Deut. 32.21. In a word, the Prophet now pronounceth the same threatening which Christ thundered forth afterwards, Matth. 21.43. when the time of their blinding drew near; The kingdom of God, saith he, shall be taken from you, and shall be given to a nation that will bring forth the fruits of it.  
Where he saith in the former verse, that God manifested himself to them that asked not after him; it is to show, that the Gentiles were prevented with this grace of God, without giving him any occasion to receive them into favour, either by merit, or yet by any worthiness at all of theirs. Which manifestly agrees with that place which we have alleged out of Deut. 32. where Moses calls them a foolish nation. Wherefore under this general title, he makes it apparent what men are, before the Lord hath prevented them by his free grace: for they neither call upon him, seek him, no nor so much as think upon him. This place than ought to be well noted, 
The key that opens us the door into Christ's kingdom.  to establish the certainty of our vocation, which is as it were the key which opens us the door into God's kingdom. By this our consciences are quieted and appeased, which otherwise would always hang in doubt, and be in perplexities, were they not upheld by such testimonies. We see then that this was not written at a venture, nor upon some sudden motion, namely, 
Our vocation long since prophesied of.  that we are called the people of God, and are so accounted, because it was thus foretold long since by many prophecies.  
S. Paul from this place ingeniously disputes to prove the calling of the Gentiles: and saith, that Jsaiah cries, and boldly pronounceth, that the Gentiles were called by the Lord, Rom. 10.20. How so? Because our Prophet expressed more here then the circumstance of his times would permit. Thus then by this text we perceive that we were called by an eternal decree of God, long before the thing itself came to pass.  
In that he twice repeats, Behold me, behold me: he further confirms that God will manifest himself so familiarly unto strange and profane nations, that they shall be well assured of his dwelling in the midst of them. And questionless it was needful that this so unlooked for a change should be thus effectually confirmed, because it was very hard to be credited. Although even in this novelty; the Prophet meant to magnify Gods unexpected grace. The sum is, 
The sum of this text.  that after God shall be offered to the Gentiles, and that they shall be received into the holy race of Abraham: then there shall be a Church in the world, out of which the jews shall be expelled. Now we see that all these things which our Prophet here mentions, were accomplished by the Gospel, wherein the Lord truly manifested and offered himself unto strange nations. Use. As oft then as this voice of the Gospel sounds in our ears: or as oft as we read these holy prophecies, let us know that the Lord is near, and offers himself; that being familiarly known we may with boldness and assurance call upon him.   
Vers. 3. A people that provoked me ever unto my face: that sacrificeth in gardens, and burneth incense upon bricks. 

The fruit that came from walking after their own imaginations, in this and the next verse.  HE shows and prosecuteth more at large, in what things the jews rebelled against God: namely, that having forsaken his commandment, they defiled themselves with sundry superstitions. Heretofore he had said that the jews had revolted from God, in regard they wandered after their own inventions. Now he sets forth the fruit of this their wandering: 
The spring of all superstitions.  namely, that having given their thoughts free scope, they overthrew the pure worship of God. And this indeed is the fountain, from whence all superstitions proceed: even when men please themselves in their inventions, choosing rather to be wise in their own eyes, then to restrain their senses within the lists of God's law. It is but in vain then that the superstitious allege their devotions and good intentions, as they call them: for God so abhors and detests them, that those who rest therein are tainted of high treason, and are guilty of the breach of God's covenant; because we ought to enterprise nothing of our own brain: but to yield our obedience to God's commandment. In a word, the beginning and perfection of his pure service consists in teachableness.  
By the verb to provoke, Isaiah sets forth the inpudencie of the people, who provoked the Lord of set purpose: neither had they any such reverence of his Majesty, as to subject themselves under his government. And this he further amplifies, in adding unto my face. For seeing those that are admonished by the word have him present as it were before their eyes; they sin with an high hand and are more guilty of impudency and rebellion, than such as never heard tell of the word.  
He also mentions the gardens which they had dedicated unto their Idols; and affirms that God was provoked by them. Some think it should be spoken of bricks here, by way of contempt; and that they are secretly opposed to the Altar, upon which God would have them only to sacrifice. And thus they think the roofs of the houses are here meant; where the superstitious sort were wont to sacrifice, in regard they were made of bricks. But I rather think this word simply signifies the Altars, which they had erected to their idols. In the mean while, howsoever they had a fair pretence to imitate the form of that Altar ordained by the Lord: yet he abhorred such an excuse, because it was contrary unto his word.   
Vers. 4. Which remain among the graves, and lodge in the deserts, which eat swine's flesh, and the broth of things polluted are in their vessels. 
HE reckons up other sorts of superstitions. Which albeit by reason of the brevity of the words, it be somewhat obscure; yet from other places of the Scriptures, it may easily be gathered what they were. For as Necromancy was a thing much in use among profane nations, so also the jews went into the sepulchres and deserts, to ask counsel of devils; whereas they should only have sought counsel at the mouth of God. And in supposing to fetch answers from the dead, they delighted to be deceived by the illusions of wicked spirits.  
Now by the 18. of Deuteronomie, vers. 11. and other places, it appears, how expressly the Lord had forbidden this. And we have touched it somewhat before, in Chap. 8. We are here taught in general, that the Lord requires nothing more of us then obedience, which he accepts above all sacrifices: 1. Sam. 15.22.  
Which eat swine's flesh.] He complained before that God's service was polluted by their superstitions. Now he adds, that they rejected all difference of things: so as they discerned not between the pure and unclean. And he recites one kind: namely, that they abstained not from swine's flesh. This seems but a light matter. Yet is it not so for all that. For we must not judge how great this sin is, by our rule: but according to that which the Lawgiver hath prescribed. Neither is that sin to be esteemed light, which God hath forbidden. This appertains to the external profession of faith; by which the jews should have showed, how far off they were from the profanations of the Gentiles. We must not recoil then from that rule which God hath given us: no, not the thickness of our nail.   
Vers. 5. Which say, Stand apart, come not near to me: For I am holier than thou: these are a smoke in my wrath, and a fire that burneth all the day. 
HE notes out a gross impiety that was among the jews; namely, that of an obstinate mind, and an untamed rebellion, they opposed themselves against the true servants of God: neither would they obey any admonitions. For whilst we give ear to admonitions and reprehensions, there is some hope of repentance: but if we reject them, than is it certain that we be passed cure. Now howsoever the Prophet's words in appearance seem to be obscure; yet the sum of them is, that hypocrites do disdainfully, and malapertly thrust back those, who faithfully admonish them, because they attribute unto themselves, either a show of holiness, or, in respect that their pride cannot endure that any should reprove them: for hypocrisy is never separate from disdainfulness 
Hypocrisy never separate from disdainfulness.  & pride. Let us not marvel then if those who be tainted with this vice, do insolently exalt themselves, bragging of their holiness, and think that they excel therein above all others: and if we at this day also do find the like qualities in the hypocrites of our time, which Isaiah hath described to be in those that then lived. For Satan hath so blinded them, that whilst with a vain bragging of words, they set their devotions to sale, they basely esteem of God's word.  
The expositors think this should be a general sentence, which reproves the jews for not submitting themselves unto the Prophets: but me thinks the circumstance of the place should be considered, which they have not sufficiently respected, namely, that this verse depends still upon the former: so as the jews are sharply reproved for revolting from the true religion. And beside, for that they had maliciously followed their own inventions, so far forth, that they commanded such to be packing, as soothed them not up therein. For this word, Go back, signifies nothing else but get thee hence: as if they should say, We will not meddle with such as show unto us the way to life and salvation.   
Vers. 6. Behold, it is written before me; I will not keep silence, but will render it and recompense it into their bosom. 
THe Prophet alludes to the custom that is among judges, who have lying by them upon record, the informations, testimonies, acts, and other pieces of evidences, that when need requires, the offender may be easily convicted: for we use to leave those things in writing, which we would have posterity to remember. The Lord than testifies that these things can never be forgotten, because they be written before him. For howsoever he winks at things for a time, yet shall not the wicked escape unpunished, but shall well perceive in the end that he is a just judge.  
Doctrine. Hence let us gather, that we ought not to abuse God's patience, if he forbears us long, and lifts not up his hand by and by to inflict his judgement upon us; 
God's patience must not be abused.  for he ceaseth not for all that to keep a register of all our faults; for which we may be sure he will one day punish us, unless we repent. I grant the Lord hath no need to write for his memory's sake: but it pleaseth him to use this phrase of speech, that we should not imagine him to be forgetful of any thing, when he defers the execution of his judgements. Nay, in jer. 17.1. he saith yet more expressly, that the sin of judah was written with an iron pen, and with the point of a diamond.  
To render into their bosom, is a phrase of speech much used in the Scriptures, Psal. 79.12. jer. 32.18. because men think their sins are either covered, or that they shall not come into account. And thus, either they lay the rains of their concupiscences in their own necks; or in attributing their faults to others, they become utterly fearless. This is the cause why God theatens to recompense their sin into their bosom, to the end they may bethink themselves what judge it is with whom they must have to do.   
Vers. 7. Your iniquities, and the iniquities of your fathers shall be together (saith the Lord) 
* Or, for they.  which have burnt incense upon the mountains, and blasphemed me upon the hills: therefore will I measure their old work into their bosom. 
Here he amplifies that which he said in few words in the former verse. 
The former verse amplified.  For he shows that it was not of yesterday that the jews were guilty of such a disloyalty; but that it is the example of their fathers, whose steps they now followed: even as heretofore the Lord complained that he had a long time forborn this people, and was so weary at last, that he could bear them no longer. Thus than the Prophet aggravates their sin, when he tells the jews that they have followed the example of their fathers. As if he should say; such birds, such eggs. For if men have been often and diligently admonished, their obstinacy is so much the more to be condemned, if they repent not. Hear we see that after they had rejected all admonitions and threatenings, they persevered many years in their corruptions and impieties, which is here laid to their charges, that they should no longer plead their excuses to cover their faults withal; but that they should rather labour to confess themselves worthy of most exquisite torments.  
Hear also we may perceive it to be so far off, 
The bad example of our fathers not to be followed.  that the corruption issuing from the fathers, should any way excuse the children; (as the ignorant are usually wont to make this a buckler for their defence) that it rather serves as a means to pull upon them a more heavy punishment.  
Are together.] As if the Lord should have said, that he gathered and bound up in one bundle, both the iniquities of the fathers and of the children, that in the end he might revenge himself of them: not that the children are guilty or punished for the father's wickedness, Ezech. 18.20. but in regard that they followed the wicked course which their fathers lived in. Therefore it is just with God to wrap them up with them in the same guiltiness, and to condemn them according to the same sentence, especially seeing their diseases were grown incurable.  
For they have burnt incense.] The Prophet here recites one particular, under which he also comprehends all other kinds of vices. For he signifies all such revolts as whereby the people were gone back from God's pure worship, and had given and dedicated themselves unto strange gods. See here the height of iniquity: for when the fear of God is stolen out of the heart, then is there no soundness nor uprightness left behind. He here points out unto us then, the fountain of all disorders: which we are diligently to observe, in regard that men flatter themselves, thinking themselves worthy of great praise, when they serve God after their own fantasies; and in the mean while, consider not that there is nothing more abominable in his sight, than such a service as is devised according to the appetites of our carnal imaginations. And no doubt but the people herein desired that God should accept them, whilst they burned incense upon the mountains. But we must not judge of their work by their deliberation or good intention, as they call it: 
God rejects our good intentions, if we have not his word to warrant them.  We must hearken to God's voice, who protests that he is this way greatly dishonoured, rather than to all the men in the world; lest otherwise by seeking to rest upon our intents, we make ourselves double guilty before his Majesty.  
I will measure their work. The word old may be diversly expounded, either, I will measure again with their oldness: or, In the first place; or, In times past; or, from the beginning. But the circumstance of the place must be considered. For by that we shall the better attain to the Prophet's meaning. You know he spoke erewhile touching the works of their fathers: there is no doubt them but he here derides the children, who placed their defence in them. For it is but a silly and vain shift to oppose against God the customs of our fathers, that is to say, a corruption of great antiquity. Why so? Because in thus doing, we pull down a more heavy judgement upon our own heads. And yet many are so bewitched with this excuse, as they think a man ought not at all to reject the same: neither can you get them an inch further. 
Note.  Truly, antiquity is honourable: But no man is so to prise it, that he should therefore in the least thing diminish any of that honour which is due unto God. See here an excellent place to convince such as will needs maintain superstitions by succession of years; as if an old error were to be held for a law.   
Vers. 8. Thus saith the Lord, As the wine is found in the cluster, and one saith, Destroy it not, for a blessing is in it, so will I do for my servants sakes, that I may not destroy them whole. 

God never threatens so severely, but he leaves some hope of pardon for the faithful.  THe Prophet here moderates his former sentence. For otherwise it had been a thing too severe that the iniquities of the father's should thus be called to mind, to the end the Lord might destroy their children with them. Yea, this might so have affrighted the faithful, that it had been enough to have driven them from all hope of salvation. We ought then you see, to stand carefully upon our watch, and to consider for what cause the Lord is displeased with us. For his meaning is so to astonish us, as that therewithal he would draw us to himself: and not thereby to throw us headlong into despair. He leaves some hope for the faithful here then, lest they should wax faint-hearted: and in proffering them refreshing, he allures them to repentance, of which he reaped neither pleasure nor profit.  
He confirms this by a similitude. 
Simile.  As if a man minding to pluck up a vine, yet finding some fruitful branch thereon, he spares, and reserves it: even so will the Lord take heed how he pulls up those, in whom he finds any sap or vigour. In the fifth Chapter he complained, that the people was unprofitable: yea, worse than that; for they brought forth sour fruits. Jsaiah retains the same similitude: but he applies it otherwise. For howsoever the people were like unto a bastard and barren vine; yet there remained some fruitful branches, which the Lord would not suffer to perish.  
But this may be taken two ways: either that the Lord will preserve his people for the elects sake: or, that having rooted out the reprobates, he will save the faithful. There is great difference between these two interpretations. As touching the first, we know that the wicked are sometimes spared for the godlies sake, 
God sometimes spares the wicked for the elects sake.  whom the Lord will neither destroy nor wrap up in one common calamity with them. And this is manifest enough by divers examples in the holy Scriptures. The Lord would have spared Sodom and Gomorah, had there been found but ten righteous persons there: Gen. 18.32. All those which were in the ship with S. Paul, to the number of 276. persons, were given him of God, and saved from shipwreck; that so the power which he showed in his servant, might be the more evident: Act. 27.32. The Lord blessed the house of Potiphar, and made him to prosper in all things for joseph's sake, who dwelled in his family: Gen. 39.5. Many like examples there be which every one may collect by himself. But I rather approve of the other exposition; namely, that the Lord so punisheth the sins of his people, that yet notwithstanding he hath respect to his beloved ones; and wraps them not up all in one and the same ruin. Neither is it his meaning only that the faithful shall be saved, but that there shall be a remnant left, in the midst of whom God will have his name called upon. And this is worth the noting. For he shows that the remnant shall be very small, in comparison of that great multitude which was then in the land: as we have seen in Chap. 1.9.  
Now whereas the faithful are often punished with the wicked, let us not think God doth them any wrong: For the Lord will easily find faults sufficient in every one of us to afflict and punish us. Besides, his meaning is to instruct and awaken us by his rods: for being knit, 
The faithful must not murmur, if God sometimes wrap them up in the same judgement with the wicked.  and as it were grafted into the body of a people, it is no wonder if we be smitten with the same blows, in regard we are members that have drawn infection from the same. In the mean while, God moderates these chastisements, lest he should utterly tear up the chosen plants.   
Vers. 9 But I will bring a seed out of jacob, and out of judah that shall inherit my mountain: and mine elect shall inherit it, and my servants shall dwell there. 

An explanation of the former sentence.  THe Prophet explains the former verse in other words, and shows that the Lord will reserve a seed unto himself, which shall call upon his name. 
We must not judge of the Church's estate by outward appearance.  For he hath been wont so to chastise his people, that he hath still continued a Church, in which his truth and pure religion might be kept. For which cause also S. Paul calls her the pillar and ground of truth: 1. Tim. 3.15. We are not to judge of the Church then, by the estate of things here below (seeing there is nothing steadfast in this world) but by the counsel of God, who cannot endure to see her either overthrown or destroyed. Let us carefully remember this then, that so no calamities, ruins, nor desolations of the Church may astonish us.  
He calls those inheritors of the mountains, who being set free from under their captivity, should return home again into their country. judeah was full of mountains, as we know. Again, he expounds that which might seem obscure: for he signifies that the jews should return unto their first estate, and that by right of inheritance they should enjoy that land out of which they had been exiled. For soon after, judeah was exceedingly wasted: but the Lord protests that it shall not continue so long. For the greater confirmation whereof, he briefly mentions the covenant, by which this land was ordained for them to possess as their heritage.  
Thus albeit they were a long time retained as prisoners, yet this word heritage served to put some life into them, that they might come to an assured confidence touching their being repossessed thereof. But it is to be noted that this grace is restrained to the elect and true servants of God, lest all indifferently should presume to apply the same unto themselves.   
Vers. 10. And Sharon shall be a sheepfold: and the valley of Anchor shall be a resting place for the cattle 
* Or, for.  of my people that have sought me. 
BY these figures he means nothing else but that the land which was waste, shall be again inhabited. For we have here a secret comparison thus: howsoever after the banishment of her inhabitants into a far country, she should remain solitary and empty: yet shall she again be inhabited, and that in such wise, as there shall be abundance of flocks, and herds: of fruitful pastures, and commons: and should also furnish them in plentiful manner with all things necessary for the sustentation of men.  
Sharon and Achor were places for pastures: but the one was apt for small beasts, and the other for great. And here we see that Gods promises not only contain in them the things belonging to the life to come, 
Godliness hath the promise of things belonging to this life, as well as of those to come.  but also to that which is present; to the end we might taste his bounty and liberality to the full. For by earthly benefits, we are invited to seek for greater and more excellent things touching the heavenly life.  
Whereas the Lord extends his liberality even to the brute beasts, which were created for our use: thence are we to conceive a more sure and confident hope touching his fatherly kindness towards us. For if he be pleased to take care of beasts which are ordained to serve us, 
If God take care of beasts, much more to us.  much more will he furnish us with all things convenient both for this life, and for that to come. And yet we must keep in mind that doctrine (whereupon we have insisted heretofore) which brings us from temporal blessings, to the spiritual kingdom of Christ: Which the Prophets are wont to describe out under figures.  
For my people.] Here he excludes the reprobates, who with brazen faces, will stand to brag of God's name falsely and vainly. But howsoever they dare malepertly brag of God's promises and sacraments, yet are they never the nearer for getting any part with God's children therein, but are deprived of all hope of God's blessings, that so they may be fitted to receive the recompense of their iniquities.  
In adding, who have sought me, he shows yet more plainly who they be that have their part in these benefits: that so he might stop the mouths of all reprobates and hypocrites, as we have said. See here then the true mark which separates the sheep from the goats; 
A note how to discern Christ's sheep from goats.  and the lawful heirs from bastards: namely, in seeking the Lord. For it is not enough to shroud ourselves under some name or title; but we must seek the Lord in purity of conscience, that so we may cleave unto him with our whole hearts.   
Vers. 11. But ye are they that have forsaken the Lord, and forgotten mine holy mountains, and have prepared a table for the 
* Or, army.  multitude, and furnish the drink offering to the number. 
LEst hypocrites should beguile themselves with these promises, or, 
A prevention.  lest they should imagine that this which is spoken touching the restoration, belonged unto them; he once again directs his speech unto them. He calls them Apostates, because they had forgotten the mountain of Zion: that is to say, had revolted from God's pure worship. For by the mountain of holiness, he signifies the rule of holiness contained in the word of the Lord. For the Temple was built by his commandment, that in it he might be called upon: with the altar also, whereupon he enjoined them to offer sacrifices. Thus all sacrifices and oblations were abominable, were they offered in any other place than that; or, to other gods; or otherwise then that which the law prescribed. For it is unlawful for men to do any thing in this behalf, after their own fantasies; because the Lord requires nothing but obedience, 1. Sam. 15.22. which cannot be done without faith, 
No seeking of God without the word and faith.  neither can faith be separated from the word, Rom. 10.17. out of which it is not permitted us either to seek or ask of God.  
In saying, who have prepared a table; he recites their superstitions. The word Gad, is diversly expounded: for some think he means jupiter, or his star: 
jupiters' star.  others, fortune. 
Fortune.  Saint jerom translates; Who prepared the table to fortune: thinking that this word notes out happy events. But it seems more probable to me, that this word is taken for a band or multitude; yea, even for an army: and the etymology of the word suits well enough with the scope of the text. There is one notable place amongst the rest in Gen. 30.20. which serves for the understanding of this word, where Leah rejoiceth for the increase of her children: for it seems her speech should be thus expounded; Into a band. As if she should say; I have now a great number of children: for she had many before; in so much that she called Gad, her fift son. So in this place, I think Gad, should be taken for a band, troup, or army: the reason is, because they had so many gods, that they were scarcely able to count them for their multitudes.  
To furnish, may be taken here two ways; namely, that they furnished all things for the service of their Idols, liberally and magnificently: for superstition can keep neither end nor measure. And those, who when the matter concerns God's worship, will not spare a penny; will freely bestow all they have to set up their Idols: or that there is not the meanest of their puppets, to which they have not offered somewhat: and I rather content myself with this second exposition. For Idolaters think they have never done enough, unless they honour every Saint: yea, and the more they serve them, the better they think to prosper in their businesses. And of this, we have but too much experience at this day in the Papacy.  
By the number, he signifies that which he meant by Army: and this repetition is much used in our Prophet's language. Thus his meaning is then, that the Table was set up: that is to say, they sacrificed not to one Idol alone, but to an infinite number: that by this he might show, what sore punishments these Idolaters were worthy of.   
Vers. 12. Therefore will I number you to the sword, and all you shall bow down to the slaughter, because I called, and ye did not answer; I spoke, and ye heard not, 
* Or, before mine eyes.  but did evil in my sight, and did choose that thing that I would not. 
THe Prophet alludes to the number of gods, whereof he spoke in the former verse: and shows, that the Lord will easily comprehend their great numbers; for he will number them to the sword. By this it is evident that he spoke not in the former verse of the two planets, jupiter and Mercury, 
jupiter and Mercury.  as some imagine; but in not satisfying themselves with one God only, they gathered together an army of Idols.  
Their conjecture is frivolous, who by the word Meni, which we have translated, Number, understand Mercury, because Mena signifies to number; and that Mercury was the god of the Merchants, 
Mercury, god of the Merchants.  who have their books of accounts. For the Prophet's meaning is plain enough, in that he shows the people shall be numbered to the sword, because they rejoiced in an heap of gods, and refused to rest upon the only true God.  
Because I have called.] He amplifies the greatness and heinousness of this revolt, in regard the jews sinned of a set malice, and rather against knowledge, then of ignorance. For they had been often taught and instructed, but they insolently rejected all admonitions. In which respect, they were much less excusable than those to whom the Prophets were not sent. For as no man alive can pretend any cause of ignorance; 
No man can pretend ignorance.  so yet the jews much less, and those to whom the word of the Lord hath been published: who for this cause shall have a sharper sentence of condemnation pronounced against them then, and shall be more severely punished then any other.  
He sets down the means of this call; namely, that he had exhorted them by his Prophets. For by the clause, I spoke; he repeats one and the same thing twice, according to the custom of the Hebrews, as we noted before.  
To hearken to the Lord, is to obey his word: for it were to little purpose to lend an ear, unless we follow that which the word propounds unto us. For otherwise, what difference is between us and the Ass, who wags his ears? God will be heard with the heart, Prou. 23.26. As for a feigned audience, he utterly rejects it. Now he shows the cause why they would not come at his call; surely they stopped their ears against wholesome doctrine. For the beginning of obedience, is to bring with us a desire to learn.  
Before mine eyes, is as much to say, as before my face: which phrase of speech, he used a little before. Every man sins before the eyes of the Lord, neither can any avoid his presence. But it is properly said that we sin before his eyes, 
Who is said to sin in God's eyes.  when being called by him, we stand not in awe of his sacred presence: for he is nearest to those whom he calls by his Prophets: yea, to such it may be said, that he shows himself visibly. Therefore so much the more detestable is their impiety, and worthy of the more stripes, who as it were with whorish foreheads despise God, who in such familiar manner summons and calls them unto him.  
Now by the latter end of the verse it appears that the jews are not condemned for any enormous sins; but chiefly in respect of their new found devotions, by which they corrupted the service of God. For albeit they were forward enough in hunting after their forged sacrifices, thinking thereby to obtain God's favour; yet himself pronounceth that he abhors all such endeavours; because there is nothing but pollution therein. It is not permitted to every one then to follow that which seems good in his own eyes; 
We must not follow that in God's service which seems good in our eyes.  but we must have an eye to that which God approves of, and not turn therefrom, no not an hairs breadth. Well, we see that this vice hath not reigned in one age only, namely, that men have followed their fond appetites; and have worshipped their own inventions in stead of God: when the question hath been touching his pure service. But how great delight soever men take herein, sure it is the Lord protests that he contemns and abhors it.   

Vers. 13. Therefore thus saith the Lord God, Behold, my servants shall eat, and ye shall be hungry: Behold, my servants shall drink, and ye shall be thirsty: Behold, my servants shall rejoice, and ye shall be ashamed.  
14. Behold, my servants shall sing for joy of heart, and ye shall cry for sorrow of heart, and shall howl for vexation of mind.  

Hypocrites distinguished from the faithful.  THe Prophet here distinguisheth (yet more clearly) hypocrites which hold a place in the Church only, from his true and lawful children. For though all will needs take unto them the title of God's children, yet he shows that many were to be chased out of the house; & that those who proudly insulted over God's people, should be frustrated of their hope, because it was vain & false. And we are to note well the remarkable opposition, which is here put between God's servants, and those that falsely glory in his name. For he shows that their vain titles, their boasting, and false persuasions should stand them in no stead. These words, they shall eat and drink, signify felicity, and a prosperous estate in this present life. For it is as if he had promised to have such care over the faithful, that they should want nothing.  
Object. But it seems the Lord here promiseth his servants more in words, than he performs in deeds. For are they not often hungry, and thirsty, whilst the wicked overflow in all sorts of good things, and abuse them to excess and riot? I answer, Ans. that Christ's kingdom is here noted out unto us under these figures: for otherwise we cannot comprehend it. For which cause the Prophets are wont to borrow similitudes from earthly kingdoms, in which when the subjects flow in wealth and in the enjoying of all blessings, there God's liberality is to be espied; by which also we ordinarily judge of his fatherly love towards us. 
Note.  But because it is not expedient that the faithful should fix their hopes upon earthly commodities, it is enough for them that they take only some little taste of them, the better to uphold their faith. And if it so fall out, that they be now and then pressed with wants, yet by feeling the benefit of contentation with a little, they cease not for all that still to acknowledge God for their father, and to taste of his liberality. Nay, 
The faithful richer in their poverty, than the greatest Kings in their superfluity.  shall I say more; even in their very poverty they are oftentimes richer indeed than Kings, and great Lords of the earth.  
But although the wicked enjoy never so much, yet are they the only miserable people in the world; because they cannot enjoy their wealth with a good conscience. The Prophet therefore hath respect to the right use of God's gifts. For such as serve him purely, receive from him as children from the hand of their father, all things needful for this life present. But the rest as usurpers and thieves take whatsoever they possess by stealth and robbery. No riches nor abundance can satisfy the wicked: 
No ●iches can satisfy a wicked man.  they are always in distrust, and trembling: their consciences will never give them rest. The Lord you see then promiseth no more here then he truly performs; neither must we judge of this felicity by outward appearances.  
This will be better perceived by the words following, where he speaks of rejoicing and giving thanks. For no doubt the Prophet's meaning is to say, that contentment consists not in the enjoying of abundance, 
Contentment consists not in abundance.  but in tranquility, peace and gladness of mind, because all things are unsavoury to the unfaithful. But the godly take more pleasure in the feeling of God's fatherly love, then in all the pleasures of the world. 
Our chief felicity.  In the mean while we are to note, that we must wait for all felicity from God only, who will not permit any of his to want any thing that appertains to the blessed life.   
Vers. 15. And ye shall leave your names as a curse unto my chosen: for the Lord God shall slay you, and call his servants by another name. 
HE prosecuteth the same doctrine, 
He prosecutes the same matter still.  and shows that God in the end, will separate the hypocrites from his true servants. Truly, we are not to marvel that the Prophet insists thus long upon this point: for there is nothing more difficult to be beaten into the heads of hypocrites, who being puffed up with pride, deceive and beguile themselves.  
Now he saith, they shall leave their name as a curse, in regard that they held themselves to be the holy posterity: and that there was none under heaven but they, worthy of that title. To that also appartaines the verb, To leave: as if he should say, that their vain arrogancy, to which they were so much addicted, should be violently plucked away from them. And therefore to the end they should beware how they pleased themselves in a temporal and transitory rejoicing, the Lord blunts the edge of this their overweening, and saith, they shall leave their names as a curse to other servants that he shall have. So as this example should be solemnly taken up as a common proverb; 
A fearful proverb.  God so curse thee, as he hath done the jews.  
Shall call by another name.] He refels the overweening of thi● nation, who thought God should have no more people remaining, if the children of Abraham were gone. For he protests that he will adopt unto himself a new people, and that he is not so tied to the jews, but he will easily find out others, whom he will adorn with the name of his people.  
Whereas some by the word other, understand the name of Christian, it is too much constrained: and it appears by the circumstance of the place, that the Prophet had another drift. For, in as much as the jews proudly bragged of the antiquity of their name, and thereupon grew insolent, because God had of old elected them; as if forsooth he could not be without them; therefore he promiseth that the Lord will choose and adopt another people. And yet should they have no cause given them thereby to accuse him either of inconstancy, or variableness; as if he had changed counsel. Nay, he will rather execute his decrees and just judgements against all those, who under a false pretence of his name, do darken his glory, and corrupt all piety.   
Vers. 16. He that shall bless himself in the earth, shall bless himself in the true God; and he that sweareth in the earth, shall swear by the true God: for the former troubles are forgotten, and shall surely hide themselves. 
THe whole world is here opposed to this little corner of judeah, 
The whole world opposed to judeah.  where God's service was in a manner included and shut up. But since God hath manifested himself unto all: he is not now served in any particular region, but in every place alike. Which Christ also himself teacheth, in john 4.21. saying; The hour is come, and now is, when ye shall neither in this mountain, nor in jerusalem, worship the Father. And Saint Paul wils that men in every place do lift up pure hands unto heaven, without wrath or doubting: 1. Tim. 2.8. He opposeth the word, Earth, here then, which signifies all the world, unto the land of judeah.  
To bless and swear, is taken for the whole service of God. Swearing is one branch of this service, as we have seen in Chap. 19.18. and 48.1. For thereby we leave all judgement unto God, and acknowledge him the true witness of whatsoever is done or spoken. We are said to bless, when we look for all prosperity from his hand, & give him thanks after we have received the same. In a word, when we acknowledge that all benefits flow in unto us from his mere liberality.  
By the true God.] That is to say, by him who is faithful in his promises, and steadfast in his counsel. Though I deny not but there may be a close opposition understood between the true God, and the false gods of the Gentiles.  
The troubles are forgotten and passed.] This promise appertains only to the faithful. God's meaning is, that he will put an end to the anguishs & afflictions, that the Church might know her calamities should not endure for ever. Now this promise began to take effect, when the people returned from Babylon: for howsoever they were troubled as well in the way, as in their Country, yet their afflictions were never so sharp, but God kept a measure in them, because at their return home, the re-edifying of the Temple, and the restoring of the politic estate, assuaged the sorrow, and cheered up their hearts in good hope, until the coming of Christ.   
Vers. 17. For lo, I will create new heavens, and a new earth: and the former shall not be remembered, nor come into mind. 
BY these similitudes he promiseth a notable change. 
A notable change promised.  As if God should have said; I have both will and power to restore my Church; yea, & that in such wise, that she shall seem to have recovered new forces, and have an habitation in a new world. These are excessive manners of speeches. But the excellency of this benefit, which should be offered at the coming of Christ, could not otherwise be expressed. Neither doth the Prophet mean this alone of Christ's first coming, but of the whole course of his kingdom, until his last appearing: as we have often said in other places. The world therefore you see, is created anew (as you would say) by Christ: 
The world created anew by the coming of Christ.  for which cause also the Apostle calls it the new world: Heb. 2.5. Neither is it to be doubted but he alludes to this text. Notwithstanding the Prophet speaks here of the restoration of the Church, after their return out of Babylon. This I grant to be true: but yet this restoration is imperfect, unless it be extended unto Christ: we are but in our course thitherward as yet; neither shall these things be fully accomplished, until the last resurrection, which is as it were the utmost bounds and limits of this course.  
Where he saith, that the former things shall be no more called to mind: some refer it to heaven and earth. As if he should say; Hereafter there shall be no more news of these creatures. But I had rather refer it to the former time: for his meaning is, that the joy of being restored, shall be so great, that they shall utterly forget their miseries. Unless any had rather refer it to those benefits which were worthy of memory, and yet were forgotten when God's grace appeared. And in this sense the Prophet saith, in Chap. 43.18. Remember ye not the former things? Not that God would have the faithful to forget their deliverance; but in regard that the one compared with the other, 
Simile.  did darken it, as the Sun doth the brightness of the stars.  
Let us remember then that these things are fulfilled in us, as oft as we be regenerated: but we are regenerated only in part, 
Our regeneration only in part.  and therefore as yet we cannot attain the sight of this new heaven and new earth. What marvel is it then if we sigh and mourn, seeing we have not yet utterly put off the old man, but many remainders of sin do still stick fast in us? This renument must begin at us, who hold the first rank: for the creatures in regard of our offences, groan, and are subject to vanity, as Saint Paul speaks, Rom. 8.20. But after we shall be perfectly renewed, heaven and earth shall be renewed also, and shall recover their first estate. Hence we may gather that which we have often mentioned; namely, that the Prophet hath an eye to the whole kingdom of Christ, even unto the end thereof: which for this effects sake, is called the day of restoration and refreshing, Act. 3.19.21.   
Vers. 18. But be you glad, and rejoice for ever in the thing that I shall create: for behold, I will create jerusalem as a rejoicing, and her people as a joy. 

An exhortatation to rejoice, added by way of amplification.  He exhorts the faithful to rejoice with condign joy, for so excellent a benefit of God. And this was added for amplifications sake; because men never esteem of the graces of God, according to their worth, amongst the which, this here mentioned is the chief and most excellent; for they prise them at a very low rate. It is needful therefore that the faithful should be roused and quickened up by such exhortations as these, to the end they should show themselves neither unthankful, nor forgetful: as also that they should not lightly pass over this benefit; namely, that being redeemed by the hand of Christ, they might bear the remembrance thereof in their hearts, as the earnest penny of eternal life. This is the cause why Isaiah teacheth that the deliverance is not acknowledged with such thankfulness as is meet, unless the faithful continue on their joy the whole course of their lives, exercising themselves in singing the praises of God.  
Whereas jerusalem is called gladness, and the people thereof rejoicing; it may seem somewhat harsh at the first blush: yet we may thence gather a good exposition, namely, that in the deliverance of the Church, there shall be such cause of joy, that it shall abolish all matter of sorrow. And surely when our miseries themselves do tend to our salvation, we have therein no small occasion given us of rejoicing.   
Vers. 19 And I will rejoice in jerusalem, and joy in my people, and the voice of weeping shall be no more heard in her, nor the voice of crying. 
THe Prophet expresseth somewhat more than in the former verse. 
A lively description of that great love which ●od bears us.  For in this his meaning is to say, that the Lord will not only give matter of rejoicing, but also that himself shall be partaker with them in this joy. For so great is his love to us, that he takes no less pleasure in our prosperity, then if he himself enjoyed the same with us. By which, our faith ought to be much confirmed, namely, when we hear that God bears us such an ardent love. Are we afflicted or scattered? He saith, that this grieves & troubles him. Contrariwise, do we flourish and prosper? He professeth that he takes great pleasure therein. According as we have seen in Chap. 63.10. that the Spirit of God was vexed, when that order which he requires and approves, is overthrown and confounded. As also in Chap. 62.5. he takes unto him the person of a bridegroom, who finds no other contentment then in his wife.   
Vers. 20. There shall be no more there a child of years, nor an old man, that hath not filled his days: for he that shall be an hundred years old, shall die as a young man: but the sinner being an hundred years old, shall be accursed. 
SOme think the difference between the Law and the Gospel, is here noted out, 
What blessings belong to them ●hat are in the kingdom of Christ, in his and in the rest of the verses following.  because the Law is as a schoolmaster, who held his scholars under the first rudiments; but the Gospel brings us to a perfect age. Others understand it, that there should be no more any difference of age: for whe●e eternal life is, there needs no dispute about youth or age. But thus I expound the Prophet's words; Be they young or old, they sha●l come to a perfect age; so as they shall evermore be strong, even as in the flower of youth: yea, they shall be always lusty and strong: for we wax old and feeble by reason of our sins. When thou art angry, saith Moses, Psal. 90.9, 10. all our days are gone as a tale that is told. The time of our life is threescore years and ten: and if they be of more strength, fourscore years; yet is their strength but labour and sorrow: for it passeth away suddenly, 
Our life passeth like the shadow, but in Christ we have stability.  and we flee away. But Christ is come to strengthen us, and to uphold us in a perfect estate.  
Yet we must distinguish between the two members. For after he hath said, that the Citizens of the Church shall live long, so as none of them shall be taken out of the world, till they be full of days, nor till they have finished their perfect course: he therewithal adds, they shall be strong even in age itself. Now howsoever the greater part of the faithful are hardly able to endure in respect of their weakness, and that others of them grow feeble before the time; yet is this no vain promise. For if Christ did truly and fully reign in us; it is certain that his strength would flourish in us, and would fortify both our bodies and souls. Let us then thank our own corruptions, that we are subject to so many sicknesses, 
The cause of languishing sickness, and untimely death in ourselves.  sorrows, to age and other encumbrances. Why so? Because we will not suffer Christ quietly to reign in us. As also for that we have not so fructified in newness of life, as utterly to have put off the old man.  
From this place also let us note, that corporal and spiritual blessings are only to be found in the kingdom of Christ: 
Corporal and spiritual blessings only found in Christ's Church.  that is to say, in the Church. For out of it, there is nothing but accursedness. 
Nothing but accursedness out of the Church.  Whence it follows that all such as are out of this kingdom, are most miserable. And albeit, they seem lusty and strong: yet are they nothing in Gods account but rotten and loathsome carrions.   

Vers. 21. And they shall build houses and inhabit them, and they shall plant vineyards, and eat the fruit of them.  
22. They shall not build, and another inhabit: they shall not plant, and another eat: for as the days of the tree are the days of my people, and mine elect shall 
* Or, shall continue the work, etc.  in old age enjoy the work of their hands.  
IN these two verses he puts them in mind of the blessings contained in the law; namely, that such as served God should inhabit the houses they had built, and should eat the fruits of their trees: Levit. 20.10. As on the contrary, the rebellious should be driven out of their houses to give place unto strangers: neither should they gather the fruit which they had planted: Deut. 28.30. From this curse (saith Isaiah) shall the Lord deliver you, to the end you may enjoy your substance. Now thc Prophet sets before them the things appertaining to this life present: and from thence borrows similitudes, thereby teaching us how to ascend up higher, and to apprehend and lay hold of the blessed and endless life. For we must not stick fast glued to these transitory things: but rather use them as steps and stairs to scale the heavens, 
Temporal blessings ought to be as ladders, by which we may ascend to the enjoying of eternal benefits.  that being rapt up thither, we may possess the eternal and immortal benefits. It is also good reason that the enjoying of these blessings, whereof the unbelievers deprived themselves, should be promised to the regenerated Church; which rested wholly upon the only free favour and good pleasure of her God.  
Where it is added, According to the days of a tree; some think eternal life should be here promised: as if men should then enjoy the tree of life. But this device is utterly frivolous and too far remote from the Prophet's meaning. Neither can I sufficiently marvel at the expositors, who vex themselves so much about the interpretation of this place; seeing our Prophet speaks not only of life, but of the quiet estate thereof also. As if he should say; You shall plant vines, and live of the fruit of them; neither shall you departed out of this world, till you have enjoyed them; both you and your children's children.  
He takes a similitude from a tree, in respect that before he had spoken of planting of vines. Therefore he now promiseth, they shall peaceably enjoy their houses and vines, without being any more annoyed, either by enemies or thieves. So as this tranquility should be no less durable, than the life of a tree.  
The work is continued, or is made perpetual, when it hath good success; otherwise, men should travel a long time for nothing, if God did not bless their labour; because the enemy would rob or spoil that which men have begun: so as they should not be able to enjoy the fruits of their hands. The work is continued therefore, not only when it hath some good progress; but when it is come to perfection. Hence let us note, that we cannot so much as enjoy our goods nor have any true rest, 
No true rest to them that are out of Christ's kingdom.  unless we be in the kingdom of Christ (who is the only heir of the world) and stand engrafted (by faith) in his body. I grant, the wicked may enjoy the benefits of this life present: but therewithal they shall be in continual anguish, and the worm of an evil conscience shall continually gnaw them: so as even their very abundance shall be their bane and destruction. For only faith causeth us to apprehend the things which belong to the blessed life: those then that are destitute of faith, can be no members of Christ. 
Those that are destitute of faith, no members of Christ.    
Vers. 23. They shall not labour in vain, nor bring forth in fear: for they are the seed of the blessed of the Lord, and their 
* Or, offspring.  buds with them. 
THe Prophet reckons up here other kinds of blessings which God promiseth to the Kingdom of Christ. For albeit, God had continued to bless his people always, yet were those blessings after a sort withheld till Christ's coming, in whom there was to be seen full and perfect felicity. The sum is, that both jews and Gentiles should be every way happy under the kingdom of Christ. Now as it is a sign of God's wrath and curse when we receive no fruit at all of our labour: so on the contrary, it is a testimony of his blessing when we enjoy the fruits of our travels. For this cause he shows how the jews being returned home from their captivity, to enjoy a true and full deliverance, shall not labour in vain; neither shall their works be fuitlesse. The law threatens the death of friends, wars, loss of goods, and anguish of mind: Levit. 26.22. Deut. 28.65. But God here on the contrary promiseth tranquility, fertility, peace, and the fruit of our labours. These blessings are well to be noted: for there are few to be found, who in taking pains, fix their eyes upon God's blessing, 
Few fix their eyes (whilst they labour) upon God's blessing.  so as to attribute all things unto him: or to be persuaded that they do but labour in vain, unless the Lord give good success thereunto: Psalm. 127.1. Even as then we are to expect all blessing from God only: so to him alone ought we to render the whole praise after we have received the same.  
Some expound that which follows, That the women shall not bring forth in fear: and that they were not to fear bearing of children; in regard they should feel no pains therein. We know this punishment was inflicted upon the woman, because of her sin: namely, that she should bring forth in sorrow; and should be in danger of death: Gen. 3.16. Children are also begotten with fear and trembling, when there are any rumours of wars: and it is more likely that the Prophet alluded to this, to wit, that there should be such tranquility, that men and women should have no cause of fear at all. For these words must be referred to fathers and mothers; who are fearless, in respect of their children in time of peace; which they cannot but fear, when any calamity threatens us.  
The reason that is added, That they shall be the seed which the Lord hath blessed, agrees very well. For whence arise fears, terrors, 
Whence fears and terrors arise.  and disquietness of men, but from God's curse? when this curse than shall be removed, the Prophet hath good cause to affirm that the fathers, with their offspring, shall be freed from fears and distractions; because being in God's favour, they shall be always so secured from fears and dangers, that they shall dwell in safety.  
And their offspring with them.] This is contrary to the privation of children, which is reckoned up amongst the curses of God, in Levit. 16.22. And it is as much as if he had said, I will no more bereave them of the children they have begotten; but will cause them (with the rest of other benefits which I will bestow upon them) to enjoy their children also.   
Vers. 24. Yea before they call I will answer, and whiles they speak I will hear. 
SEe here a (most) precious promise. 
A precious promise.  For what thing is more desirable then to have God favourable unto us, and that we may with boldness have access unto him? Surely, it is not possible we should be any way miserable, as long as it is free for us to have our recourse unto the Lord, though we should be environed with infinite thousands of miseries and calamities. The Lord here promiseth us then, that we shall not put up our suits to him in vain. Quest. But what? The Fathers under the Law had the same promise; for from the beginning of the world they were heard as oft as they called upon him. And indeed prayer is one of the chiefest fruits of faith. 
Prayer, the most principal fruit of faith.  But yet our Prophet confirms this point more and more: Ans. for, in regard the jews were to endure a tedious and long captivity, the Lord protests he will not suffer them to languish any longer in exile, neither will he any longer defer his help, but will hear them: yea, before they cry. This promise principally belongs to Christ's kingdom, by whom we are heard, & have access unto God the Father, as S. Paul clearly teacheth in Eph. 3.12. I grant the Prophets had the same access: neither could their prayers have any entrance, but for Christ's sake. But the gate which is now made large, and set wide open unto us, was then narrow, and in a manner closed up. For under the law, the people were wont to stay without in the court: Luk. 1 10. Nothing now hinders us from entering into the Sanctuary; 
Mat. 27.51.  because the vail of the temple is rend in twain. By Christ than we have entrance into heaven; and may boldly, and with assurance draw near to the throne of grace to obtain mercy and help in time of need. Heb 4.16.  
But some may ask here, Quest. whether there be any faithful in the world at this day, or any kingdom of Christ? for it appears not that God is thus ready to grant his succours, neither do we perceive any fruit of our prayers. I answer, Ans. that howsoever it then only appears that our petitions have been heard, when the effects manifest the same; yet notwithstanding it is true that the Lord rejects not our prayers; because he suffers us not to faint, but sustains us inwardly by the virtue of his holy spirit, 
Note.  to wait for the event and issue with patience. Neither defers he, as if he wanted time or leisure, as men often do: but rather thereby to exercise our faith, and prove our patience. In a word, God may be said to hear two ways: First, when he gives us help manifestly: secondly, 
The reason why God defers to hear our prayers.  when he assists us inwardly by the secret power of his Spirit: so as we continue steadfast and unmovable, even in the midst of our afflictions. Were this doctrine deeply settled and grounded in our minds, than should we with more boldness and alacrity have our recourse to our God: neither would we stand disputing the case touching the invocation of Saints, with so great headstrongness and obstinacy. For whence is it that men have forged so many patrons unto themselves, to whom they had rather go then to Christ; but because they have not received this doctrine, and have rejected these noble and excellent promises?   
Vers. 25. The wolf and the lamb shall feed together; and the lion shall eat straw like the bullock: and to the serpent dust shall be his meat. They shall no more hurt nor destroy in all mine holy mountain, saith the Lord. 
HIs meaning is, that all things shall be set in their perfect order, when Christ shall reign; and as it seems here is a close opposition betwixt Adam and Christ. For we know that all the miseries of this life present, have flowed into us from the sin of the first man: for than were we deprived of the rule and authority which God had given man over all the creatures, which before willingly submitted themselves unto man, and obeyed his commandments: Gen. 1.28. But now the greater part of them rise up against him; yea, and assail him with open force. When we see wolves, bears, lions, and other wild beasts to hurt men; and other beasts which serve him, and that those also which should bring him in profit, harms him, this we must impute to our own sin, who by our disobedience have overthrown the order of these things.  
But seeing it is Christ's office to bring all things into their right order and perfect estate again, 
It belongs to Christ to restore all things to their right order, which by our sins are now out of order.  therefore the Prophet shows that the confusion or scattering which is now to be perceived in the things of this world, shall be taken away at his coming; because all corruptions shall then be abolished, and the world shall return to his first shape. The lion shall live without doing harm, & shall not roar after his prey. The serpent shall content itself with the dust; and shall couch close within the earth; without annoying any by his venomous sting. To be short, whatsoever is out of course and disordered, shall then be set into a right frame.  
And it is not to be doubted, but our Prophet alludes unto cruel & blood thirsty men, whose wild and furious natures shall be tamed, when they shall bow down their necks to bear the yoke of Christ. But first of all we are well to consider what confusion is happened to all creatures, by the sin of man. For if we have not an eye to that, we cannot rightly judge as we ought of the excellency of this restoration. We are also to call to mind that which we have said before in the eleventh Chapter, touching these allegories.  
Hear we see then what men are before the Lord hath converted and changed their hearts, 
What men are, being not converted.  and received them into his fold, even wild and furious beasts; who then, and not before, abstain from doing evil, when the Lord by the power of his Spirit, hath subdued their cruel and hurtful natures. He adds, in his holy mountain; because all things that offend, being purged away, the Lord will gather unto himself a Church, without spot or wrinkle, Eph. 5. For under the word All, he signifies a general purgation: yet we are not to wonder if so many do still remain cruel and untractable; because there are but a very few that are true inhabitants of Gods holy mountain: 
Few that rightly inhabit Gods holy mountain.  very few that be faithful and sincere, no not amongst those that make profession of Christianity. For seeing the old man still rules and reigns in them, it must needs be that strifes and dissensions should also have their full sway there.    

THE LXVI. CHAPTER.  
Vers. 1. Thus saith the Lord; The heaven is my throne, and the earth is my footstool: where is that house that ye will build unto me? And where is that place of my rest? 
THis sermon is different from the former. 
In the first four verses he directs his speech to the hypocrites.  For the Prophet inveighs here vehemently against the jews, who being puffed up with a vain confidence of their sacrifices, and of the Temple, were jocund and merry: and under this pretence pleased themselves in their sins. But he shows that this security of theirs was not only vain and foolish, but execrable and devilish. Why so? Because such as endeavour to serve God, and to appease him with outward ceremonies, do grossly flout him to his face. He therefore reproacheth them that they went about to forge unto themselves an Idol in stead of God, when they fixed him thus to his Temple. Afterwards he discourseth of the Churches renewing, and of the spreading thereof throughout the whole world.  
Besides, minding to gall such to the quick, as served God by halves, and in hypocrisy; he gins at the description of his nature. For in assigning unto God the heavens for his dwelling place, his meaning is to say, that his Majesty fills all things, and is present every where; neither can he be shut up, nor circumscribed within any place whatsoever: so far is it off, that they can include him within the Temple. The Scriptures often affirm that God is in heaven; not that he should be shut up there, but to raise up our minds far above the world, lest we should imagine aught of him that were contemptible or earthly: for the only aspect of the heavens ought to raise up our minds higher, and to ravish us into an admiration. And yet he testifies in infinite places, that he is present with us: that his power is manifested every where, to the end we should not think it to be enclosed within the heavens. It seems this was no hard matter to be believed; and that all then confessed as much. For who among them was ignorant, that God's Majesty filled both heaven and earth? Thus they might object Object. then, who goes about to pluck God out of heaven? Therefore Isaiah, thou art angry, and inveighest against us without cause. Neither is it to be doubted but the people insolently rejected this doctrine of the Prophet, and were sharply incensed against him, a● if he had offered them great wrong. But the answer Ans. was ready; namely, that whilst they endeavoured to pacify God, according to their own fantasies, they did as much as in them lay, thereby forge an Idol, quite contrary to his Majesty. These superstitious ones trusted in their bare & naked ceremonies, thinking they had quit themselves wondrous well, if they had been once at the Temple, and offered up their prayers and sacrifices there. The Prophet shows that we must not measure God's Majesty by such an elle; as also, that whatsoever we offer him without the purity of the heart, is nothing else but vanity. 
Whatsoever is offered to God, without the purity of the heart, mere vanity.  For seeing by Gods dwelling in the heavens, it is evident that he is of a spiritual nature; if his service be not answerable thereunto, it must needs be corrupt and wicked.  
Under the word house, he comprehends all the ceremonies wherein they thought God's service consisted. And for as much as they judged of God and of his service, according to the outward face of the Temple, the Prophet shows, that it was unworthy the Majesty of so great a Lord, to fix him to a visible and perishable building. He disputes not here simply about the essence of God, but therewithal of his true worship, showing that it is spiritual; that so it may be answerable to God's nature, 
God's worship must be answerable to God's nature.  who is a Spirit: john 4.24. For if men did seriously consider what God is, than would they not forge unto themselves so many bastard kinds of religion; neither would they measure his infinite greatness according to their shallow capacities. This common and known sentence therefore hath more weight and efficacy in it, then if the Prophet had spoken unto them of some new matter. For thus he shows that they were so sottish and senseless, that they were ignorant of that which was familiarly known to the simplest idiot. As also, that they rather resembled beasts than men, in imagining that God was set, or should repose himself in the Temple. By way of contempt, than he asks, where is this place? For it is not fit that God should dwell upon earth, or be shut up as within a prison. The Temple also was built upon a little hill, which little space was unable to comprehend God's glory: 1. King. 8.27.  
Object. That place of my rest.] And yet the Lord had said of the Temple, in Ps. 132.8. Behold this is my rest, here will I dwell, for I have a delight therein. And in 2. Chron. 6.41. Arise O Lord, and enter into thy rest. Moreover, we have seen before, in Chap. 11.10. that God's rest in the Temple should be glorious. In a word, the very name of the Temple was honourable. Why then doth the Prophet now reject it? I answer, Ans. that the Temple is called God's rest, because he there showed testimonies of his presence. For he had chosen this place to be called upon therein, in which also he manifested evident signs of his power & might. But he caused it not to be built, that men should therefore believe touching his Majesty, whatsoever seemed good in their eyes: but rather, that being admonished of God's presence, by the visible ceremonies, they might from thence lift up their hearts into heaven, acknowledging the Lord to be greater and more excellent than all the world. And yet men being of their own natures inclined to superstitions; the means which were given the jews for their help, proved lets and hindrances unto them by their own fault. So far were they off then from mounting up to heaven by them through faith, that they kept their minds groveling here below, and made themselves believe that God was bound and tied unto them: for which cause they served him by halves, yea, they toied with him at their pleasure.  
Saint Stephen 
S. Stephen.  allegeth this place to very good purpose, in Act. 7.48. And the Apostle Paul 
Saint Paul.  closely applies it to the sense that we have touched, Act. 17.24. For both of them show, that such grossly deceive themselves, who bring carnal rites unto God; as if his service and true religion consisted therein: as also those who wickedly deface his glory, by setting up Idols and Images. For Saint Stephen directs his speech to the jews, who being fixed to the shadows of the Law, neglected true godliness. And Saint Paul speaking to the Gentiles, denies that God dwells in Temples made with hands.   
Vers. 2. For all these things hath mine hand made, and all these things have 
* Or, had a beginning.  been, saith the Lord: and to him will I look, even to him that is poor, and of a contrite spirit, and trembleth rt my word. 
THe Prophet refutes the false opinion which men conceived of God's service, in regard they thought that sacrifices and external ceremonies availed very much of themselves. For this is the state of the question, namely, that God contents not himself with bare and naked ceremonies; that he holds them vain and idle disguise, when men think to satisfy him with them.  
Where he saith, that he hath made all things; it must not only be referred to the Temple, but to whatsoever was there offered unto God. Now he speaks expressly of his making of them, to teach men that he hath no need of this external service. As in Psal. 50.10. he protests that all beasts are his creatures, and by right belong to him: and yet (forsooth) the jews would needs pacify him by sacrificing of them. But see here the disease which is rooted in the hearts of the superstitious sort, namely, that they transform God into what Image they list, though himself hath ordained an outward worship; not for his own profit, but for ours, 
God ordains his worship not for his own profit, but for ours.  that so we might be exercised therein, according to the reach of our capacities.  
The word beginning, is as much as if he had said; You ought not to compare me unto those things which heretofore have begun to be, seeing I am eternal, and without any beginning. I have little need then of your sacrifices, saith the Lord, who was before them. What good, I pray you, then can they do me? In a word, he contends, that ceremonies are nothing worth in themselves, but belong to another end. Isaiah also holds it for a thing out of question, that God can receive no increases: whence it follows, that he only contents himself with himself, seeing from all eternity he never stood in need of the world's help.  

A true definition of God's service.  In the next place the definition of the true worship is added. For in saying that God regards the humble, I doubt not but the Prophet here privily opposeth the humble, and contrite in spirit, to that pomp, bravery and glistering show of ceremonies, which are wont to dazzle men's eyes, and to ravish them out of themselves. The Lord testifies then, that he rather requires humble and broken hearts, which tremble at his commandment. Under which words, he notes out the inward purity of the heart, and a true hunger and thirst after righteousness: and therewithal also teacheth us how we ought to be prepared to become acceptable unto God.  
Object. As touching the word trembling, it might seem strange at the first, that the Prophet should require this of the faithful; seeing nothing is more sweet and acceptable, than the word of the Lord: neither any thing more contrary unto it then trembling. I answer, Ans. that there are two sorts of trembling. 
Two sorts of trembling.  With one of them those are smitten who flee and hate the Lord: with the other they are touched and made obedient, who reverence and fear him. I am not ignorant that some refer this member to the law, which threatens, terrifies and denounceth the horrible judgements of God against sinners. But I take it more generally, in regard that the faithful themselves tremble at the promises, 
A trembling at the promises.  when they receive them in humility. Hence let us gather, that true piety consists 
Wherein true piety consists.  in having all our senses framed according to the obedience of God, without attributing any thing to ourselves through pride or vain glory. For it is the nature of faith 
The nature of faith.  to yield obedience to God: and to hear him speak, attentively and patiently. But no sooner doth any vain opinion of our own worth puff us up with pride and loftiness of mind: but we are forthwith destitute of all godliness and fear of God; because if we attribute unto ourselves never so little; so much the more do we contemn and despise him.  
And it is diligently to be observed that he saith, that tremble at my word: for many will brag of their honouring and fearing of God; who yet show themselves contemners of his Majesty, in that they set light by his word. All our reverence which we profess to owe unto God, must be manifested by trembling at his word: in which he will be acknowledged, as in his lively image. The sum is, that God prefers this sacrifice before all others; namely, when the faithful are so humbled in the true denial of themselves, that they think themselves nothing, yea and are content to be brought to nothing also in God's sight. In which sense it is said: Psal. 51.17. That a contrite spirit is an acceptable sacrifice unto God. A broken and a contrite heart O God (saith the Prophet) thou wilt not despise. Now because this modesty of faith, brings forth teachableness in us; therefore the study of godliness is also added: that having cast down all our pride and rebellion, we may begin to tremble at the word of God.  
From these words we have to gather a singular consolation; 
A singular consolation.  namely, that albeit we seem to be miserable in this our humility and low estate; yea, and that we be thought unworthy the looking on: yet cease we not for all that to be happy; because it pleaseth the Lord to behold us with a gracious aspect. When we are solicited then to despair, let us think: surely the Lord is wont even by this means to raise up his children unto heaven, howsoevet being here for a time brought even to the gates of hell, they seem to be overwhelmed under the weight of the burden.   
Vers. 3. He that killeth a bullock, is as if he slew a man: he that sacrificeth a sheep, as if he cut off a dogs neck: he that offereth an oblation, as if he offered swine's blood: he that remembreth incense, as if he blessed an Idol: yea, they have chosen their own ways, and their soul delighteth in their abominations. 
THis present verse contains two members. In the first, Jsaiah plainly manifests, that God rejects all the sacrifices of his nation, yea, which more is, that he abhorred them. In the second, he notes out an horrible abuse, wherein they had mingled the ceremonies of the Gentiles, among the sacrifices of the law: and by this means had perverted and corrupted all. Many think that by these words, the sacrifices ordained in the law are abolished. But they deceive themselves; because Jsaiah handleth that doctrine now, which he touched before in the first, and in the fifty eight chapters. But Jsaiah doth not precisely condemn the sacrifices, but rather the vices & corruptions which were mingled with them; 
God condemns not the sacrifices, but the corruptions mingled therewith.  namely, in that the jews thought that God contented himself with vain appearances: and themselves in the mean while neglected his fear, and the having of a good conscience. He speaks not of the thing itself then, but taxeth the persons who abused the sacrifices. For in thus doing, they offered him no better than the empty shells. His meaning briefly is to say, That God approves of none other sacrifices, but such as proceed from a pure heart and a sincere affection.  
In the mean while it is very likely the Prophet alludes to those horrible and monstrous sacrifices of the Gentiles. For they sacrificed men alive: or buried them quick in the earth. And the Romans, who thought themselves more devout than others; yea, and the jews also, abstained not from so horrible and execrable a crime. Nay, which more is, these men in their inconsiderate zeal defiled themselves with the murdering of many children: thinking therein forsooth to imitate their father Abraham: Gen. 22.10. And Isaiah therefore saith, that in sacrificing an ox, it was all one, as if they had cut a man's throat. And thus he shows that albeit the jews had a religion apart by themselves, and such a one as was ordained by God; yet were they esteemed no better than the profane heathen, among whom all things were filthy and unclean. Also, that God approved no more of the one, then of the other, in regard his name was no less profaned by their hypocrisy, then by the superstitions 
God's name no less profaned by hypocrisy, then by superstition.  of the Gentiles. But in another place we have showed how needful this admonition was. For though the jews were sufficiently convinced of all manner of abominations, yet they judged themselves in good case as long as they might lie lurking under this coverture. The Prophet therefore meets with them in their turnings, and affirms that they shall gain no more by thinking thus to pacify God, then if they offered up unto him the sacrilegious abominations of the heathen.  
When in the end of the verse he saith, yea, or, in truth; the place may be translated two ways: because the relative may agree as well to the Gentiles, as to the jews, namely, that the jews had mingled & entangled themselves in the idolatries of the Gentiles: or that they followed their own inventions. The first exposition is not much amiss, were it not constrained; for he spoke not of the Gentiles before. And the height of the jews impiety consisted in this, that besides the abuse of God's pure worship, and contempt of the law, they had profaned the Temple, and all other places with wicked and cursed superstitions. They set up Altars, they planted groves, they set forth plays, and sights: so as they walked after every thing that was set up to corrupt their minds. Thus there was a mingle mangle of all superstions between them and the heathen: such as is at this day to be seen in the papacy: Where we behold many fragments patched together of all sorts of superstitions, not only Jewish and heathinesse, 
Popish superstitions, jewish, Heathenish, and devilish.  but also newly invented by the devil himself: that by means thereof they might under such goodly shows, the more easily cozen and deceive the world.  
The Prophet then meant to say, that both themselves and their companions deserved double condemnation; because whilst they gloried in the name of God, and made profession of his service, they were not ashamed to pollute the same with the sacrileges of idolatrous nations.  
The other exposition is not obscure: and it also suits well; namely, that the jews were addicted to follow the vanity of their own inventions; and so followed their abominations. And thus he affirms, that such serve not God with a pure affection, who at their pleasure despise him. Not only in respect that they are stuffed full of avarice, hatred, ambition, guile, cruelty and robberies: but in regard that by their inventions, they had corrupted God's service. And albeit the relative aught to be understood of the jews: yet the Prophet therewithal condemns all the superstitions which they had borrowed from profane nations. Thus there is no great difference in respect of the thing itself. For he only teacheth that whatsoever proceeded from them was filthy and abominable, because they had malepertly, and rebelliously shaken off God's yoke: so as impiety reigned among them in every place. 
Simile.  For how can those rivers be pure and clean, which receive nothing but mire and dirt from an impure fountain?  
Their choice and desire did more manifestly discover their obstinacy; for having wittingly cast Gods commandments behind their backs, they applied their minds unto things utterly contrary thereunto: as if of set purpose they had determined to reject whatsoever proceeded from God, that they might yield obedience to their own perverse lusts.   
Vers. 4. Therefore will I choose out their delusions, and I will bring their fear upon them, because I called, and none would answer: I spoke, and they would not hear: but they did evil in my sight, and chose the things that I would not. 
THe Prophet meant to say that the jews should gain nothing by seeking out goodly pretences, and starting holes; because God cannot be deluded by the feigned and coloured words of men. For what reason is it indeed, that we should measure God according to our blind reason? neither is it meet he should stand to man's arbitrement: but we must judge of his works by his word. 
God's works must be judged of by his word.   
I will choose out.] That is to say, I will so disperse the fogs and mists which they labour to spread abroad, that all shall be able to discern of the illusions. They seem now to steal away in their dark, but a time will come, wherein they shall be laid open as at noon day. The sum 
The sum.  is, that in regard the jews were addicted to such a licentiousness, that they preferred whatsoever pleased them before God's commandments: it should also come to pass, that God would also take his turn at his pleasure, to discover all their jugglings.  
Under the word fear, he repeats one and the same thing according to the custom of the Hebrues, thus; I will cause them to know that they have erred in such wise, that that which they feared, shall fall upon their own heads. Whereby you see that their turnings and windings should stand them in no stead, in confounding the truth with lies; or to cloak their superstitions: and all because the Lord hath skill enough to separate the one from the other.  
For I have called.] The Prophet doth again condemn the obstinacy of the jews: who could not abide that the Lord should correct them. There is but on only remedy left to tame our vices; 
But one remedy left to tame our vices.  that is, to hearken unto God speaking, when he labours to bring us into the right way. But if we harden our hearts (against this remedy) then are we past cure. Are men so audacious then as to prise their inventions above the commandments of God? Surely, then do they openly scorn him, to whose will they ought to be subject. But this yet is more damnable, namely, when there was so great hardness of heart, that the gate was shut up against all holy admonitions. In vain therefore did they boast, that their new found devotions were of any value, to make their service acceptable unto God; because he rejects and abhors all that, which men choose and follow, when they have cast his word behind their backs.  
Isaiah also repeats that which he had said before; namely, that the jews had sinned in God's presence: as if they had wittingly determined to provoke the eyes of his glory to wrath. But withal he adds the means whereby they effected it; to wit, in respect that of a perverse desire, they chose to embrace that which God had forbidden them. Neither is it for nothing that he thus oft taxeth the unmeasurable insolency of men, who defrauding God of his right, care not a button for any thing he approves of.   
Vers. 5. Hear the word of the Lord, all ye that tremble at his word. Your brethren that hated you, and 
* Or, drove you behind them.  cast you out for my name's sake, said; Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. 

Hear he turns him again to the godly.  Now he directs his speech to the true servants of God, and promiseth them a thing which they could hardly expect in these so sharp afflictions. And he speaks in particular unto them, in regard many at that time bragged falsely of God's name. Yea, turning himself from the multitude, he preacheth to a small handful: as hath been showed in Chap. 8. Seal up the Law, and bind up the testimony among my Disciples. Now by this mark he shows, that God's true and lawful children are those that tremble at God's word: which is a rare virtue indeed. He therefore opposeth i● to their feigned profession, who after they were circumcised, would needs be held for God's people, & outwardly made great shows of holiness; that we might understand, that such only fear and reverence God, who honour and reverence his word: 
Such only fear God, as reverence his word.  that is to say, who being touched to the quick with God's voice, do subject all their senses under his obedience: for this is no small testimony of piety and godliness.  
Besides, in as much as hypocrites are wont to cast a wonderful goodly varnish over their glorious ceremonies, the Prophet's intent is, to arm and fortify the faithful, that they might be able to bear such assaults, lest they should faint when they should be mocked and abused. As if he should say; You have not only to fight against strange nations, but also against home enemies, who hold a place in the Church, and who are your brethren, in respect of that covenant, which is common to you all. If they scorn your simplicity, in the same sort as they have proudly despised the Lord himself, you must constantly and courageously resist this temptation.  

Brethren, enemies both to the word, and to the godly that profess it.  He calls them brethren then, who notwithstanding were enemies, both to the faithful, and to the word of the Lord. For he attributes this name unto them by way of yielding or granting it unto them; who yet usurped this title falsely. Whence we gather, that it is no new plague wherewith the Church hath been pestered; namely, that the enemies, who bear the name of brethren, should be nourished up in her lap. Hence ariseth that perpetual conflict which we must needs have with hypocrites, who cannot endure that we should serve God in purity and sincerity of conscience.  
Who cast you out.] Word for word it is; Who drove you behind them. As we see how the Pope thunders 
Pope's thunderings.  against us horribly, as if we were most abominable and wretched people. And thus the hypocrites reject the little flock of the faithful. 
The multitude rejecteth the tlitle flock,  For when they once get a head, and see themselves the stronger in multitude, authority, and power, then do they exercise such tyranny, that all things are allowed or disallowed, as they list, and cause the faithful not only to be disgraced and despised, but they overwhelm them with their great multitude, as the chaff doth the good corn, yea, they proudly trample them under their feet.  
Let the Lord be glorified.] Some translate; The Lord is severe: but let us examine whether of the two expositions suits best. Those who turn it, He is severe; think that the wicked complain, as if God dealt too severely in that he spared not his people, and handled them over rigorously. They therefore think that by this language the people were solicited to despair: for when the wicked go about to turn us from God, they labour to pluck from us all hope and assurance of our salvation. But I rather rest in the second exposition, which also is most received and approved of; to wit, that the wicked do here scorn both the promises and prophecies, because this glory which the Prophets do so often mention, did not appear. As if they should say; Let the Lord show some sign of his glory, that we may boldly rest upon it. And therefore the Prophet meant to arm the faithful against such a blasphemy, that they should not suffer their faith to be shaken by the flouts and mocks of the wicked.  
This place also may be taken in this sense, namely, that the wicked promised themselves wonders and mountains, as if by their good deeds they had merited God's favour. Which Amos, in Chap. 5.18. reproacheth the jews withal; to wit, that they persuaded themselves God would be merciful unto them, whilst they obstinately provoked the Lord. In as much then as under pretext of their sacrifices, they despised all threatenings, and yet made their brags, as if God would aid them; the Prophet answers, that they shall see the glory of God, but after another manner than they expected. In a word, it is all one as if he had said; The Lord at his coming will cause the faithful to know, that their hope was not vain. For he would appear with favour to the good: but to their shame and destruction, who affirmed that he would come to maintain their impiety, whereof he is the enemy and avenger. The one sort should enjoy gladness of heart and consolation: but the others, shame and confusion. For they should speedily taste of God's vengeance, at which they now jest.   
Vers. 6. A voice soundeth from the City, even a voice from the Temple, the voice of the Lord that recompenseth his enemies fully. 
He confirms the former sentence, 
A confirmation of the former sentence.  namely, that God hath not threatened in vain, that he will quickly come to punish the hypocrites, that the faithful may with the more cheerfulness of heart, wait for this promised joy. But all the difficulty is, to know of what enemies he speaks: for we may understand this place of the Babylonians, by whose ruin God delivered his Church. It may also be applied to the other enemies, who were entertained in the bosom of the Church. And I rather incline to this latter sense, though I deny not but it may be understood of all sorts of enemies. But he respects the home enemies, of whom he hath hitherunto spoken, who rejected the voice of God, sounding continually by the ministry of the Prophets. Well, saith he, It shall come to pass that you shall hear a more horrible voice. And yet he forthwith mitigates his speech, lest this terror should discourage the servants of God.  
The sum 
The sum.  is, that the wicked rejoice in vain, when they oppose their rebellions against God's judgements. Why so? Because they shall not escape his hand. Nay, which more is, his voice shall sound from that Temple, wherein they put such carnal confidence; and that the faithful shall then receive the fruit of their patience. Would to God that we at this day did not perceive the like contempt among the rout of hypocrites, who care neither for admonitions nor threatenings at all: neither bear they any reverence to God's word. In stead of that sweet and still voice which they now hear, we are constrained to preach the voice of fear and tumult, which one day shall ring in their ears; but it shall be from the mouths of such masters, as shall be of a clean contrary disposition. For seeing the world is so audacious, as with a sacrilegious contempt to reject God's word, it shall be constrained not only to hear, but also to feel an armed voice: that is to say, fire and blood.   
Vers. 7. Before she travailed, she brought forth: and before her pain came, she was delivered of a man child. 

God provides for the safety of his children, whilst he chastiieth the wicked.  THe Prophet having before comforted the faithful, to the end the arrogancy and pride of their enemies (with which they should be afflicted) might not astonish them: and after that having commanded them to wait constantly till the coming of the Lord; now he adds therewithal, that the wicked shall be so punished, that yet God in the mean while will provide for the safety of his chosen. Neither speaks he only of some one or two men, but of the whole Church, which he compares to a woman: which similitude he hath used heretofore. For the Lords special meaning is, to gathet us into a body, wherein we may have the testimony of our adoption: as also to acknowledge him for our father, and that we may be nourished up in the Church, as in the lap of our mother. This similitude therefore of a mother is very apt: for it signifies that the Church shall be so restored, that she shall have a large and ample offspring, though for a time she was reputed for a widow and barren. And he repeats the sentence again, which he used heretofore: but now he expresseth somewhat more, namely, that this work of God shall be sudden and unexpected. For he withdraws the faithful from all carnal conceits, that they should not judge of the restoration of the Church according to human reason.  
Women are wont to bear their children the space of nine months in their wombs: then at last they bring them forth with great pain: but the Lord hath another way in begetting of his children. It shall come to pass, saith he, that the fruit shall come into the world, before it can be either perceived, or felt by any pain. And that is the cause also why he attributes the whole praise thereof unto himself, in regard that such a miracle far surpasseth all the industry of man.  
Now he speaks especially of a man child, to set forth the courage and agility of these children. For his meaning hereby is, that such a race shall be of a noble kind, and not delicate or effeminate. As we also know that the faithful are so regenerated by the Spirit of Christ, that they finish their course with an invincible courage. And in this sense Saint Paul saith, that they have not received the spirit of bondage to fear again, etc. Rom. 8.15.   
Vers. 8. Who hath heard such a thing? Who hath seen such things? Shall the earth be brought forth in one day? Or shall a nation be borne at once? For as soon as Zion travailed, she brought forth children. 
HE extols the greatness of this work, whereof he spoke in the former verse. For his meaning is, that the restoration of the Church shall be admirable, and extraordinary, in such wise that the faithful shall confess the whole work hath proceeded from God's mere grace, and not from the order or course of nature. For when men think of this, they are like to them that dream, as it is said in Psalm. 126.1. Moreover, his meaning is not that the restoration of the Church, shall be perfected by and by. For the advancements thereof are tedious and divers, yea very slow in the judgement of our flesh; but he shows that the beginning itself surmounts the reach of all men's capacities. And yet he speaks not excessively neither. For we often see that the Church brings forth, when she was not judged to be with child before. Nay, which more is, whilst she is thought to be barren, she is made fruitful by the preaching of the Gospel; in such wise, that we admire at the thing after it is come to pass, in respect it seemed incredible to us before.  
These things were in part accomplished when the people returned out of Babylon. But we have a much more evident proof of it in the Gospel; after the publishing whereof, what an infinite number of children hath there been borne in the Church? And have not we in our times seen the accomplishment of this prophesy? For since thirty years past that the Gospel hath been preached, how many children hath the Church borne? Hath not the Lord now troops of them dispersed throughout the world? Nothing was here foretold then, which we see not at this day fulfilled even with our eyes.  
Now he sets forth the glory of this miracle by a similitude. For what people or nation came there ever into the world all at an instant? For men are gathered and increased by little and little. But it is far otherwise with the Church; who forthwith brings forth and replenisheth many places with great numbers of her children. The sum 
The sum.  is, that God will work so powerfully, that by an extraordinary manner, the Church shall have an infinite number of children in an instant. The word earth, may be taken for any country, or for the inhabitants of it.   
Vers. 9 Shall I cause to travel, and not bring forth? shall I cause to bring forth, and shall be barren, saith thy God. 

God's power ought not to be called into question.  EVen as in the former verse the Prophet hath highly magnified the work of God: so now he also shows that it is not to be thought impossible; neither ought any to call his power into question, seeing it far surmounts all the whole order of nature. For if we consider who it is that speaks, and how easy a matter it is for him to perform that which he hath promised, we shall not be so incredulous; but that we shall forthwith remember that the restoration of the whole world is in his hands, who in a moment can create a hundred worlds, if it please him. A little before by intermingling an admiration, he meant to extol the greatness of the work: but now to the end the hearts of the faithful should not be hindered nor depressed, he exhorts them to think well of his power. And that he might the better persuade them that nothing is so impossible with man, but it is easy with him, and by and by obeys his commandment; he propounds and sets before them the things which we see every day by experience. For who perceives not evidently his admirable power in women's bearing of children? But will not the Lord trow ye show himself, much more wonderful in the increasing and multiplying of his Church, which is the most excellent theatre of his glory? What a perverseness of mind is it then to limit and restrain his power, or to think that he is less able when it pleaseth him by himself alone to work without meaces, and as it were with an outstretched arm, then when he useth natural means?   
Vers. 10. Rejoice ye with jerusalem, and be glad with her, all ye that love her: rejoice for joy with her, all ye that mourn for her. 
ISaiah promiseth an happy estate to those who wept and lamented before: 
Who are fit to rejoice for the church's deliverance.  for he respects not his own time, in which he lived, but the captivity, during which the faithful being oppressed and beaten down with sorrow, had almost fainted. He therefore exhorts and provokes all those who entirely love the Church, and hold nothing more dear unto them than her salvation, to rejoice. Hereby showing that no man hath any part or portion in this so great a benefit, unless such only as bear an holy love unto the Church, and are thoroughly affected with a fervent desire of her deliverance: Yea, even then when she is contemptible in the sight of the world, as it is said in Psal. 102. namely, That the Saints delight in the scattered stones of the Church, and that they have pity on the dust thereof.  
For this cause he adds, you that mourn for her. For in regard there was a lamentable and an horrible scattering in the captivity, so as there was no recovery at all to be expected; he rouseth up the faithful, and commands them to be of good courage; or at least. to prepare themselves to joy.  
This exhortation contains also a promise & something more than that too: For a bare promise would not have been of such efficacy: But, these things must not be restrained to one time alone. We are rather to call to mind our general rule, whereof we have so often spoken in this prophesy: namely, that these promises must be extended from the return of the people, to the coming of Christ; and so to the full accomplishment of all promises at his last appearing.   
Vers. 11. That you may suck and be satisfied with the breasts of her consolation: that you may milk out, and be delighted with the brightness of her glory. 
THis verse must be joined with the former. Because the Prophet shows what the occasion of this joy 
The occasion of the former joy.  shall be; namely, that the miserable and scattered estate of the Church, shall in time turn to be happy and flourishing. By the word to suck, he alludes to the actions of little infants. As if he should say, Jnjoy your mother, with all her good things, and hang continually at her breasts. Note here that he compares all the faithful of what age soever unto little children: 
The oldest in the church must resemble a little child.  to put them in mind of their infirmity and weakness, that so they might be confirmed by the power of the Lord. This similitude therefore of milking and sucking, is diligently to be observed.  
Some take the word consolations, in the active signification, and others in the passive. But I incline to them of the latter sort. For the Prophet means such consolations, as the Church receives: and which she imparts unto her children. And indeed what consolation is comparable unto this? For in what can we find matter of more excellent or full contentment? which better appears in the member following, where the delectation in the brightness of her glory is added.   
Vers. 12. For thus saith the Lord, Behold, I will extend peace over her like a flood, and the glory of the Gentiles like a flowing stream: then shall ye suck. Ye shall be borne upon her sides, and be joyful upon her knees. 
HE prosecutes the same similitude still, 
The former similitude prosecuted.  and compares God's children unto little babes which are carried in arms, whom the mothers cherish in their bosoms: with whom also they use to sport and play. Now that the Lord might the better express to the full the great love he bears us, 
In vers. 13.  he compares himself to mothers, who are wont to surpass all others in kindness to their children, as we noted in Chap. 49.15. The Lord then will needs be our mother, as it were, that he may show himself to be tender over us, (as if he dandled us in his lap: in stead of those troubles, outrages, miseries, and anguishs which we have sustained.  
By peace, he means felicity: and in the word glory, there is a repetition, under which is comprehended all sorts of riches: so as they should want nothing appertaining to a full and perfect peace. For in as much as the Gentiles lived sumptuously before, Use. and had all things at will; he affirms that the faithful also shall enjoy whatsoever belongs to an happy life; even in as great abundance, as the floods which flow into the sea.  
By the continual course, is meant a perpetuity. For God being in himself a fountain that can never be drawn dry: his peace must needs differ very much from that of the world; which is in a moment dried up, and vanisheth away. As oft then as we behold the woeful and lamentable estate of the Church, let us call to mind these sweet promises; and remember that they belong no less unto us than they did unto that people. And seeing God hath floods of peace in store, which he will power forth upon his Church: let us not be discomforted, no, not in the midst of the greatest and sharpest assaults. But rather let us sing, and be glad; when miseries and anguishes do most press us.  
And whereas he delights in us as in children; and not as in men of a ripe age, let us willingly acknowledge our condition to be such; that so we may gladly accept of these consolations. For doubtless it is a sign of God's infinite goodness towards us, when he is thus pleased to support our infirmities.   

Vers. 13. As one whom his mother comforts, so will I comfort you, and ye shall be comforted in jerusalem:  
14. And when ye see this, your heart shall rejoice, and your bones shall flourish like an Herb: and the hand of the Lord shall be known among his servants, and his indignation against his enemies.  
IT is wonderful to see how long the Prophet insists upon this renovation: 
The first member of this verse is expounded before in vers. 12.  for it might seem that he had spoken fully of it before. But for as much as he could not sufficiently express the great love and affection which God bears us, nor content himself to have spoken of it, therefore it is that he redoubles and repeats one and the same thing so often.  
When he saith, they shall be comforted in jerusalem: it may be expounded two ways. For the meaning may be, that the faithful shall be glad, when they shall see the Church restored: or, the Church being restored, that she will endeavour to comfort her children. The first exposition seems more copious: but we ought to have an eye to the Prophet's meaning, and not to that which carries a fair show only. In the first place he makes God the author of this consolation. And hath he not good cause? yet notwithstanding adds in the second place, that it shall be in jerusalem, by whom it was to be administered. You see then that this comfort is not offered nor given to the profane contemners, who care not what becomes of the Church, but to those who out of a true affection of godliness do manifest themselves to be her children.  
The verb to see, expresseth a sure experience; that the faithful should not doubt of the event: but fully embracing this prophesy, they might patiently endure for a time their mother's barrenness.  
He illustrates this by a similitude, when he saith, that their bones should receive new force and vigour, even as dead herbs wax green, after winter. Now he speaks of the bones, which become withered with sorrow, as Solomon saith: Prou. 17.22. as on the contrary, joy is wont to replenish and revive them. Thus he notes out a vehement, and an incomparable joy: and it seems he alludes to that sorrow which had almost dried up the bones of the faithful in captivity; in so much that they were become withered, and like dead men. The Lord therefore comforts them, and promiseth that his Church shall flourish and abound in all blessings. Afterwards, that he might give them better assurance, he commands them to lift up their minds unto God, who will then manifest his succour.  
It is added afterward, that the hand of the Lord was not always revealed, but remained covered for a time, as if he had been utterly careless of his chosen. For in appearance, it seemed he had rejected them, seeing Daniel and other good men were carried away captives, no less than Zedekias. When the Sun should shine again upon them then, there should be manifested such a difference between the godly and the wicked, that his hand which before was as it were hidden, should now evidently appear, because he will no more dissemble the matter, nor suffer the wicked any longer to take their full swinge, but will openly show what great care he hath over his Church. Have our enemies gotten the start of us then, & have they made their part the stronger, so as we seem for a time to be forsaken, and left destitute of all help? Use. Yet let us not faint nor be discouraged, for a day will come, wherein the Lord will reveal himself, and will set us free from under the tyranny and violence of the enemies.   
Vers. 15. For behold the Lord will come with fire, and his charets like a whirlwind, that he may recompense anger with wrath, and his indignation with a flame of fire. 
THe end of this description is, that when the faithful should see their miseries to serve in stead of a may game to the wicked, whereat they would laugh their fill: yet they should not therefore turn from the right way, nor be discouraged. For the Prophet meant not only to gall the wicked, who are wont to be daunted with no threatenings whatsoever, but scorn all that is told them: but he therewithal comforts the faithful, to assure them that they should be in good case, being under God's protection: as also that they should not join in league with the wicked, though all things fell out according to their desires. Thus than it is to the faithful especially, to whom the Prophet hath respect, to the end they should content themselves with God's grace and protection. But it cannot well be affirmed, whether he here comprehends the last judgement, with those temporal judgements wherewith the wicked begin here to be punished withal. For mine own part, I nothing doubt, but this judgement is comprehended with those punishments which are only forerunners of eternal death.  
The Lord will come.] This began to take effect at that time, in which the people being carried into Babylon, God showed his vengeance upon the domestic enemies of his Church. Afterward, when the time of their deliverance was accomplished, than he encountered with an outstretched arm, with the profane nations, and never ceased to give them divers signs of his coming; by which he showed himself present to his people, and came in fire to judge his enemies. Lastly, we know that he will come in flaming fire at the last day, to revenge himself upon all the wicked: 2. Thes. 1.8. 2. Pet. 3.7. But this place must not be restrained to the last judgement, unless we also comprehend the rest therewithal. Notwithstanding he opposeth these threatenings especially against the hypocrites, (as we shall see hereafter) which were among the jews.  
Now these metaphors are much used in the Scriptures: for we cannot otherwise comprehend this horrible judgement of God, unless the Prophet should use these similitudes, taken from things in common use amongst us. The Prophet's labour thereby to touch our senses to the quick, that so being moved with the true fear of God, we should not envy the estate of the wicked, for whom so horrible and fearful a vengeance is prepared.  
By this we may see how fond and unfruitful the speculations of the Sophisters 
Fond speculations of Sophisters.  are, who stand to dispute about the quality and sharpness of this fire: seeing the drift of the holy Ghost is under these borrowed speeches, to set forth the horrible judgement of God: because otherwise we are not able to imagine, nor comprehend the same. And this appears yet better by the word sword, (which he useth in the next verse) for there is the same reason to be given of it.   
Vers. 16. For the Lord will judge with fire and with his sword, all flesh: and the slain of the Lord shall be many. 
He adds nothing different from the former, 
A confirmation of the former denunciation.  but only confirms the former sentence; and shows, that this judgement shall be terrible, lest any should think the matter he speaks of were of small consequence. Thus than he amplifies this horror, the more to terrify the wicked, as also to cause the godly to keep themselves in all purity and integrity, by withdrawing themselves from the society of the godless. And that therewithal they should also patiently bear the injuries and cruel assaults of the enemies, until God showed himself with his revenging hand from heaven, to execute his vengeance. Now he threatens the destruction of all men, in such wise, that there should be great heaps of dead bodies. And this he added expressly, in regard that impiety reigned in every place; and the faithful were sharply assailed, in respect of the wickeds prosperity. For as our minds are variable, so we suffer ourselves to be carried away with bad examples, and the multitude puts many toys in our heads, as if the same were of sufficient force to withstand the hand of God. The Prophet corrects this perverse fear of ours; for by how much the more impiety, and the great troops of the wicked bears the sway, so much the more will God's wrath be inflamed to burn the hotter: so as the numbers and plots of the wicked, shall not hinder the Lord from wrapping them also up in the same ruin.   
Vers. 17. They that sanctify themselves, and purify themselves in gardens, 
* Or, in a fountain which is in the midst.  behind one tree, in the midst, eating swine's flesh, and such abominations: 
* Or, and  even the mouse shall be consumed together, saith the Lord. 

The persons noted, to whom this vengeance belonged.  NOw he notes out these enemies (as with his finger) against whom he said, God's ire should be inflamed. For it was hard to discern whether he spoke of foreign and open enemies; or whether he directed his speech to the contemners of God; who notwithstanding were mingled among the godly. And therefore he taxeth the false hearted jews, which had revolted. And I doubt not but in the first place he gauls the hypocrites: and next of all, the wicked: that is to say, those who overflowed in their inordinate lusts: which is meant by eating of swine's flesh.  
The hypocrites sanctified themselves: that is, they smoothed over things under the pretext of holiness: by which means they beguiled many.  
They purified themselves in gardens.] That is, they polluted themselves with divers superstitions. And yet by such inventions, they thought to make themselves the purer in God's sight. Others, without any dissimulation, despised God and all godliness. It is a general sentence then, under which he comprehends all idolatries, as well such as manifested their wickedness in all men's sight, as the others, who covered and cloaked the same under divers shadows.  
When he adds, by a garden which is in the midst: some expositors supply a pond or fish pool; as if in the midst of the garden, there had been some holy water put to wash in. But the other sense agrees also well, in regard that as every one had his god apart, so did he also choose out some one tree among others.   
Vers. 18. For I will visit their works and their imaginations: for it shall come to pass, that I will gather all nations and tongues, and they shall come and see my glory. 

A confirmation of the former sentence.  He confirms that which he said in the former verse; namely, that all the wicked should be punished, to the end that howsoever the Lord was content to let them alone for a while to work their wills; yet should the faithful be well assured to behold the day of their vengeance, and that this should be as it were a pteseruative to let them from being carried away with the stream of the multitude. The Lord testifies here, that he so sees and notes their works, that it shall be manifested by the effects one day, that none could flee from the regard of his eyes.  
Some take it as if the wicked were able to do nothing without God's permission: which sentence is true in itself; but yet it suits not with this place. And every one may see it to be far fetched, and wide from the Prophet's ●eaning: for he only confirms that which he said before; to wit, that the hypocrites and notorious offenders, should be punished at the last; because God kept a register of all their imaginations, deliberations, and wicked actions. So as they should gain nothing in the end by their shifts; as if it were unpossible to bring them to judgement.  
Because the time is come.] We have here the confirmation of that which hath been said: for he shows that the time draws near, in which he will call all nations together. and adopt them as one people unto himself, after he hath rejected the hypocrites, and the open wicked ones. The jews were proudly conceited of themselves, and contemned all nations beside, as vile and profane. But the Lord protests here that he will adopt them, that they may partake of his glory, whereof the jews had made themselves unworthy.  
Truly this is an excellent place, Doctrine. in which we are taught that God is bound to no people in the world, but that it rests in his will, freely to choose whom it pleaseth him; and to reject the unbelievers, whom in times past he had called to himself. Which doctrine, Saint Paul discourseth of at large, in Rom. 10.19. and 11.25. where he shows how we are grafted as into an empty stock, after the jews by their infidelity had been rejected. Isaiah threatens them now with it: (as if he should say;) I would not have you so simple as to think that God can want a people, seeing you forsake him, and thereby make yourselves unworthy of his grace. For there are others in the world besides you: and in the mean while he will show himself to be your judge, and will make you feel at length that he cannot always suffer his patience to be abused.  
And they shall come.] For being grafted in by faith, they shall come together into the Church, with the true jews, who had not forsaken the true adoption. For the jews being near unto God, it was needful that the Gentiles should be made one with them, that so the discord being removed, they might be joined into one body.  
To see the glory of the Lord, is nothing else but to enjoy the grace which he had showed unto the jews. For this was one special privilege the jews had, namely, that they beheld God's glory, and had with them the signs of his presence. Now he saith, that the nations which were deprived of such benefits, should see and behold this glory, in regard the Lord was minded to manifest himself unto all without exception.   
Vers. 19 And I will set up a sign among them, and will send those that escape of them, unto the rivers of Tarshish, Pull, and Lud; and to them that draw the bow, to Tubal and javan, Iles a far off that have not heard my fame, neither have seen my glory and they shall declare my glory among the Gentiles. 
THis may be taken two ways; namely, 
An amplification of the former sentence.  either that God gives a sign; or; that he marks his with some privy token, to the end they might escape safe and sound. The first exposition is most received. But some childishly descant here upon the sign of the Cross: 
The sign of the Cross.  others refer it to the preaching of the Gospel: and both of them, as I take it, are wide from the mark. For he rather seems to allude to that which was done at the going forth and deliverance of the people: as Moses describes it in Exod. 12.12. And to that which is said in revel. 7.4. namely, that the Lord marked all such as should be saved, when his wrath should be powered out upon the whole world: as those in Egypt escaped, whose door posts were marked with the blood of the Passeover. Thus he shows that none but the elect can escape the wrath of God, upon whom this mark is stamped. In a word, the Prophet amplifies that which hath been already said, touching the fearful and horrible judgement of God, which should light upon the wicked: for it should consume all, if he marked not some. He promiseth then to reserve a small number out of this general ruin of the whole people. This I take to be the true meaning of our Prophet: according to which he said in Chap. 1.9. and 10.22. that the Lord would reserve out of this general devouring flame, a little remnant.  
He adds, that some of these shall be his heralds, to magnify his name among the Gentiles. And we know that the doctrine of salvation was published far and wide, by the ministery of a few silly men.  
By Tarshish, he means Cilicia; and under that, comprehends all the coast of the Mediterranean sea, which lay opposite to the land of jewrie. Others think that this word signifies Africa, and Cappadocia: but I rather rest in the former exposition. Some by Lud, understand Lybia: and others, Asia. And by those that draw the bow, the Parthians; because they were good archers.  
Under Tubal and Javan, some understand Italy and Grecia: and by the Isles, he signifies unknown regions. For under this word, the jews comprehend all the nations that lay beyond the sea: as we have noted before.  
Which have not heard.] He means that the knowledge of God shall be spread through the whole world: for the Greeks', Italians, Parthians, they of Cilicia, and other nations knew nothing of the pure religion, nor of God's true worship. To be short, the whole world was wrapped in deep dungeons of darkness: and therefore the Lord promiseth that his glory shall be known every where. But there is great weight in the word Gentiles: for at that time the Lord was only known of the jews; but now he hath manifested himself unto all.   
Vers. 20. And they shall bring all your brethren for an offering unto the Lord, out of all nations upon horses, and in chariots, and in horselitters, and upon mules, and swift beasts, to jerusalem mine holy mountain, saith the Lord, as the children of Israel offer in a clean vessel in the house of the Lord. 
Here he clearly expounds that which was said before; namely, 
An exposition of the amplification.  that all those which shall escape and survive the rest, shall be (notwithstanding their small number) Priests unto God, and shall bring sacrifices unto him from all parts. Now he alludes to the ancient ceremony of the Law, though he therewithal shows the difference which should be between these oblations, and the sacrifices ordained by the Law: for here he institutes new sacrifices, and a new priesthood. And a● he affirmed that all nations should be gathered, vers. 18. so now he shows, that the Priests by him established, shall not travail in vain, because the Lord will add a gracious issue unto their labours.  
He calls them brethren, who were strangers before: wherein he hath respect to that new conjunction which is made by faith. Others draw another sense from this place, which I do not altogether reject; namely, that when God shall gather a new people from among the Gentiles, than the jews, who were scattered here & there, should be gathered together again: which also came to pass. But yet this seems to agree better, if we refer it to the vocation of the Gentiles, in regard that the difference being then taken away, a brotherly conjunction began to be between all those whom the Lord had purposed to adopt unto himself for his children.  
Abraham was the father of one nation, and yet all that descended from him after the flesh, were not reputed his children: for the Ishmaelites and the Idumeans were rejected. He was then a father of many nations, Gen. 17.5. when God adopted and joined unto him by covenant the Gentiles; to the end they should follow the faith of Abraham. Thus we see wherefore the Lord calls us the brethren of the jews; 
Gentiles become brethren of the jews.  whereas before we were strangers and far remote from the Church of God: for before he did cast out the false brethren and reprobates from their place.  
We are to note this fruit which issueth from the labours of such as endeavour to serve the Lord faithfully; namely, that they thereby reclaim their brethren from all pernicious errors, to bring them to God, who is the fountain of life. And this consolation ought to cheer them up, and to fortify them even in the midst of all the calamities and afflictions which are incident unto them. The Lord will not suffer one of his to perish. Happy is our condition then, when after a sort he makes us saviours of our brethren.  
From all nations.] His meaning is, that there shall be no more difference between jew and Gentile: because God will break down the partition wall, and will set up his Church in all nations. Thus was that saying of David in Psalm. 2.8. touching Christ, accomplished: Ask of me, and I will give thee the Heathen for thine inheritance, and the utmost bounds of the earth for thy possession.  
In that he mentions the holy mountain: he applies himself to the custom of those times. For God was worshipped in the Temple at jerusalem. But the Temple hath now spread itself over all the world, 
1. Tim. 2.8.  in respect that it is lawful for all men in all places to lift up pure hands unto God: so as all difference of place and persons is now removed and taken away. He speaks also of the oblations, add sacrifices which were offered in the temple: though the sacrifices which we are now to offer be much different from those of that time. But it was requisite that the Prophets should borrow similitudes from things then commonly in use; as we have often said. Under the Law, they offered brute beasts: but the Apostles and other Priests of Christ have sacrificed reasonable men: and have offered them living sacrifices by the preaching of the Gospel: 
Rom. 15, 16.  Rom. 15.16. The Apostle testifies that he performed this office by offering up the Gentiles, through the sword of the Gospel: that they might be an acceptable oblation unto God sanctified by the holy Ghost. It is no legal Priesthood then: nor like to that of the Papists, which b● 〈…〉 ●●●ching the offering up of Christ. But▪ it is the Gospel, by which men are mortified; that being renewed by the holy spirit, they may be offered up unto God. Besides, every one offers up himself in vowing and dedicating themselves to God's service: and in yielding him sincere obedience, which is that reasonable service whereof S. Paul speaks in Rom. 12.1. Thus the end of our vocation is here set before us: 
The end of our vocation.  namely, that all filthinesses being purged away, and being dead to ourselves, we may in the next place learn to love and follow holiness.  
Some seek out allegories upon these words charets, and horses; and they think the Prophet hath used the verb shall bring, in regard the Gospel neither constrains nor terrifies men, Object. but rather allures them sweetly; so as they come willingly unto God, and hasten unto him with joyful and glad hearts. But I willingly expound this place without such curiosity: for in regard this scruple might come in the minds of many; How is it possible for strangers so far remote to come unto us? Ans. He answers, that horses, charets, and litters, should not be wanting unto them. For the Lord hath many means at hand, to furnish his servants withal, and to bring them to his purposed end. Furthermore, I deny not, but the Gospel may be called a chariot, in regard it brings us to the hope of eternal life: but yet me thinks the Prophet meant simply to say, That no impediment should be able to withhold the Lord from gathering in his Church. Also that he shall have means ready, that not one of the elect which he was pleased to call, should faint in the mid way.   
Vers. 21. And I will take of them for Priests, and for levites, saith the Lord. 
THe Prophet amplifies that which he hath already said touching this extraordinary grace of God. He hath already showed that the Church of God should be gathered out of all nations: so as in despite of all impediments and difficulties that might be opposed, yet the nations far off should be brought to the holy mountain. Now he passeth on further, and teacheth that the Gentiles should be advanced to a sovereign degree of honour, besides their adoption. It was much that they had attained unto already; to wit, that profane people should be received in among the holy people: but now behold here a thing more admirable, to see them exalted into so supreme a degree of dignity. Hence we may perceive that the Priesthood under Christ, differs much from that which was under the Law. For under it only one tribe was admitted to offer sacrifices: Exod. 28.1. The Gentiles were rejected as unclean, 
Great difference between the Priesthood under Christ, and that under the law.  neither durst they once enter into the Temple: so far was it off that they might be permitted to be Priests. But now all are indifferently received.  
Some expound this place generally, That the Gentiles shall be Priests: that is to say, shall offer themselves to God; for so the scriptures in many places calls all by the name of a royal Priesthood: Exod. 19.6. 1. Pet. 2.9. Reu. 1.6. and 5.10. Yet it seems he should especially note out the Ministers and teachers here, whom God should choose out from among the Gentiles; and ordain them to execute that noble and excellent office: namely to preach the Gospel. As for example, Luke, Timothy, and the rest, who offered unto God by the Gospel spiritual sacrifices.   
Vers. 22. For as the new heavens, and the new earth which I will make, shall remain before me, saith the Lord, so shall your seed and your name continue. 
Here he promiseth that the Church shall be so restored, that it shall endure for ever: for many might fear that she would be laid waste the second time. Her estate then shall be perpetual, after God shall have once again restored her: for which cause, he mentions two excellent benefits; to wit, restoration, and eternity.  
When he speaks of the new heavens, and new earth, he hath respect unto Christ's kingdom, by whom all things are renewed: as the Apostle shows in Heb. 8.8.13. Now this renument hath this end; namely, that the church might continue always in her happy and flourishing estate: for that which is old, tends to ruin; but things which are new made and renewed, are to last long.  
God had promised that as long as the Sun and Moon should remain in the heavens, 
The promise recorded in Psal. 89.36.37. really confirmed by Christ.  they should be witnesses of the eternal succession of David's posterity, which should never fail: Psal. 89.36, 37. But in respect that by the disloyalty and unthankfulness of this people which came between, there was some interruption: the restoration wrought by Christ hath really confirmed this prophesy. Jsaiah therefore rightly affirms that their sons, and their sons sons should succeed. And as God hath established the world, that it should never perish: so shall the succession of the Church be perpetual, that it shall endure from age to age. 
To what this renument ought chief to be referred.  In a word, he explains that which he had said before touching the renewing of the world: lest any man should think he refers this to tres, beasts, or to the course of the stars: for it ought rather to be applied to the renument of the inward man. The ancient fathers have miss the mark, whilst they imagined that these things appertained precisely to the last judgement, and have neither weighed the scope of the text, nor the Apostles authority. And yet I deny not but we may extend these things to the last day, because we cannot expect the perfect restoration of all things, until Christ, who is the life of the world, shall appear●. But we must begin higher, namely, at this deverance, by which Christ regenerates his, that they may be new creatures: as it is in 2. Cor. 7.1.   
Vers. 23. And from month to month, and from Sabbath to Sabbath, shall all flesh come to worship before me, saith the Lord. 
THe Prophet shows again what difference there should be between God's spiritual worship, such as it should be under the kingdom of Christ; and the carnal, which was under the Law. Every month in the new Moon they sacrificed; then there were Sabbaths, and other feasts, and solemn days appointed, which they carefully kept. But under the kingdom of Christ, there shall be a perpetual and continual solemnity. For there is no more any certain days assigned to sacrifice this or that in jerusalem, vers. 19 But our feasts, offerings, and days of rejoicing, have a continual course from day to day. In the mean while, he alludes to the ancient custom of the sacrifices: and we have seen in many places heretofore, that these phrases of speech are very familiar with the Prophets. Thus than God would have us to offer him sacrifices in righteousness daily: not at set times only, nor such as were offered under the Law, or according to theirs among the Papists, who now fond rest in their ceremonies, as if their sins were abolished by such baggage; where with a desperate shamelessness, they dare brag that they sarifice Christ himself. 
What sacrifices God requires of us.  But of us God requires spiritual sacrifices: that is to say, that we honour and worship him with a pure and sincere worship.  
Whereas some would prove from this place, that the Law and ancient ceremonies are abolished; me thinks it hath but little ground. I grant that these legal ceremonies are abolished, and it may be so collected from this place: but were I to prove this point, I would choose out other testimonies of greater weight. For he makes here an opposition only between the Sabbaths, and feast days, which they solemnised under the Law, and that perpetual Sabbath which is now celebrated.   
Vers. 24. And they shall go forth, and look upon the carcases of men that have transgressed against me●: for their worm shall not die, neither shall their fire be quenched, and they shall be an abhorring to all flesh. 
We need not seek out here any far fetched interpretations. For in plain terms he admonisheth those which should be gathered into the Church, that round about them, they shall behold the fearful vengeance of God. His meaning is not that these calamities shall break in amongst the troup of the faithful; for it should much lessen the felicity of the Church▪ upon which God manifests all sorts of testimonies of joy and gladness. But, as formerly he hath spoken of that perpetual glory wherewith God will beautify his chosen; so now he shows what punishments the wicked shall endure, that the faithful might be the more careful to hold themselves in the fear of God.  
Whereas he threatens them to be tormented with fire; I have told you heretofore, that this is a figurative kind of speech, which also clearly appears by the other part of this verse: for there shall come no worms out of the earth, to gnaw the hearts of the unbelievers. The plain meaning is then, that men's evil consciences shall play the tormentors to vex them continually, and that a more fearful torment is prepared for them, than all torments (in the world) beside. In a word, that they shall be affrighted, and cruelly disquieted, after an horrible manner: as if a worm should lie gnawing at the heart of a man: or as if a fire should ever burn him, and yet they should never die. Now in respect that the wicked are here advanced to great honours, from whence they scorn the godly, and trample them under their feet: therefore the Prophet denounceth against them, a terrible change, namely, that they shall be enwrapped with extreme ignominy, with unspeakable torments. For it is good reason that such as have contemned and scorned God's glory, should be covered over with all reproaches, and made obominabe both to Angels, and to all the world.  
Now unto God only wise, be honour, and glory, for ever and ever, Amen.    
FINIS.   

❧ A Table of such places as are alleged in this Commentary, out of the old and new Testament. The first numbers direct to the places alleged: the second, to the Chapter and Verse in the Prophecy, where they are to be found.  
GENESIS. ISAIAH. Chap. Verse. Chap. Verse. 1 1 43 13   45 12  2 45 18   41 29   48 13  7 45 12  26 6 8  27 17 7   30 23  28 65 25 2 9 38 7  15 45 12   51 3  19 34 16 3 5 14 14  6 43 27  16 65 23  17 24 6  18 Ibid.  22 16 3  23 51 3 4 7 59 12  11 26 21  13 26 11  26 43 22 6 5 22 13   42 25 7 12 24 17  15 34 16 9 9 45 18  11 55 9  13 38 7    21 10 11 23 13 11 5 63 19  7 Ibid.  29 19 21  31 37 12   41 2   44 7 12 3 14 30   49 24  7 41 2  17 14 27   29 22   34 16   41 2    4 13 18 41 2 14 6 21 2  15 41 2  16 29 22   41 4  17 41 5 15 1 25 9  1 37 23  5 45 25   51 1   55 3   56 3  13 48 3  14 45 4 16 2 51 1 17 1 23 18   58 2  5 51 1   66 20  7 14 32   37 23    41   45 25   55 3  8 63 18 18 21 34 5   3 9  20 6 8   63 19  23 65 8 19 24 1 9   13 19   26 11   34 9  37 15 1 20 2 22 21  3 14 17   34 16   38 4   41 2  14 29 22  16 4 1  18 41 4 21 10 4 1 22 1 6 8  2 57 5  10 37 38   66 3  12 57 5  16 57 5  17 10 22   48 19   56 3   51 1   61 9  18 42 6   60 3 23 6 41 2 25 1 19 21  13 21 11  22 4 1  25 44 2 27 30 26 11   28 19 30 20 65 11 32 10 26 12 30 28 1 3   48 1 36 8 11 14   34 5   6 31 37 13 6 8 39 5 65 8 46 6 52 4 47 30 38 16 48 4 8 21   63 18  16 4 1 EXOD. ISAIAH. Chap. Verse. Chap. Verse. 1 11 45 7  14 10 24 2 11 51 8  23 45 7 3 6 8 14   38 10  8 32 13  12 37 30  14 47 8  15 55 3  17 32 13 4 22 14 2   43 4 5 3 52 12 7 13 26 10  20 43 19 8 15 2 17   28 16  27 52 12 9 21 2 17  34 2 17 10 22 43 19   50 3 12 3 38 7  13 66 19  29 73 36   43 16  23 4 5  31 52 12  51 11 11   42 24   48 8 13 9 43 16  21 4 5   16 3   38 7   49 10 14 4 33 21  4 43 21  21 11 15   23 11   43 16   50 2   51 15  22 55 12  27 52 4  28 10 26   43 1  29 17 16   44 27   63 13 15 1 51  16 35 49 10 17 2 63 10  6 48 21   49 10 18 21 32 1 19 6 1 9    11   17 7   1 21   41 8    14   43 14   61 1   66 21 19 20 2 3 20 1 25 9  2 43 18  4 36 10  5 10 15   42 8  5 14 21  8 58 13  24 45 13   37 26   56 7 22 22 1 17  27 10 2 23 8 1 23   5 23 25 17 6 2   38 15 27 1 17 8 28 1 66 21 29 13 53 10  24 60 6 30 25 43 24 31 12 56 2  15 56 2 32 13 64 8  32 4 3 33 1 55 3  9 6 4 34 6 9 19   28 21   30 13  7 14 21  30 29 12 LEVIT. ISAIAH. Chap. Verse. Chap. Verse. 4 4 53 10 6 13 2 7 8 29 60 6 10 1 6 7 11 7 65 4 18 5 53 11 19 17 1 11 23 39 54 2 25 20 61 2 26 3 30 23   34 16  8 17 9  10 65 22  11 66 1  12 24 5  16 24 6  22 65 23  26 3 1  36 In the preface. NUMB. ISAIAH. Chap. Verse. Chap. Verse. 11 1 63 10 12 6 1 1 14 14 16 3 15 38 57 8 20 3 63 10  12 43 27 21 8 38 7  9 11 10 23 10 38 10  19 26 19  23 3 2 24 23 29 19 33 55 14 28 DEVT. ISAIAH. Chap. Verse. Chap. Verse. 2 33 17 2 4 7 5 13  12 40 18  33 50 2  37 41 8 5 32 30 21 5 9 14 21 6 3 32 13  5 1 11   65 10  8 49 16  9 57 8  13 19 18 3 7 41 9  8 63 9 9 5 41 9 10 12 1 4 11 11 30 20  20 57 8 12 13 1 29  18 9 3   62 9 13 3 57 11 14 8 65 4 16 19 1 23   5 23 17 16 2 7   19 17   30 1  20 30 21 18 10 30 21  11 8 19   44 25   65 4  15 41 27  17 In the preface. 24 1 50 1 28 11 1 19  15 24 6  25 3 12  28 18 22   22 2   43 28  30 65 22  39 17 10  33 62 8  37 19 17   43 28  48 65 23  62 30 17  64 16 4  65 65 23  66 In the preface.  67 21 12 29 4 63 17 30 3 43 5  4 In the pref.   11 12  12 30 16   48 17   55 10  19 48 17   53 11 32 1 1 2   5 1   34 1  4 24 16   26 7  9 19 24  11 31 5   46 3   63 9  13 49 11  15 5 2   44 2   63 8  21 55 6  27 48 11  29 27 11   48 18  30 17 9   42 24 JOSHV. ISAIAH. Chap. Verse. Chap. Verse. 3 16 11 16   43 16   50 2   55 12 10 10 28 21  13 30 26 23 2 29 22   43 27 JUDGES. ISAIAH. Chap. Verse. Chap. Verse. 6 17 7 12   38 7  36 38 7  37 7 12 7 16 9 4  19 9 4  22 49 26  25 10 26 13 22 6 5 1. SAM. ISAIAH. Chap. Verse. Chap. Verse. 4 1 1 1 3 15 1 1 4 11 26 2 9 9 1 1   21 6 10 10 48 14 25 12 1 12    29   38 3   65 4    11 16 11 11 1 24 4 7 20 2. SAM. ISAIAH. Chap. Verse. Chap. Verse. 5 20 28 21  25 28 21 7 12 9 7   10 27   22 22   55 3   62 12  13 29 1  14 9 6   37 35   64 8 24 14 27 7 1. KING. ISAIAH. Chap. Verse. Chap. Verse. 1 2 22 15 2 10 38 10 4 25 62 8 5 1 23 12 8 27 42 22  30 6 1  33 56 7 10 21 61 9  27 61 9 11 7 15 2   16 12  11 9 1  14 45 7  36 7 2 12 28 22 23 17 1 38 7 19 11 2 22  18 45 23 20 23 14 25 22 21 19 14   41 13 2. KING. ISAIAH. Chap. Verse. Chap. Verse. 3 5 16 1  6 16 1 10 27 30 40 15 5 6 1 16 2 32 1  5 7 1  9 7 16  11 8 2 17 1 7 16 18 4 36 1    10  11 9 1   37 12  14 33 7   36 2  17 7 3   20 1  27 7 3   20 1  37 22 15 19 2 22 15  12 37 12  28 43 3  35 14 25   22 3   30 25   31 8 20 8 38 7    22  11 30 26 21 13 28 17   34 11 23 10 30 33 1. CHRO. ISAIAH. Chap. Verse. Chap. Verse. 14 11 28 21 2. CHRO. Chap. Verse. Chap. Verse. ISAIAH. 26 21 6 1 30 5 36 1 32 31 39 1 EZRA. ISAIAH. Chap. Verse. Chap. Verse. 3 8 58 12 6 8 45 14 NEHEM. ISAIAH. Chap. Verse. Chap. Verse. 2 8 45 14 HESTER. ISAIAH. Chap. Verse. Chap. Verse. 4 3 6 3 7 10 22 17 JOB. ISAIAH. Chap. Verse. Chap. Verse. 1 1 59 15 5 13 31 2   47 10 7 1 16 14  14 38 15 9 15 38 15 12 18 11 5   22 21   45 1 13 15 26 8  24 38 15 14 5 38 5  6 16 14 26 12 51 15 29 37 38 15 PSALM. ISAIAH.  Verse. Chap. Verse. 1 5 37 7   41 16 2 1 54 15  7 42 7  7 9 6  8 42 7   66 20  9 42 3  10 49 23   60 16  11 49 23   60 16 5 9 45 13 6 4 38 13   24 16  7 38 3 7 9 38 3  10 24 6  15 10 1  16 33 11   59 5  18 45 8 9 16 59 5 11 7 14 5   24 16 12 7 45 19 14 1 40 27  3 53 6 15 1 11 9  2 48 2  5 57 6 17 3 38 3 18 2 38 9  8 48 21  10 63 19  26 24 4  27 13 9   14 29 19 5 28 10  9 6 10  11 66 2 22 10 44 24  11 46 3.4  18 38 13  19 50 4  27 45 13 23 4 26 8 24 3 11 9  4 48 2 25 3 54 4 27 1 38 9  8 38 11 30 6 64 4  7 38 17  10 38 10 31 20 30 26   55 1 32 6 55 6  9 30 28 33 3 42 10  9 48 13  11 14 27  10 22 9  22 33 2 34 11 33 16  17 14 20 36 7 30 23 37 1 26 14   45 16  3 44 20  5 26 7   63 16  15 33 11 38 4 38 13 39 2 3 10  10 38 2    15 40 7 50 5 41 2 16 4 42 3 38 11 45 8 11 2  13 1 8 46 5 8 7   45 13  6 33 21   45.13, 13  10 32 18 47 3 48 13 48 2 14 13 49 15 50 9 50 10 66 2  13 1 11  14 34 7  15 38 4   43 22   56 15  23 12 2   56 7 51 17 35 5  19 66 2 53 4 53 6 55 22 11 8 56 7 60 9 57 7 33 11 58 11 41 15 59 11 40 6 62 10 40 17 63 2 55 2 63 4 26 1 65 2 29 23  4 45 24 66 12 43 2 68 19 53 12 69 10 22 4 71 9 46 4 72 3 45 8 73 1 60 21  3 38 10  13 13 13  17 24 16   26 14 74 1 14 1  9 40 15 77 2 25 6   26 10   42 1   45 14   48 13   54 5 78 28 57 16  39 2 22   57 16  70 11 1 79 2 14 18  12 65 6 80 9 3 13   5 1 81 6 33 19 82 1 3 13    14  6 14 10 83 14 9 18   10 3 84 11 45 8  12 4 2 86 4 51 9 87 7 44 5 89 5 12 27   19 1  26 11 14  37 29 1   38 5   66 22  38 38 5   66 22 90 4 43 19  5 46 5  9 65 20  10 23 15   65 20 91 11 26 7   37 36   62 6 93 1 54 10 94 17 6 5 95 8 30 8 96 1 42 10  4 36 18    19 97 2 6 4 99 5 60 13 101 5 2 11 102 15 66 10  19 29 23   51 18  24 53 18  27 51 6    8  29 37 26   51 8   54 10 103 5 40 31  11 55 8  12 38 17  13 57 16  14 57 16  15 40 6   57 16   64 5  17 51 8 104 2 40 22  3 19 1  23 5 11  29 2 22  30 32 15   40 7   44 3    4 105 14 41 2    4 107 33 45 18 110 3 1 7  6 42 3 112 6 14 20  9 32 8 114 3 43 20  4 43 20   55 12 115 3 66 1  8 41 29  17 38 18 116 10 26 19  12 24 15  15 26 21  16 4 1 118 8 31 3  18 21 17  22 8 14 119 103 66 2  105 6 10  24 39 3 120 5 63 18 121 4 5 27  6 4 6 123 2 7 1 125 3 63 17 126 1 49 7   66 8  5 25 8   30 19 127 2 71 11   47 13   57 9  5 3 4   48 19 128 2 17 11   62 9 129 3 51 23  6 37 27  8 37 27 130 3 33 16 132 1 63 17  7 60 13  8 66 1  11 22 22  14 11 10   29 1   30 4   37 10   26 35   45 13   66 1 137 4 26 1  5 33 20  6 52 1  8 1 8  9 13 18 138 6 57 15  8 22 11   16 12   46 4 139 7 24 21 141 2 37 4 142 6 12 3   44 3   55 2 144 15 51 21 145 8 9 10  10 1 15 146 3 31 3  4 31 3 147 2 56 8   60 4  4 40 16  9 26 7  20 19 24 PROV. ISAIAH. Chap. Verse. Chap. Verse. 1 7 19 11   27 11   33 6 9 10 33 6 10 1 29 22  7 14 20 14 13 51 11  16 59 15 16 1 26 7  12 22 23 17 22 76 13 21 30 8 9 25 5 22 23 29 18 3 4 30 19 9 14 ECCLES. ISAIAH. Chap. Verse. Chap. Verse. 8 11 2 11   24 16   28 24 10 12 5 11 JEREM. ISAIAH. Chap. Verse. Chap. Verse. 1 5 49 1  6 6 11  10 47 1  18 50 7 2 11 44 14  21 3 13   5 1 3 1 30 1  2 57 5 4 31 22 4 7 4 1 11   8 18   22 3   29 1   64 10  11 56 7  13 65 2  21 1 11  21 22 4 10 8 40 18  14 2 8  23 26 7  24 27 8   30 18   64 8 11 7 65 2  21 30 10 17 1 30 8   65 6  5 2 22   9 6   31 3   36 6    10   57 13 18 12 57 10 19 6 30 33 22 19 14 18 23 7 43 18  24 66 1  36 13 1 24 6 49 16  9 18 2 25 15 51 17 27 10 2 4 30 11 30 18 31 25 29 22  34 11 9 32 18 14 21   65 6 35 14 65 2 43 2 30 10 48 2 25 10  7 15 2  13 15 2  14 16 6  32 16 8    9  34 15 5 LAMENT. ISAIAH. Chap. Verse. Chap. Verse. 1 4 32 10  7 30 10  20 41 27 2 5 29 2  7 32 10 3 22 1 9  29 29 22   52 8  38 41 23 EZEK. ISAIAH. Chap. Verse. Chap. Verse. 3● 8 50 7 8 3 48 5 16 3 1 4   57 3  26 30 1 18 2 50 1  20 14 21   43 27   65 7  21 31 6 20 21 26 13  22 56 2  24 26 13  29 57 6 26 2 23 1 33 31 48 1 34 4 56 11  23 2 4  24 2 4 36 22 37 35   43 25  25 1 16   44 3 37 12 9 2  24 2 4   9 7   37 35   45 1  25 2 4 43 15 29 1 45 22 53 10 47 1 2 3 DANIEL. ISAIAH. Chap. Verse. Chap. Verse. 1 6 66 13 2 14 46 11 5 2 45 9  28 21 7  30 13 12   47 11   21 4 7 27 9 7   16 5 9 2 40 1  24 10 23    27 HOSEA. ISAIAH. Chap. Verse. Chap. Verse. 1 7 27 12  10 9 2   56 3   57 19 2 2 44 9   57 5  5 2 20  18 11 6   35 9  19 1 21  20 56 6   61 10   62 4 3 4 3 2  5 37 35   45 1 4 15 57 5 6 6 1 18   58 9   61 8 12 1 55 2 13 11 3 4 JOEL. ISAIAH. Chap. Verse. Chap. Verse. 1 14 20 2   58 5 2 13 22 12  28 19 19  31 13 13  32 4 3   14 22 AMOS. ISAIAH. Chap. Verse. Chap. Verse. 1 3 17 3 3 6 41 22 ● 7 41 22  11 7 8 4 1 17 4   28 1 5 10 2● 21  11 5 9  18 66 5  19 24 17 6 11 5● 9 8 11 30 21 9 11 9 7 JONAH. ISAIAH. Chap. Verse. Chap. Verse. 1 2 14 27   34 16   38 ●4 3 4 38 4  10 14 27 MICHE. ISAIAH. Chap. Verse. Chap. Verse. 1 11 20 2 2 11 30 10 5 10 2 13 6 7 1 11 7 9 26 20  16 29 22  18 38 17 NAHUM. ISAIAH. Chap. Verse. Chap. Verse. 3 8 19 13  15 34 4 HABAC. ISAIAH. Chap. Verse. Chap. Verse. 1 16 10 10   45 3   36 18 2 1 18 4   26 20  2 8 1  11 34 14  18 40 18 3 2 30 18    19   47 6   60 10   64 11  14 40 3   45 1 SOPH. ISAIAH. Chap. Verse. Chap. Verse. 1 5 8● 21 HAGGAI. ISAIAH. Chap. Verse. Chap. Verse. 1 4 44 28 2 4 9 3  7 43 19  10 54 2    1  14 1 16 ZACHA. ISAIAH. Chap. Verse. Chap. Verse. 1 12 62 7  15 47 6 2 5 54 2  8 14 14   16 4  12 4 2 13 4 20 2 MALA. ISAIAH. Chap. Verse. Chap. Verse. 1 4 34 11  4 23 17  4 34 10  6 46 3  11 19 19 2 7 42 19 4 2 25 7   54 2   60 3  4 40 1 MAT. ISAIAH. Chap. Verse. Chap. Verse. 1 ●5 16 1  24 7 14 2 11 60 6  14 19 1 3 2 6 10  3 40 3  12 26 2   66 21  12 18 6  16 6 1   42 3 4 14 9 2 5 10 16 5  11 16 5  13 28 7  44 41 15  45 5 2   13 10   30 26 6 8 37 14  23 28 7   29 14  21 12 6  24 39 8 7 2 16 3   2 12   30 31   41 15  7 55 6  11 49 15  23 43 1 8 4 42 2  16 53 4   1 18 9 13 58 9   61 8  38 49 17 10 1 60 10  5 6 1  27 22 1  28 2 22  29 45 12 11 5 11 4  5 35 5  19 41 26  27 2 5  28 11 4   28 12   50 4   61 1 11 30 30 6   42 3 12 7 50 9   61 8   1 18  17 42 1  29 49 24  39 42 3 13 25 11 13 15 7 29 13  9 29 13  13 60 21  14 8 20 16 18 49 16  19 22 22 17 21 58 5 19 7 50 1  11 19 21  12 19 21 20 13 56 7 21 23 29 21  43 65 2  44 8 15 22 2 25 6  17 29 21  18 43 3  23 26 19  37 26 9 23 13 42 3  23 1 18  37 31 5 25 1 43 1 26 66 53 9 27 12 53 7  14 53 7  35 50 4  51 56 7   65 24 28 18 14 2   61 6 MARK. ISAIAH. Chap. Verse. Chap. Verse. 1 3 40 3 4 32 11 1 5 43 42 2 11 17 56 7 12 10 8 14 15 14 53 9  28 33 12 16 15 2 3   56 3   65 2  20 10 22   60 8 LUKE. ISAIAH. Chap. Verse. Chap. Verse. 1 34 9 7   16 5  35 53 2  75 9 7   32 16   43 21 2 7 1 3  46 2 3  50 7 15 3 4 40 3  17 18 6  18 61 1 6 25 12 2 7 35 41 26 10 16 7 13 11 17 11 3  22 49 24 12 32 1 9   44 2 15 7 1 21 16 15 45 20   55 ●  29 8 20 17 27 22 1● 18 7 26 21 21 18 47 6  19 38 10 22 25 13 2  37 2 4 23 30 12 21 24 47 2 3   45 14 JOHN. ISAIAH. Chap. Verse. Chap. Verse. 1 13 49 21  14 25 9  16 11 2   12 3   55 1  18 9● 6   25 9  23 40 3  29 40 3   53 7  32 6 1   42 3 2 22 43 10 3 14 11 10  16 12 5   45 22  29 5 1 4 10 55 1  12 5 16  22 25 9   45 14  23 46 2   56 7   66 23  24 6 1   66 1 5 29 26 19  33 50 11 6 27 49 5  44 6 10   8 18  45 50 5   54 13 7 12 50 6 8 6 29 21  36 35 10   42 22   43 8   53 6   61 1  44 41 22 10 3 45 3  16 42 4   49 17   59 20  27 11 12  28 8 18  29 40 12 12 35 55 6  37 53 1  38 53 1  39 6 10  41 6 1, 10  48 55 11 13 3 42 1 14 6 22 22   49 6 14 17 11 2 15 1 5 7  2 5 7  8 49 4  15 9 6   41 8   43 4 16 8 2 4  21 26 17 17 1 49 3  3 9 11  6 8 18  10 42 1  19 53 11  20 53 17 18 36 60 10  38 53 4 19 16 53 9  17 9 6  24 50 4  38 53 9 20 8 43 10  22 6 1  23 43 25   63 12 ACTS. ISAIAH. Chap. Verse. Chap. Verse. 2 3 4 5   6 1  16 19 19  41 43 8 3 12 48 5  21 26 19   35 1   65 17  22 In the preface. 4 11 28 16 5 41 35 10   51 8 7 2 37 12   44 7  4 37 12  48 66 1  51 43 27 8 22 37 4 10 24 56 3  26 49 23  27 1 1 13 5 1 1  47 49 6  48 8 18   54 13 14 1 1 1  14 49 23  17 40 21 15 20 50 6 17 2 1 1  10 1 1  24 66 1  25 46 5  28 10 5   40 17  29 40 18 18 4 1 1  19 1 1 20 35 6 16 21 4 23 18  28 56 5 23 8 29 12   30 33 24 15 26 19 27 24 65 24 28 25 6 10  27 6 10 ROMANS. ISAIAH. Chap. Verse. Chap. Verse. 1 5 55 5  8 37 4  17 10 22  19 42 18  20 38 11   63 17 2 5 22 14  15 58 1  26 52 1  27 50 8 3 2 61 9  3 46 13  12 35 6  17 59 8  20 53 11  24 42 6  26 45 25  29 54 5 4 2 45 25  15 53 11  17 66 20  18 36 15   40 12   43 14  19 40 12   51 1   56 3  20 40 12   56 3  24 51 3 5 1 9 6   28 16   32 18   45 24   53 5   56 7   57 2  2 45 24  3 35 10  10 53 11  19 53 7, 13 6 9 9 7   53 8 7 14 10 1 8 3 53 10, 11  15 50 7   66 7  12 61 1  22 38 10  23 35 7   45 15  24 9 6   36 15  25 26 16   38 2    4    14  27 16 5   26 19   55 13  29 8 18  30 8 9  31 51 12  32 55 10  33 50 8  38 37 36 9 3 17 12  4 41 8   56 7  6 1 9   43 6  7 66 20  18 63 17  21 49 9  22 13 5   27 7  25 9 2   57 19  28 10 23  29 1 9  33 8 14   26 16 10 5 53 11  8 55 6    10   53 11  10 45 23  12 49 6  14 19 21    22   33 2  15 62 7   52 7  16 53 1  17 55 3   65 11  19 65 2   66 18  20 65 2 11 1 59 20  4 45 23  12 6 3  17 5 7  24 65 5  25 66 18  26 59 20  29 19 25   41 9   59 20  34 40 13 12 1 19 21   60 6   61 6   66 20  8 23 18  20 11 14 13 1 16 5   22 20    23  12 56 1 14 10 45 23  11 19 18   45 23  17 1 11   35 10   56 7 15 6 12 1  8 42 6  16 11 4   18 7   61 6   66 20  21 52 15 16 9 53 8  20 27 1  27 55 5   61 2 1. COR. ISAIAH. Chap. Verse. Chap. Verse. 1 20 33 18 2 9 64 3 3 2 54 13  6 52 11  7 55 10   61 3  10 54 12  11 28 16  12 54 12  13 54 12  16 61 1  19 31 2 4 4 49 4   50 8  9 25 8  11 65 13  13 51 8 6 11 41 8  19 52 11 7 7 19 21  9 19 21  29 38 16 8 4 41 24 9 16 40 6 10 11 2 2  13 27 8   45 11 11 3 4 1  30 38 16 12 3 35 5   48 16  4 48 16   61 1  12 49 3 13 3 58 10 14 20 28 9  21 28 13 15 32 22 13  36 6 13   26 19   28 23 2. COR. ISAIAH. Chap. Verse. Chap. Verse. 1 20 7 14   9 6  42 1 9   63 17 2 16 11 4   14 29   49 5   62 7 3 5 45 4   49 17  6 44 22  7 55 3  16 29 12  18 2 2 4 3 49 19  6 25 1  8 40 31  13 26 10  17 26 20   54 7   61 7 5 15 18 7  17 61 3   66 22  18 2 4  20 53 11   57 19  21 53 10 6 2 49 8  2 49 8   61 2  8 50 6  16 44 28  17 52 11 7 1 52 11  10 22 13 9 7 23 18   43 22   56 5  9 32 8 10 4 62 6  6 11 4 11 2 5 1  2 62 5  14 36 10 12 7 39 5  9 40 29    31  9 14 18  10 14 18 13 4 53 12 GALAT. ISAIAH. Chap. Verse. Chap. Verse. 1 8 8 20  15 49 1 2 8 1 1 3 12 53 11  13 53 10  16 49 3  24 65 20 4 4 49 8   61 2  6 56 57  28 60 21 5 6 52 1  22 58 6 6 1 11 2  6 32 8  10 28 13  14 14 18  16 45 25 EPHES. ISAIAH. Chap. Verse. Chap. Verse. 1 3 32 3  4 24 1   37 26   41 8   43 21   49 1   60 21   61 3  5 7 14  6 46 13  8 42 1   54 10  10 11 6   49 5   51 16  12 60 21  17 9 6  21 37 36  23 37 26   45 14 2 2 10 6  10 19 25   27 11   37 26   43 1    15   15 13  12 19 25   56 3  13 54 5   56 3  14 27 6   49 8   66 22   26 6   45 20  17 42 6   46 8   57 19  18 65 24  19 63 7  21 6 13 3 9 49 6  10 49 6  12 45 24   65 24  17 45 24  20 2 7 4 7 54 13  8 53 12  11 49 5  13 54 13  15 28 16  28 23 18  30 63 10 5 14 9 2  29 9 16 6 9 24 2  12 9 6  17 8 20 PHILIP. ISAIAH. Chap. Verse. Chap. Verse. 1 6 22 11   26 12   35 9   40 31 2 6 42 1   52 14  8 53 7    12  9 53 8  15 44 21 4 1 49 5  4 22 13  5 35 4   55 6  6 35 4  7 32 18   33 20   61 7 COLOS. ISAIAH. Chap. Verse. Chap. Verse. 1 15 6 1   37 26 2 9 9 6   33 6  14 23 15  23 1 14    29   19 21 3 1 6 7  3 26 19  15 9 6   12 2   61 7 1. THES. ISAIAH. Chap. Verse. Chap. Verse. 2 19 49 5 4 7 44 20 5 3 15 1   47 11   29 17 2. THES. ISAIAH. Chap. Verse. Chap. Verse. 1 6, 7 51 23   61 2  8 66 15 2 3 54 9  8 11 4  9 41 23  11 41 22   44 18   57 5   63 17 1. TIM. ISAIAH. Chap. Verse. Chap. Verse. 1 5 38 3 2 8 1 15   56 7   65 16   66 20 3 15 40 9   43 10   49 3   65 ●  16 2 4    14 4 1 54 9  8 30 23   65 10 6 10 57 17  15 37 15  16 25 9 2. TIM. ISAIAH. Chap. Verse. Chap. Verse. 1 7 11 2  12 40 12 2 13 41 10   64 11  19 63 8  25 2 6 3 16 30 8   50 4 TITUS. ISAIAH. Chap. Verse. Chap. Verse. 1 2 25 8  9 11 4 HEBR. ISAIAH. Chap. Verse. Chap. Verse. 1 3 52 9  5 9 6  14 62 6   63 9 2 8 61 6  13 8 18  14 12 5  17 42 1 4 9 66 23  12 11 4   49 2  13 37 4   41 25   45 23  15 7 15   53 6  16 65 25 5 4 49 1 6 16 45 23   62 8 8 8 66 22  13 66 13 9 12 61 6 10 31 28 19 11 3 38 11  6 40 10  26 51 8  27 7 4 12 3 31 4  12 35 4  17 26 11   28 19  26 43 26  29 10 17   33 14 13 16 23 18 JAMES. ISAIAH. Chap. Verse. Chap. Verse. 1 2 43 2  5 47 13  17 1 13  18 37 26 2 13 10 3   16 4   47 6 4 6 10 12   16 7  12 33 22  13 14 13   26 7 5 17 38 7  18 38 7 1. PET. ISAIAH. Chap. Verse. Chap. Verse. 1 23 40 8   29 21  25 40 8 2 2 28 9  4 8 15  5 60 13  5 60 6   66 23  6 28 16  9 23 18   41 8   52 11   61 6   66 21  9 43 21   60 21  22 53 6  23 53 7 3 13 32 17  14 8 12 4 11 21 10  17 10 12   13 1   22 5  18 21 11 5 5 16 7  6 45 9  7 1 17   26 7   41 27   43 3   60 19   63 15 2. PET. ISAIAH. Chap. Verse. Chap. Verse. 1 19 45 19 3 4 1 19   38 16  8 43 19  18 11 9 1. JOHN. ISAIAH. Chap. Verse. Chap. Verse. 2 18 14 18 IVDE. ISAIAH. Chap. Verse. Chap. Verse. 1 7 34 9 REVEL. ISAIAH. Chap. Verse. Chap. Verse. 1 6 66 21 5 10 66 21 7 4 66 19  
FINIS.   

A TABLE OF THE PRINCIPAL THINGS CONTAINED IN THE Commentary: the first number shows the Chapter: the second, the Verse.  

A  
A Bee of the jews 1. 13  
Abimelec, what it signifies 22. 21  
Abstinence from flesh in the Papacy, what 22. 13  
Absurd collections of jews and Papists 60. 6, 7, 10  
Abundance sometimes blinds men 35. 2  
It profits nothing without God's blessing 3. 1  
Abundance and excess usually go together 5. 11  
It ordinarily begets dissolution 21. 2  
Abundance of the wicked accursed 3. 1. & 35. 6  
Abraham once an Idolater 29. 22  
The father of many nations, and when 66. 20  
Delivered often 29. 22  
How ignorant of the jews. 63. 16  
How far his example must be imitated 57 5. & 66. 3  
Why called the friend of God 41. 8  
Why called justice 41. 2  
Brought out of Vr, in Chaldea, by the Lord 41. 2  
Called 51. 1  
His example perversely imitated 66. 3  
Acception of persons hurtful in judges 1. 23  
God accepts no persons 55. 1. & 56. 36  
Acceptable day 49. 8  
Acceptable year 61. 2  
Anchor a place of pasture 65. 10  
No acquaintance with God, unless we come out of our sins 55. 7  
Adam and Christ, wherein they differ. 65. 25  
Adoration called Dulia, a Popish invention 2. 8  
Why men's affairs have commonly ill success 61. 8  
How the affections of the faithful must be ordered 12. 4  
Natural affections must not hinder the performance of our particular vocations 6. 11  
Afflictions short and momentany 51. 14. & 54. 7. 9 & 63. 18.  
Of divers sorts 42. 25. & 43. 1  
They must be imputed to our sins 1. 19 & 6. 4. and 65. 20. 25.  
Sometimes grievous 51. 21  
Their fruit, end, and virtue 9 1. and 10. 18. 20. and 19 22. and 21. 11. and 22. 12. and 25. 3. and 26. 9▪ 10. and 16. 20. and 27. 7. 9 and 29. 19 and 35. 1. and 38. 13. 17. and 40. 31. and 41. 17. and 48. 10. and 59 15.  
Why they tarry long 24. 22. & 32. 14.  
Afflictions sent of God 5. 26. & 10. 5. 26. & 13. 1. and 14. 5 & 16. 4. & 18. 3. & 19 1. & 21. 1. & 22. 5. & 2●. 8. & 24. 6. & 29. 3. & 41. 25. & 42. 24. & 45. 7. & 47. 6. & 51 17. 20 & 60. 10. & 62. 8. & 53. 6.  
Afflictions no satisfactions 38. 17  
The best fence against afflictions 64. 5  
Never think of afflictions, without calling to mind thy transgressions 54. 5  
Ahaz ingrateful and rebellious 7. 12  
Overcome in all his battles against the Philistims 14. 29  
Many, taken for all 53. 12  
And all, taken for many 64 9  
The word All, of great emphasis 10. 6▪ 7  
Alluding to the deluge 24 18 & 25. 2  
Alluding to the pillar of fire 4 5. & 49. 10  
Alluding to the redemption out of Egypt. 10. 24. 26. and 11. 16. and 43. 16. and 44. 27. and 48. 21 and 50. 2. and 51. 9, 10, 15. and 55. 12.  
The Prophets in all their sermons allude to Moses 3. 12. & 11. 12. & 17. 9 & 22. 2. & 33. 14. & 43. 5. 28. & 49. 10.  
Alluding to Mount Sinai 64. 1  
What Almans are in war 13. 17  
Alexandria, an ancient and rich City 19 13  
Altar, taken for God's service 19 19  
Christ our Altar 56. 7  
Why God would have but one Altar consecrated to him 1. 29  
Why that at jerusalem was more holy than the rest 17. 8  
Christ, God's Altar 60. 7. & 56. 7  
In what part Amath a City was situate 3. 6. 19  
Ambition condemned 5. 8. 22. 18. & 39 5  
Ambition of Hezekiah 39 2  
The fond ambition of such as desire to be subject under a King that is Lord of many Countries 8. 7 and 19▪ 4.  
What amity may be had with the wicked 30. 3  
Amos father of Isaiah 1. 1. & 2. 1. & 13. 1. & 20. 2  
Amos the Prophet foretells the captivity of the ten Tribes 7. 8  
anabaptistical revelations taxed 54 13  
Anabaptists would have no Kings 60. ●0  
Angels and their office 63 9  
Christ the great Angel of the covenant 63 9  
Angels Ministers of God 6. 7. & 37. 36  
They cannot bear the Majesty of God 6. 2  
Called Seraphims, powers, and why 6. 2. & 37. 36  
God may be angry with us, and yet love us 47. 6. See 27. 4.  
Answer, to witness or confess 3. 9 & 59 12.  
Answers given by false gods, what 42. 9  
To answer what 30. 19  
Antichrist shall be consumed by the breath of God's word 11. 14  
The whole estate of his kingdom comprised under this title 14. 18  
The power of Antichrist decay by little and little 14. 3  
Antiquity of Israel, whence he takes his beginning 44. 7  
Such as plead antiquity, refuted 19 11. & 65. 7  
Errors must not be entertained under pretext of antiquity. 65. 7  
What honour is to be attributed to antiquity 65. 7  
Antwerp a City, her Merchants and factors very rich 23. 8  
Apostasy of the jews 1. 2. 4. 21. & 5. 24.  
The cause of apostasy 44. 21  
Apostles used great liberty in alleging texts of Scripture 28 16  
How they are wont to allege the prophecies 9 2  
Custom of the Apostles 64. 3  
Arabians ruin foretold 21. 13  
Miserable flight of the Arabians 21. 14  
Arabians, vagabonds and thieves 13. 20  
Ark of the covenant, a testimony of God's presence 37. 26. & 46. 2  
Not worshipped in stead of God, but a sign to draw the people's minds up to heaven unto the Lord 46. 2  
Arm taken for work 48. 14  
For power 33. & 51. 5. 59 16. and 62. 8. & 63. 12.  
What difference between arm, and salvation 33. 2  
To discover the arm 52. 9 See 53. 1  
jerusalem called Ariel 29. 1  
Armies of Eastern people very great 38. 36  
armory in judeah. 22. 8  
Senacharibs army suddenly discomfited 37. 36  
Ar-Moab 15. 1  
Aroer, a country 17. 2  
Art of divination condemned 19 12  
Art Magic detestable 6. 7  
All liberal Arts the gifts of God 29. 29  
To eat ashes, what is signifies 44. 20  
Whether sackcloth and ashes are fitting now 58. 5  
Why Ashur is called God's rod 10. 5  
His pride 10. 9 12  
Astonishment, why attributed unto God 59 16  
Assyrians taken for Chaldeans 52. 4  
Their army composed of divers nations 8. 9  
Why compared to a violent flood 7. 20  
Why to a razor 7. 20.  
At what time in league with the Egyptians 19 23  
Chief enemies of the Church 30. 27  
Their cruelty 30. 31  
In what sense called vessels of God's wrath 13. 5  
Their ruin foretold 30. 27, 28. & 30. 1. 2.  
Their army discomfited 37. 36  
Their Monarchy composed of many nations 8. 9 and 17. 12  
Converted unto God 19 23, 24  
Their manner of fight 5. 28  
Astrology judicial, and its beginning 19 12. and 44. 25  
Condemned 47. 14  
Whether utterly or not 19 12. & 44. 25  
Authority of Christ 42. 7   

B  
BAbylon in what part situate 14. 23  
Why called golden 14. 23.  
Why called beauty of kingdoms 13. 19  
Why expressed under the name of a mountain 13. 2  
Why signified under the word World 13. 11  
Punished for her idolatries 21. 9  
Twic● subdued 13. 12  
Much renowned after she was subdued by the Persians 13. 12  
Her ruin foretold by Isaiah an hundred years before it came to pass 13. 1. and 21. 2. and 47. 9  
Her ruin came of God 21. 1 and 48. 14  
Her calamity sudden and horrible 13. 12. & 21. 4  
How her ruin is said to come from judeah 21. 1  
Her Monarchy tyrannous, and more mighty than any other 13. 11. and 14. 5. 26. and 47. 5  
Why her King was deprived of common burial 14. 19, 20  
The captivity of the jews in Babylon a kind of divorce 50. 1. and 54. 5  
Why compared to darkness, death, and to a flood 9 2. and 54. 9  
Pleasures of Babylonians converted into horrors 21. 4  
Their covetousness and pride 14 3. 47. 7  
Their pride joined with violence and cruelty 13. 11  
Barrenness of the earth a curse of God 5. 10. and 15. 6. and 24. 5, 6. and 32. 13.  
How much a bath contains 5. 10  
If Gods care extends itself to beasts much more to us 65. 10  
Why beasts are hurtful to men 11. 8. & 65. 25  
Why God sends us to school to the brute beasts 1. 3  
In how many things they surmount man 1. 3  
What effects the enjoying of temporal benefits ought to work in us 66. 4. 65. 10. and 65. 21  
Gods benefits must be used moderately 32. 10. 13  
Benefits of God towards Israel 1. 3  
End of God's benefits 12. 1  
Bill of divorce 50. 1  
Birds naturally desire to keep their nests 10. 14  
Blessing for mirror of blessing 19 24  
To make blessing what 36. 16  
All blessings proceed from God's free goodness 65. 23  
How many sorts of blessings under the kingdom of Christ 65. 23  
Gods blessing the cause of all benefits 65. 23  
What it is towards the faithful 30. 23  
How slackened 33. 6  
Men nourished by God's secret blessing 3. 1  
To bless, put for God's service 65. 16  
Few whilst they labour fix their eyes upon God's blessing 65. 23  
A desirable blinding 42. 16  
What blinding is to be eschewed 42. 18  
Wilful blindness of the jews 6. 10. 29. 10, 11. and 42. 19 21  
Blood taken for inhumanity 59 3  
Bloods for murder 35. 15  
Bloods of the earth what 26. 21  
Book taken for the Law itself 34. 16  
How the books of the Prophets were gathered 30. 8  
Book of life what 4. 3  
Reprobates not written in it 4. 3  
To render into their bosom what 65. 6  
Brags of the wicked 59 4  
Proud bragging of the jews 57 4. & 65. 15  
Brags of Papists 1. 30. and 29. 14. and 36. 19 and 45. 20. and 49. 21. and 62. 5  
Branch put for the strongest 9 14  
Bread and wine taken for ordinary food 33. 16  
Not bread, but God's blessing that nourisheth 3. 1  
Gentiles become brethren of the jews 66. 20  
Brethren falsely so called 66. 5  
The hurt that comes by taking bribes 1. 23. & 5. 23  
Burden, what is signifies 13. 1. and 14. 28  
Burial; a sign of the last resurrection 14. 18  
The care of burial not to be condemned 22. 17  
Whether the deprivation of burial is to be esteemed a curse of God 14. 8. See more of this in 14. 20. and 22. 17.   

C  
Caines' repentance 26. 11  
Why Isaiah laments the calamity of the church 15. 4. and 16. 9 and 21. 3  
Why we are called into the Church 56. 7  
Calling of Christ what 49. 1  
Calling of God cannot be disannulled 63. 19  
What efficacy is in Gods calling 11. 12  
Calling of the Gentiles foretold 2. 3, 4. and 11. 10. and 12. 5. and 14. 1, 2. and 19 22, 23. and 25. 7. and 26. 15. and 42. 4. 6. 11. and 45. 22, 23, 25. and 49. 6. 12. 21. and 52. 8. 15. and 54. 5. and 55. 4, 5. and 56. 3. 7. and 60. 9 and 65. 2. and 66. 19, 20.  
The certainty of our calling 65. 2  
The end of our calling 43. 21. and 55. 5. and 56. 6. and 60. 21. and 61. 3. and 63. 8.  
The calling of the Gentiles admirable to the Apostles 56. 3  
Isaiahs calling confirmed the second time 6. 1  
No man ought to take upon him the office of teaching, unless he be called 61. 1  
God hath never been called upon as a Father in the Church, otherwise then by Christ 63. 16. and 65. 24.  
To call, what it signifies 44. 5  
To be called of God 43. 1  
Canaan, a pledge of adoption to Abraham's posterity 14. 1  
Captivity in Babylon a kind of divorce 50. 1. 54. 5  
Why compared to a deluge 54. 9  
Why to darkness and death 9 2  
Carmel a fruitful soil 10. 18. & 33. 15.  
The cause from whence all Gods benefits proceed 63. 9  
Ceremonies must not be separate from the word 1. 11  
Not simply required in respect of themselves 1. 11  
Why ceremonies were instituted 1. 13  
Why rejected 1. 11  
Why necessary 1. 11  
Of themselves considered apart, vain and frivolous 66. 2  
Use of ceremonies 1. 11  
Abolishing of ceremonies 2. 3  
Vain ceremonies established in the Papacy in stead of sacraments 20. 2  
Ceremonies of the Law obolished, and how 66. 23  
Chapters ill divided 4. 1. 14. and 10. 33. and 14. 28. and 24. 17. and 46. 1. and 53. 1. and 58. 1. and 64. 1.  
Chaldea signified by the word Desert, and why 21. 1  
Chaldeans severe & cruel, compared to the Egyptians 5. 29. 52. 4  
Chamos an Idol of the Moabites 15. 2  
No change in God 14. 17  
Change of kingdoms comes of God 19 1. and 22. 21. & 41. 4. & 51. 6.  
Change of the number used among the Hebrews 23. 6  
A change of the person 42. 24  
Charra a city 37. 12  
Chariots had a double use of old 22. 6  
Why the chastisement of the wicked is deferred 10. 13. & 13 6. & 18. 5. & 26. 1. & 28. 24. 25. & 63. 4. & 65. 6. 56. & 66. 18.  
Unto us a child is borne 9 6  
In what sense the Church is said to bring forth a man child 66. 7  
In what sense the word child is taken 3. 4  
A child unthankful to his father, a double monster 1. 2  
All the children of the Church taught of God 54. 13  
Why God gives children 38 9  
Children not punished for their father's offences 14. 21. & 43. 27. & 65. 7   

Christ. 

God eternal 2. 4. & 6. 1. 10. & 8. 14. & 9 7. & 25. 9  
True man 7. 15. & 11. 2. & 42. 1. & 53. 11.  
Wonderful 9 6  
Why worshipped in the Church 60. 14  
Altar of the faithful 56. 7  
Soul of the Law 29. 11  
Author of peace 57 19  
Only author of righteousness 53. 11  
Head of the Church 54. 1  
Head of the faithful 25. 9  
Counsellor 9 6  
Why called David and the son of David 37. 35. and 45. 1.  
Why called Immanuel 7. 14. & 8. 10  
judge of the whole world 32. 6  
Light of the faithful 42. 6  
Mediator between God and man 8. 10. & 19 20. & 37. 35. & 49. 8. & 53. 12. & 63. 17. & 65. 24.  
Physician of souls 53. 4  
Why sent of God 42. 7  
Exposed to the wickeds reproaches 53. 9  
Father of eternity, and why 9 6  
Cornen stone 28. 16  
A tried stone ibid.  
A stone to stumble at, and why 8. 14. 15. & 28. 16  
The first borne of every creature 37. 28  
Prince of peace 9 6  
Promised to all the world 11. 1. & 2. 4. & 42. 6. and 55. 5  
Promised to be borne of the virgin Mary 7. 14  
Where to be sought 16. 5  
Only redeemer 35. 10  
Only and most sure refuge of the faithful in trouble 32. 2  
King of God's people 52. 13  
King eternal 9 7  
He only reigns where his Gospel is preached 11. 4  
The end of all the Prophets and promises 29. 11. 42. 1  
The Saviour of his Church 62. 11  
Gods servant, and how 42. 1. & 43. 10. & 53. 11. & 55. 5  
Son of righteousness 25. 7. & 60. 3  
Spouse of the Church 62. 5  
The protector of the poor 11. 4. & 16. 5  
The way, the truth, and life, and how 49. 6  
He overcame in the midst of death 53. 8. 12  
justified as he is man 53. 1  
Brought in speaking 49. 1  
Always the governor of his Church 63. 16  
Wherein his dominion consists 92. 2  
He reigns not for himself, but for his 11. 6  
Why silent before Pilate 53. 3  
His coming foretold 9 6, 7  
He came in a contemptible estate 42. 2  
The Papists brag of his name falsely 55. 4  
We are none of Christ's, unless we be given to uprightness 7. 8  
The nature of Christ's kingdom 11. 4  
All things subjecteth under him 14. 2. & 45. 23.  
All have need of him 53  
The name Christ, attributed to Israel 49 3  
Difference between Christ and other men 9 6. and 11. 3  
Difference between Christ and the Kings of the earth 42 2. & 49. 2  
Christ must be the matter and end of our joy 9 6  
Called Son by way of excellency ibid.  
His two natures in one person noted 7. 14  
Christ had no father on earth ibid.  
Whence it is that we are called Christians 11. 2  
A note to discern true Christians from hypocrites 26. 8    
Church. 

The Church Christ's rest 11. 10  
The mother of the faithful 40. 9 & 66. 11  
What the true Church is 33. 22  
Compared to a building 54. 12  
To a city 60. 10. 13  
To a widow 49. 21  
To a woman that brings forth 66. 7  
To a tent 54. 2  
To a fan 41. 16  
To a vine 3. 13. & 5. 1. 7. & 27. 2  
Why said to publish good tidings 40. 9 & 41. 27  
A most sure refuge 26. 1  
Contemptible in the world 1. 9  
Why the crown of God 6●. 3  
Gods perpetual mansion 11. 10. & 49. 6  
She must not be measured by her multitudes 1. 9 and 4. 3.  
Why called miserable 51. 21  
She is the work of God's hands 17. 7. & 19 25. & 22. 11. & 27. 11. & 29. 23. & 37 26. & 43. 1. & 44. 2. 21. 24. & 54. 5. & 64. 7.  
She only partakes of God's blessings 65. 20  
Why called barren 54. 1  
Why called a widow ibid.  
She is God's wife 1. 21  
The City of God 49. 16  
What Church is in the Papacy 11. 2. & 36. 6. 22.  
The Church wonderfully conserved in the world 1. 9 & 7. 17. & 29. 18. & 37. 26. & 51. 6.  
Why she cannot be abolished 1. 27.  
Why she is not forthwith delivered 57 21  
She only obtains remission of sins 33. 24  
Why she is preferred before all the world 37. 26  
In what sense she is said to be unclean 43. 28. and 47. 6  
How sanctified 62. 12  
Her infancy and perfect age 54. 2  
Her extreme calamity 51. 18  
The means how she may be gathered 2. 3  
Her condition must not be judged of according to her estate in this world 37. 27  
Her ordinary condition 8. 7▪ & 33. 20  
Her condition miserable in outward show 6. 13. & 51. 23.  
Her true establishment 60. 21  
Her dignity inward 49. 18. & 56. 4. & 62. 3  
God is in her 45. 14  
In what sense her children are called bastards 51. 18  
Her fruitfulness 66. 8  
Her felicity perpetual 60. 19  
She hath always had some form 54. 9  
No form of her left, where prophecies cease 41. 27  
Wherein her true glory consists 4. 3. & 49. 18. & 60. 6  
She hath two sorts of enemies 41. 12  
Domestical 24. 16. & 41. 12. & 66. 25  
And these the worst 25. 10  
Her enemies shall be sharply punished 31. 9 & 34. 8. & 49. 29. & 63. 1. & 6●. 25.  
Her restoration promised 1. 25. & 11. 10. & 24. 13, 14. & 27. 13. & 28. 16. & 29. 18. & 32. 1. & 35. 1. and 40. 1. 15. & 43. 5. & 46. 11. & 51. 11. & 5●. 1, 2. & 58. 12. & 60. 4 & 62. 4. & 65. 17. & 66. 7. 8. 22.  
The true way to procure her restoration 49. 17  
Her restoration a manifest argument of God's power 44. 26  
And only appertains to God 11 11. & 16. 5. & 28. 16 & 29. 18. 23 & 31. 7. & 32. 15. & 41. 20. & 42. 16. & 44. 3. & 49. 19 24. & 52. 9 & 56. 8. & 60. 21.  
Only founded upon the kingdom of Christ 4. 2  
Her deliverance, a special work of God 31. 8. and 49. 7  
Her conflict continual 43. 2  
How she is said to have a new name 62. 2  
Her ornaments 49. 18. & 54. 13  
Her peace 11. 13  
Her perpetuity 17. 6, 7. and 28. 5 and 29. 18. & 37. 26. & 43. 1. & 45. 18. & 53. 8. & 54. 10. & 55. 13. and 65. 8, 9 & 66. 22.  
Her enlargement, God's peculiar work 1. 25. & 60. 16. 21. & 66. 7  
Her complaint 49. 4  
Her true reformation 2. 4. & 32. 5. 8  
Her deliverance, an admirable work of God, and his only work 49. 7. & 54. 12  
Her salvation eternal 45. 1. & 51. 6  
joined with the ruin of the wicked 59 18  
Her certain victory 11. 14  
Her estate among the jews, how much deplored by Isaiah 29. 7. & 46. 13  
What honour belongs to her 45. & 49. 23. & 60. 3  
To forsake her, is to renounce eternal life 34. 4  
Dangerous to forsake her for fear of afflictions 21. 11  
Ornament of the Popish Church 48. 18  
The Church sustains no loss by her afflictions 4. 3  
Her true glory ibid.  
We must impute her wants to our own wickednesses 5. 6  
Why God keeps her low 8. 7  
Her calamities must thoroughly affect us 22. 4  
To choose, to discern 7. 15. & 48, 10  
Also to be accepted 58. 5  
The difference between the circumcised and the uncircumcised taken away 56. 7  
Use of circumcision 52. 1  
Cities of God's holiness what 64. 9  
City of David 22. 9 & 29. 1. & 33 20  
City of jerusalem double 22. 9  
City of justice 1. 26  
Cilicia, called Tharsis by the Hebrews 33. 1  
Opposed to tire 23. 6  
In what sense the faithful term themselves clay 64. 8  
Commonwealth, how it may be well governed 3. 4 and 32. 1  
How we ought to esteem of the communion of Saints 63. 7  
Things spoken by comparison 2. 22. & 43. 18. & 54. 9, 10, 13. & 60. 16  
Gods commandments called paths, and why 2. 3  
We must distinguish between two sorts of commandments 10. 6  
Compassion commended 20. 2. & 22. 4  
Complaints of the faithful under the Papacy 26. 13  
Complaint of the faithful 63. 15  
Complaint of the Church 49. 4. & 63. 15  
Complaints of hypocrites 1. 18  
Complaints of Papists touching the abolishing of their divine service 36. 10  
The company of the wicked to be eschewed 33. 15. and 59 5  
Brotherly concord commended 11. 6  
It flows from piety 19 23  
Upon what conditions to be desired 19 18  
men's condition out of Christ miserable 49. 8, 9  
Condition of Pastors 50. 6. & 51. 8  
Condition of the jews miserable 3. 12  
The condition of the wicked woeful 3. 11. & 5. 18. and 15. 2. & 21. 12. & 28. 20. & 57 2. 20.  
Condition of the faithful happy 4. 6. & 30. 26  
Condition of the faithful miserable in appearance 26. 19 and 33. 20. and 41. 14. & 49. 7. and 51. 23. & 54. 3.  
Confidence in man vain 2. 22. & 29. 5  
Confidence of hypocrites vain 1. 28. & 10. 20, 22  
Confidence in Idols vain 8. 21  
Confidence of the Israelites false 17. 9  
Of the jews 30. 17  
Of the Egyptians 19 1  
Of the jews 20. 1. & 22. 3. & 29. 1. & 30. 1, 2. & 66. 1  
Of the Philistines 14. 29  
Confidence ought to be placed in God 7. 4. & 8. 12. and 17. 8. & 26. 19 & 30. 15, 16. & 31. 1. & 33. 20, 21. and 36. 15. & 42. 13. 17. & 43. 6. & 50 11. & 51. 12. & 57 13. & 59 16.  
Confession, a fruit of faith 26. 19  
Confession of sin, necessary 64. 5  
Outward confession required in God's true service 19 18  
Auricular confession a device of the Papists 38. 15  
Conjunction of God with the Church 60. 11. and 65. 19  
Conjunction of God with Idols in the Papacy 17. 8  
The wicked always miserable, because they cannot enjoy their goods with a good conscience 65. 13  
A good conscience how necessary 58. 4  
A quiet conscience only proper to God's children 32. 18  
A wicked man's conscience never quiet 65. 13  
Peace of conscience a fruit of the Gospel 2. 4  
An evil conscience always flees God's presence 31. 2.  
Always unquiet 32. 18  
How sleepy consciences must be awakened 58. 1. 8. 13  
The conscience of Papists 32. 18  
An evil conscience discovers itself in the countenance 2. 11. and 3. 9  
A general consent a shrewd temptation 8. 11  
Consolation for the faithful 1. 25. 28. & 4 2. & 5. 17. & 6. 13. & 7. 4. 19 & 8. 10. 17. & 9 1. & 10. 5. 12. 22. 24. 26 & 11. 1. & 12. 3. & 14. 14. 24. 28. 32. & 15. 9 and 16. 14 & 17. 61. ●. 14. & 18. 4, 5. & 19 18. & 21. 1. 15. 16. & 22. 11. & 23. 17. & 24 13. 14. 22 23. & 25. 10. & 26. 12. 13 21. & 27. 4 & 28. 16. 25. & 29. 21 22. and 30. 19 21. 29. & 31. 9 & 32. 15. & 33. 5. & 35. 5. & 37. 26. & 40. 1. 8. 29. & 41 8. 9 10. 14. & 43. 1. 14. 25. & 44. 2. & 48. 11. & 49. 24. & 50. 10. & 51. 1. 17. 21. & 52 9 & 54 11. & 55 6. & 57 15. & 59 15. & 63 4. 7 & 65. 8. & 66. 2 5.  
Consolations for the poor 10. 2  
Consolations added to threatenings 4. 2 & 5. 17. & 27. 6  
A consolation for good Princes 22. 23  
To whom consolation belongs 40. 7  
Whence it is to be drawn 37. 2. and 40. 8 and 50. 4. 11. and 51. 8. 16. & 52. 9 and 57 18. and 66. 11  
Conspiracy taken in good part 8. 12  
Conspiracy of the Papists 44 11  
Constancy of the faithful 8. 12. 56. 2  
Constancy of Pastors 8. 16. and 29. 21 and 50. 7  
The constancy of Isaiah 8. 18. and 30. 8. and 39 3. 5  
Contempt of God's word, the perfection of all evil 5. 24  
Contentment consists not in abundance 65. 13  
Continency a rare gift 19 21  
God looks that our conversation should answer our vocation 63. 8. and 43. 21  
Conversion of the Egyptians to God 19 19 21  
Conversion, a kind of resurrection 19 22  
What men are without conversion 65 25  
No salvation without conversion 59 20  
The converted aught to labour the conversion of others 2. 3  
Conversion of the heart, and change of the life must go together 55. 7  
Conversion what 19 13. and 28. 16  
How corn and wine is said to be ours 62. 9  
Corrections benefit us nothing, unless God touch our hearts by his holy Spirit inwardly 1. 25  
A sign of desperate malice, not to benefit by corrections 9 13  
When God gins to correct, he makes not an end by and by 1. 7  
Necessity of Corrections 25. 3  
God corrects in measure 27. 8. and 64. 9  
Covenant of God cannot be disannulled 7. 14. and 19 25. and 24. 5. and 45. 25. and 55. 4. and 59 20. and 65. 1.  
Covenant of God free 55. 3. and 61. 9 and 64. 7.  
Covetousness condemned 1. 23. and 5. 8. 23. and 33. 15. and 57 17.  
Cursed of God 5. 10  
Exceeding hurtful in judges 1. 23  
God will create jerusalem a rejoicing 65. 18  
God creates new heavens, and a new earth 65. 17. and 66. 22  
The end of our creation 29. 23  
Creation taken for regeneration 17. 7. and 19 25. and 27. 11. and 37. 26. and 43. 1. 15. 21. and 44. 2. 21. 24. and 51. 13. and 54. 5 and 64. 9 and 66. 22.  
God the creator of all 37 15  
In what sense God is called the creator of Israel 43. 15  
The confusions which are among the creatures, the fruits of our sins 65. 25  
All the creatures are under God's command 11. 15  
All creatures are ready armed against the wicked 13. 10  
The creatures groan in regard of our offences 65 17  
If insensible creatures be moved at God's voice, much more we 6. 4  
All creatures at God's beck 55. 12  
Many depart from Christ, because of the cross 53. 5  
Christ's government laid on his shoulder, feigned to be his cross 9 6  
Sign of the Cross 66. 19  
Cruelty always joined with impiety 51. 23  
Cruelty of the Assyrians 30. 31  
Of the Babylonians 13. 11  
Of the Medes 17. 17  
Of Babylon's King 14. 17  
Of the Moabites 15. 1. & 16. 3  
Of Satan 49. 24. and 59 17. and 66. 3  
Of Sennacherib 33. 7  
Cup of wrath taken in a double sense 51. 17  
Curiosity ought to be avoided 9 4  
Cyrus called of God, and how 48. 15  
Named a long time before he was borne 44. 28  
In what sense he is said to obey God 41. 25  
Gods hired soldier 43. 14  
How said to be favoured of God 44. 14  
Why called anointed 45. 1  
How he builded jerusalem 45. 13  
Very vicious 48. 15  
Whether he became a convert 45. 1  
His prosperity proceeded from God 48. 15     

D  
Damascus' a capital City of Syria 7. 8  
The ruin of Damascus 17. 1  
Dariuses the servant of God 21. 9  
Darius signifies a lion 21. 7. 8  
Dariuses an herald of God's judgement 21. 9  
Darkness taken for affliction 8. 21. & 50. 10. 18. and 58. 10. and 59 9  
David a figure of Christ 37. 35. & 55. 3. 4  
Why David called God's servant before he was borne 44. 1  
Why David's name is sometimes put for Christ 2. 4  
City and house of David what it is 7. 2. and 22. 9  
Days of a tree what 65. 21  
In what sense it is that days will seem years 54. 8  
What the day of the Lord signifies 13. 6  
Day put for time, prefixed 22. 5  
Why the day of the Lord is called terrible 13. 9  
The jews began their day at Sun setting 30. 29  
Death of Christ the cause and fountain of life 53. 8  
Fruit of Christ's death 53. 5. 11  
Death often noted out by the word Grave 53. 9  
In what sense it is said, the dead sing the praises of God 38. 18  
Whether the dead know our necessities 29. 22  
Delicacy, the ruin of the Roman Empire 2. 16  
Deliverance of the Church admirable, and Gods proper work 31. 8. & 49. 7  
Difference between the deliverance out of Egypt and Babylon 52. 12 See Redemption.  
Deafness of the jews proceeded from their rebellion 28. 12  
Why God defers to secure his people 33. 9  
Demosthenes alleged 47. 3  
Denys the second, how he became blind 28. 4  
Denys the tyrant, a contemner of religion, and his impiety 36. 18  
What a misery it is to be deprived of the use of holy things 48. 19  
Deserts for meadows 63. 13  
Desert taken for Chaldea 21. 1  
When descriptions are necessary 21. 3  
disloyalty of the Israelites 17. 9  
disloyalty of Senacherib 33. 8  
Divination condemned 19 12. & 44. 25  
Papists will not have their divine service examined 44. 20  
Complaints of Papists touching the abolishing of their divine service 36. 10  
Devotion of Papists what 1. 14  
Superstitious devotions 65. 3  
The devil serves to God's glory 2. 19  
Difference between David's kingdom & Christ's 2. 4  
Difference between him that fears God, and him that fears him not 5. 20  
Difference between God and men 1. 15. 18. & 30. 30. and 31. 3. & 40. 30. & 48. 12. & 55. 8. & 57 15. & 59 12. & 60. 22.  
Difference between the elect and reprobate 5. 19  
Difference between God and Idols 21. 9 and 37. 18. & 40. 18. 28. & 41. 21, 22. & 42. 8, 9 & 43. 9 & 44. 7. & 46. 3. & 48. 12. & 64. 3.  
Difference between true and false worshippers 29. 13  
Difference between a true servant of God, and a false 22. 20  
Difference that is among men, proceeds from God's vengeance 19 2  
Difference between the affliction of the elect and reprobate 12. 3  
God will be the defender of his discipline perpetually 49. 10  
Dimon a flood of Moab 15. 9  
A right order of discipline described 49. 16  
Distrust of the jews 30. 1. & 49. 14  
Distrust naturally in men 8. 7. & 43. 5  
docility a gift of God 30. 21. & 32. 2. & 42. 4. & 43 8  
docility how necessary in the faithful 48. 17. and 50. 10  
docility proceeds from understanding 41. 22  
Doctrine of God's word most necessary 3. 4  
Doctrine only makes the sacraments 20. 2  
A general doctrine drawn from a particular 54. 8  
Particular doctrine necessary 1. 17  
Doctrine of the Prophets endures ever 37. 2.  
Doctrines false, refuted by God's word only 11. 4  
Doctrine, God's sceptre 2. 4  
Domitian and his cruelty 59 7  
Diversity of gifts, the ornament of the Church 54. 13  
Drunkenness spiritual 19 14  
Drunkenness detestable in Ministers 56. 12  
Dumb dogs 56. 10  
Drunkenness condemned 5. 11. 22. & 22. 13. & 24. 9 and 28. 1. & 56. 12.  
Duty of the faithful 43. 10  
Duty of Pastors 6. 9, 10. & 8. 16. 18  
Ruin of Duma foretold 21  
Dumeans and their original 21. 10   

E  
Ear, what the opening thereof signifies 50. 5  
Earth taken for such Countries as were known to the jews by traffic 24. 1. 17  
Earth taken for her inhabitants 66. 8  
New earth what 66. 22  
Fruitfulness of the earth proceeds from God's blessing 1. 19 and 35. 1.  
The earth barren by God's curse 5. 10. & 15. 6. and 24. 5, 6. & 32. 13.  
The word Earth, put for all the world 65. 16  
Earth covered or discovered, what 33. 1  
Why the earth sustains us not 24. 5  
Earth taken for any Country 66. 8  
Those of the East abounded in ceremonies 58. 5  
The signs of their sorrow 41. 4. and 43. 27. & 51. 1. and 65. 7.  
Egyptians gross Idolaters 19 1. 3  
Punished for their pride 19 4. 2  
Egypt abounding in Cities 19 8  
Would be esteemed the storehouse of all liberal sciences 19 3. 1  
Delivered by Christ 19 19  
How it was given in ransom for the Church's deliverance 43. 3  
Per perdition 19 1  
Egyptians swollen with a false opinion of wisdom, proudly despised all nations beside as Barbarians 19 3. 16. 1  
More effeminate than other nations 19 16  
In what time they had truce with the Assyrians 19 23  
And in continual war with them ibid.  
In what sense their senselessness is attributed to God 19 14  
Their pride 19 15  
There conversion 19 19 21  
Elam taken for the Country of Persia 21. 2  
Gods election free and unchangeable 14. 1. and 44. 1. and 66. 18.  
God's free election the beginning of our salvation 45. 4  
Election depends upon God's promise 41. 8  
The end of our election 41. 10. 43. 10. 21  
Elect taken for excellent 4. 21  
Elect only believe 8. 18. & 53. 1. & 54. 13  
Elect only escape God's wrath 66. 19  
Elect only enjoy the redemption purchased by Christ 59 20  
Elect only saved 66. 19  
Elect cannot perish 8. 18  
Difference betw●ene the elect and reprobate 2. 10. and 3. 10. and 4. 3. and 5. 20. and 7. 2. 4. and 8. 12. and 10. 15. 18. and 12. 1, 2. and 13. 3. 5. 9 19 & 14. 1. 5. 20. 29. and 16. 6. and 19 22. and 21. 11. 12. 17. and 25. 10. and 26. 10. 16. 19 and 27. 4. 7. and 28. 15. and 29. 13. 17. and 30. 26. 28. 32. and 32. 17. and 33. 6. 14. and 35. 4. 10. and 39 8. and 40. 30. and 41. 22. and 42. 17. and 43. 1. 2. 21. and 45. 2. and 48. 10. and 51. 8. 17. 23. and 54. 7. 13. and 55. 6. and 26. 5. and 57 2. 20. and 59 12. 13. 20. and 60. 2. 6. 19 21. and 63. 5. 19 and 64. 3. 11. and 65. 8. 10. 13. 14. and 66. 2. 5. 12. 16. 19  
God sometimes spares the wicked for the elects sake 65. 8  
Eliakim of the blood royal 22. 24  
Put in shebna's place 22. 20  
In what sense he is said to be called of God ibid.  
Enemy's domestical 24. 16. and 36. 3. and 66. 5.  
Enemies of two sorts 41. 12  
Brethren enemies 66. 5  
Envy the wellspring of dissensions 11. 13  
Epicures and their language 39 8  
Epha, a measure of dry things 5. 10  
Ephraim taken for all Israel 17. 3  
For the ten Tribes 28. 1  
An ancient error must not be received as a law 65. 7  
Efficacy of error given to seducers to deceive the world 19 14  
Two parts of equity 58. 7  
Esau and his repentance 26. 11  
Eunuch, who 56. 3  
Obstinacy of Europe 9 10  
Excess in apparel taxed 3. 16  
We must not be led by ill examples 2. 6  
Execrations must be avoided 5. 9 and 14. 24  
Exorcisms condemned 19 12  
Expositions forced and wrested, to be avoided 48. 16  
How we are said to sin before God's eyes 65. 12  
women's wandering eyes 3. 16  
Isaiah saw God with his eyes 6. 5  
We must not follow that in God's service, which seems best in our eyes 65. 12  
Few whilst, they labour, fix their eyes upon God's blessing 65. 23   

F  
FAble of the Papists touching the ox and the ass 1. 3  
A fable of the ancients, touching the cities of Egypt 19 18  
Faith. 

True faith what 43. 10  
Not common to all 53. 1  
It must not be separate from the word 55. 3  
The mother of prayer 1. 15. and 33. 2  
It consists in certainty and sound knowledge 52. 15  
It hath need of confirmation 37. 2. 21  
It makes us partakers of all Christ's benefits 11. 2  
It gins at obedience 41. 22  
It goes before confession 43. 10.  
Implicit faith of Papists 43. 10. and 52. 15. and 54. 13  
The nature of faith 55. 3. and 64. 3  
Property of faith 64. 4  
Preparation of faith 43. 10  
Trial of faith 33. 2  
Power of faith how great 43. 14  
The unity of faith must be held 12. 6  
Difference between faith and a bare knowledge 45. 24  
Difference between faith and experience 60. 6  
Those that are destitute of faith, no members of Christ 65. 21  
The principal fruit of faith 65. ●4    
Faithful. 

All the faithful are friends of God 41. 8  
Why called trees of righteousness 61. 3  
Happy in every respect under the kingdom of Christ 30. 25. and 35. 5. and 65. 3.  
Exposed to divers slanders 36. 10. and 41. 12  
Exhorted to constancy 8. 19  
Compared to doves 60. 8  
They only fit to sing God's praises 42. 10  
Why compared to little children 66. 11, 12  
Why held for monsters 8. 18  
How called the work of God's hands 29. 23  
Compared to sheep 14 30  
The faithful Gods plant 60. 21. 61. 3  
Precious in God's sight 43 4  
Regenerate only in part 65. 7  
They are careful of others 2. 3  
All Priests, and how 23. 18. and 52. 11. and 56. 7. and 61. 6. and 66. 20. 21.  
All the seed of Christ 53. 10  
They only obtain remission of sins 33. 24  
Why sometimes left destitute of human helps 59 16  
They are said to dwell before God 23. 18  
They offer themselves in sacrifice to God 8. 7  
Sometimes constrained to blush 29. 22  
Why often wrapped in the same punishment with the wicked 65. 8  
Gods witnesses 44. 9  
They are brought to Christ 16. 5  
They overcome by patience 11. 14  
In what their affection ought to appear 12. 4  
Their afflictions divers, sharp, and tedious 26. 17. & 43. 1. & 51. 21  
The faithful subject to many miseries 4. 6  
Hated of all sorts 8. 18  
How their afflictions are of short continuance 26. 20. and 65. 16.  
Their cheerfulness 11. 2. & 40. 31  
Their extreme calamity 51. 8  
Their condition happy 4. 6. & 30. 26  
Yet miserable and contemptible in appearance 26. 19 and 33. 20. and 41. 14. and 49. 7. and 51. 23. and 54. 2.  
Their consolation 4. 2. and 5. 17. See consolation.  
Their constancy 8. 12. and 56. 6  
Their principal exercise 58. 2  
Their felicity 65. 13  
And joy 9 3, 4. and 12. 6. and 30. 16. 29. and 35. 10. 41. 16. and 43. 3. and 51. 3. 8. 11. and 56. 7. and 61. 7. and 65. 10. 18. and 66. 5. 10. 11. 14.  
Their imprecation against the Babylonians 13. 12  
Their magnanimity upheld by the word of God 8. 9  
Their perpetual conflict 8. 9 and 11. 13. and 26. 8. and 36. 15. and 54. 15, 16. and 66. 5.  
How they ought to behave themselves 11. 6. 9  
Their death 57 1. 2  
Their obedience 11. 6  
Their office 43. 10  
Their prayers not in vain 47. 8. and 65. 24  
Their patiench 10. 12. See patience.  
Their number small 1. 9 and 4. 3. and 8. 16. and 11. 11. and 26. 2. and 43 6. and 45. 20. and 50. 10. and 51. 1. and 58. 1. and 60. 22. and 65. 25. and 66. 5.  
Their perseverance 25. 6  
Their complaint under the Papacy 26. 13  
Their perpetual Sabbath 58. 13. & 66. 23  
Their spiritual sacrifices 66. 23  
Their salvation everlasting 51. 2. 8  
Their salvation joined with the ruin of the wicked 63. 4. and 66. 7  
Their salvation joined with God's glory 43. 7. and 46. 13. & 48. 11. and 60. 2.  
Their posterity blessed 65. 23  
Their victory certain 8. 9 and 9 4  
Their zeal must be moderate 36. 21  
Whether it be lawful for them to deride others in their miseries 14. 3  
Faithful for firm and stable 22. 23    
False teachers dangerous 56. 10  
Famine of the word what 30. 21  
men's fantasies the fountains of superstions 1. 29.  
Error of fantastikes, touching the sleeping of souls 57 2  
Of such as separate the word from the Spirit 59 21  
False doctrines only refuted by the word of God 11. 4  
Favour of God towards his Church 1. 9  
Fatness for prosperity 10. 16  
Fasting depends upon prayer 58. 5  
Fasting a solemn part of repentance 22. 12, 13  
How acceptable unto God 58. 5. 6  
Use of fasting 1. 11  
What the fast of hypocrites is 58. 4  
What the fast of Papists is ibid.  
Lenten fast ibid.  
Fasting the handmaid of prayer 58. 5  
The jews fast not to be condemned 58. 4  
Fasting approved when charity is joined with it 58. 6  
The bad example of our fathers not to be followed 65. 7. Sect. 2. 5.  
The abuse, and not the use of fasting taxed 58. 4. 5  
A sovereign remedy to moderate inordinate fears 8. 13  
A double fear in the faithful 7. 4  
Where the fear of God is, there is steadfastness 22. 17  
Such only fear God, as reverence his word 66. 5  
Fear of the faithful differs from the fear of unbelievers 8. 12  
Fear of God 50. 10.  
Fear of God taken for a pure affection to serve him 11. 2  
Taken for a certain rule of justice 11. 3  
How necessary it is 8. 13. and 29. 23. and 65. 7  
The fountain of wisdom 19 11  
In what sense called the beginning of wisdom 33. 6  
What fear necessary in the faithful 66. 2  
Two sorts of fear ibid.  
Feasts of Christians 66. 23  
A fiction confuted 19 1  
A fiction of the Poets 3. 12  
Fifties among the jews, what 3. 3  
Fire for extreme torment 30. 33. and 66. 15. 24  
For God's vengeance 26 11  
Fire of Purgatory invented by Papists 33. 24  
Fire and water taken for all sorts of miseries 43. 2  
Two fish pools in jerusalem 7 3  
Food taken from men two ways 3. 1  
To turn the foot from the Sabbath, what 58. 13  
Force of Christ invincible 42. 4  
Foreknowledge of God, what 41. 22  
Foreknowledge and power belongs to God only 45. 10  
Forgetfulness of God the cause of all sin 17. 7  
Forgetfulness of God punished 17. 10  
Form of an oath 5. 9 and 10. 4. and 22. 14. and 45. 23. and 49. 18  
A right form of teaching 2. 3. & 55. 12  
The foundation of our salvation 63. 7  
men's fantasies the fountains of all superstitions 1. 29. and 65. 3  
The fountain from whence all plagues issue 5. 13  
Christ the fountain of living waters 12. 3  
Free will confuted 1. 19, 20. and 49. 9 and 2. 22. and 52. 2.  
What it is in man 1. 15. 16. 19 and 2. 24. and 54. 13 Frenchmen naturally imitate the vices of others, rather than their virtues 30. 1  
Frenchmen brag to their hurt, of being subject to great Princes 19 4   

G  
GAbrias, his conjuration 21. 5  
Situation of Galilee, and why called Galilee of the Gentiles 9 1  
Gates for places most frequented 14. 31  
Mourning of the gates 3. 25. and 14. 31  
Calling of the Gentiles foretold 2 3, 4. and 11. 10. and 12. 5. and 14. 1, 2. and 19 22, 23. and 25. 7. and 26. 15. and 42. 4. 6. 11. and 45. 22. 23. 25. and 49. 6. 12. 21. and 52. 8. 15. and 54. 5. and 55. 4. 5. and 56. 3. 7. and 60. 9 and 65. 2. and 66. 19, 20.  
Glory of God joined with the salvation of the faithful 43. 7. and 46. 13. and 48. 11. and 60. 2.  
The glory of God shines in the accomplishment of his promises 42. 8  
In his works 26. 11  
And in the restoration of his Church 26. 11. and 42. 8. and 45. 23  
His glory spread throughout the world 6. 3  
His glory must be advanced above all things 43. 21  
His glory must not be profaned 48. 11  
Why the wicked see not God's glory 26. 10  
Gods glory advanced in the destruction of the wicked 63. 3  
Glory taken for salvation 62. 2  
God is rob of his glory, whilst men glory in themselves 64. 8  
Gods glory joined with our salvation 48. 11. and 64. 12  
Gods glory must be sought in him only 45. 25  
Christ's glory hidden 52. 14  
Christ shall be glorified and his Ministers, though the wicked be not bettered by their ministery 49. 5  
We must not judge of Christ's glory according to carnal reason 53. 2  
Gluttony condemned 5. 11. 22. and 62. 13. and 38. 3  
God. 

What God we must worship and acknowledge 21. 17  
God eternal 40. 28. and 43. 13. and 48. 12  
Why he is said to hide himself 45. 15  
No accepter of persons 55. 1. and 56. 36  
Why called Isaiahs' friend 5. 1  
In what sense author of all things 42. 24. & 45. 7  
God is not the author of evil 19 14. and 45. 7. and 63. 17  
Whether the author of men's blinding 19 14  
The author of Babel's ruin 13. 17. and 14. 5  
Author of jerusalems' ruin 22. 5  
Author of peace 32. 17  
Only author of our purgation 6. 7  
Bountiful by nature 1. 19 & 24. 19 & 40. 28. & 63. 10. & 64. 4  
Gracious by nature 55. 7, 8  
The comforter of his Church 51. h6  
The creator of all 37. 15  
Why called Isaiahs' God 7. 13. & 51. 21  
Why called the holy one 1. 2. 6. & 40. 25. & 43. 15  
Why called God of Israel 21. 10  
Why called Lord of hosts 3. 1. & 14. 22. and 21. 10. and 51. 15 & 54. 5  
God the only teacher of his Church 2. 3. and 8. 19 and 30. 21. and 41. 21. and 48. 17. and 54 13.  
God the only Lord by nature 11. 15  
Only conductor of the faithful 35. 9  
Why called the former of Israel 17. 7  
Why compared to a lion 31. 4. and 38. 13. and 40. 18  
And why compared to a mother 42. 14. and 46. 3. and 59 15. and 63. 9 and 66. 12.  
Why called the mighty one of Israel 1. 24. and 30. 29  
Why compared to fire 33. 15  
Why called the mighty one of jacob 60. 16  
God faithful and true 42. 9 and 49. 7  
Creator of Israel 17. 7. and 22. 11. and 27. 11. & 43. 1. and 45. 11  
Enemy of the proud 2. 11  
judge of the whole world 3. 13. & 5. 16. & 19 14. and 21. 15. and 22. 14. and 33. 22. and 59 12.  
God the only Lawgiver 33. 22  
God the only King ibid.  
Only wise 31. 2  
Only Saviour 43. 11. and 65. 8  
Only husband of his Church 57 8  
God merciful 54. 10. and 55. 7  
Almighty 41. 22  
The creator of his Church 22. 11  
The feeder of his flock 14. 30. and 44. 6  
How he is near us 55. 6  
How we must seek him 9 13. and 30. 4. and 55. 6. and 65. 10  
In what sense said to be first and last 41. 4. and 44. 6  
King of jacob and Israel 41. 21. and 43. 15. and 44. 6  
Always like himself 2. 3. and 14. 1. 27. and 26. 4. and 31. 5. and 41. 9 and 44. 6. and 46. 4. and 48. 12. 16. and 51. 6. 9 and 59 20. and 63. 7.  
God the fear and dread of his people 8. 13  
The perpetual protector of his Church 37. 35. and 54. 14  
True in all things 14. 26  
The chief minister of his word 50. 8  
A most just revenger 9 19  
Why he is said to hasten his work 21. 16  
He works three ways by men 10. 5  
How he works by Satan 19 4  
How he handles the reprobate 16. 3  
Why he handles the obstinate so severely 1. 7  
God draws men to him by two means 65. 2  
How he appeared to the father's 6. 1  
God hears two ways 37. 4  
Why he doth good to his Church 42 21  
How God created all things together 48. 13  
Why he defers his help 42. 14. & 51. 9  
Why he defers to punish the wicked 10. 3. and 13. 6. and 18. 5. and 26. 21. and 28. 24, 25. and 63. 4. 65. 6. and 66. 18.  
God teacheth two ways 54. 13  
He hears two ways 65. 24  
Only one true God 47, 8  
How he blinds and hardens men 19 14. and 44. 18. and 63. 17  
He can manifest his power every where 14. 25  
God hath a special care of his elect and faithful ones 1. 17. and 8. 14. & 11. 11. & 13. 1. & 14. 1. 5. 7. 14. 25. 30. 32. and 15. 1. and 16. 3, 4. & 17. 3. 13. 14. and 18. 4. 7. & 21. 1. 12. & 26. 1, 4, 7. & 27. 2. 3. & 30. 25. & 31. 5. & 33. 2. & 37. 7, 9, 30, 31, 35. & 41. 10, 18. & 42. 14. & 43. 3, 7. & 45. 4, 12, 18. & 46. 3. & 48. 16. & 49. 9, 15, 16, 24. & 51. 3, 6, 22. & 54. 17. & 57 1. & 58. 11. & 5. 59, 18. & 60. 2. & 62. 12. and 63. 9 and 65. 8.  
God dwells always in his Church 10. 19  
How God drives men into error 63. 7  
He beholds the heart 1. 16  
Never angry causelessly 24. 19  
Why he swears, and that by himself 14. 24. & 45. 23. & 62. 8  
God speaks after the manner of men 1. 24. and 5. 3. & 6. 8. & 14. 22. & 43. 24. and 48. 18.  
God cannot hate his chosen 27. 4  
God commands two ways 10. 6  
He punisheth men's impiety two ways 29. 11  
How God reigns 51. 4  
Why he rejects the ceremonies which himself hath commanded 1. 11  
How God sanctifies his chosen 8. 14  
God rob of his honour in the Papacy 43. 11  
God all-sufficient in himself 40. 10  
The faithful content themselves with one God only 8. 7, 19 & 10. 21  
How he is said to rise 2. 19  
How he handles the wicked 9 12  
In what time he comes 50. 2  
God calls two ways 44. 7  
God allures men to repentance by two means 22. 12  
How and how far he serves himself of the wicked 7. 18. & 10. 5. 15. & 13. 3. 17. & 14. 21, 22. & 21. 7. & 27. 7. & 36. 19 & 43. 14. & 45. 7. & 54. 16, 17.  
God sometimes chastens the wicked by degrees 24. 22  
God loves his chosen with an infinite love 40. 3. & 42. 14. & 43. 4. & 46. 3. & 49. 11, 15. & 53 10. & 59 18. & 65. 19 & 66. 12, 14.  
How great God's authority is 45. 9  
To whom God promiseth secure 42. 16  
Gods love to his Church 1. 9  
Gods secrets must not be searched into 14. 26  
His counsel must not be balanced by our reason 26. 3  
His counsel manifested in his word 46. 12  
His counsel unchangeable 14. 27. and 38. 4. and 65 15  
What his purpose is in requiring sacrifices 1. 11  
God, a wonderful workman 10. 7  
God rules all actions 10. 15  
Why God is said to hold in the Ministers with his hand 8. 11  
God will be a sanctuary to such as sanctify him in their hearts 8. 14  
He pleads not with us to pursue us in rigour 1. 18  
He judgeth otherwise then men do 1. 15  
He cannot away with excess 3. 24  
What is meant by the turning of his hand 1. 25  
In wrath he remembers mercy 1. 9  
God takes strength from bread two ways 3. 1  
Nothing can please him that comes not from a pure conscience 1. 18  
God the author both of weal and woe 62. 8  
Godliness hath the promise both of this life, and of that to come 65. 10  
Two offices of godliness 58. 6  
The golden world 11. 6  
Not unlawful to have abundance of gold and silver 2. 7  
Good always mingled among the bad 2. 4. & 8. 14. & 26. 2. & 6. 21  
The good, thin sown in Isaiahs' time 26 2  
Goodness of God towards his children 41. 13  
Goodness of God manifested in Christ 12 3  
Wherein the sovereign good consists 64. 6    
Gospel. 

The Gospel the spiritual food of the soul 25. 6. and 55. 1  
A two edged sword 11. 4  
Why compared to a Sine 60. 21  
Why compared to a standard 11. 12  
Gospel, the doctrine of reconciliation 2 4. and 57 19  
Why so hated in the world 23. 5  
It came forth of Mount Zion 23. 6. 25  
Preached throughout the world by God's commandment 45. 20  
The praise of the Gospel 25. 7  
Upon whom it works 61 1  
Who are capable of it ibid.  
The doctrine thereof not new 42. 4  
The dignity and excellency thereof 33. 6. & 49. 9  
The end 61. 1, 2, 3  
Nature of the Gospel 14. 21  
And office 11. 4. and 49. 2  
The preaching of the gospel God's gift 52. 7  
Difference between the law and the gospel 56. 7. and 66. 21  
The gospel not only sets God and man at one, but man with man also 2. 4  
The only means to quiet dissensions ibid.  
Gozan, a City of the Medes 37. 12    
Grace. 

Fruits of Christ's grace 25. 2  
Seven form grace fond invented by Papists 11. 2  
Grace of God prevents men 19 20  
Gods grace free 14. 21  
Praise of God's grace 43. 7  
To be published and communicated to all 35. 4  
Contempt of God's grace shall be severely punished 5. 5  
Tenure of God's grace 41 8. & 46. 4    
Grave put for death 53 9   

H  
HAnd of God never separate from his mouth 14. 26  
Turning of God's hand, what 1. 25  
Hand put for secure 25. 10  
To minister 53 10  
To work 26. 11  
Put for rule 11. 14  
They were wont to spread the hands in prayer 1. 15  
What profit comes by handicrafts 3. 2  
Wherein true happiness consists 25. 8  
God is said to hear two ways 65. 24  
No true fear of God, where the hearing of his word is contemned 50. 10  
Integrity of the heart required 29. 13. & 38. 3  
Hearts of men in God's hands 13. 3, 14. & 19 2  
Heaven spread out like a curtain 40. 22  
How heaven is said to be God's seat 66. 1  
To break the heavens, what 63. 19  
Heavens new 65. 17. 66. 22  
Help of the wicked vain 30. 1. 31. 1  
How farforth it is lawful to seek the help of man 8. 7  
Hell taken for the grave 5. 14  
Heshbon a city of Moab 15. 4  
Hezekias a lover of peace 36. 3  
Wonderfully troubled 37. 1  
His faith 34. 4  
His sickness 38. 1  
His pride 39 2  
His sin 39 2, 5  
The highest service we can perform to God 6. 3  
History of Alexander 45. 4  
Of an ambitious Preacher 42. 4  
A pleasant history of Maximilian the Emperor 10. 11  
History of Sir Thomas Moor 22. 17  
Use of histories 26. 2  
Why God useth the word Hissing, rather than the sound of a trumpet 5. 26  
The reason why the Prophet useth this word Ho, 55. 1  
Hobgoblins 13. 21. & 34. 14  
The holy Ghost sends the Prophet's 48. 16  
The holy Ghost God eternal 6. 10. & 48. 16  
Why compared to water 1. 16  
The true teacher of the faithful 29. 24. & 53 1  
His efficacy must not be separate from the preaching of the Gospel 49. 22. and 59 21. See Spirit  
Hope aught to be confirmed by the remembrance of benefits formerly received 11. 11. & 22. 10. and 29. 22. & 30. 18. & 37. 31. & 41. 5. & 42. 9 & 43. 3. 16. & 44. 24, 27. & 48. 21. & 51. 9 & 63. 7 & 64. 3.  
It is not expedient that the faithful should fix their hopes upon earthly commodities 65. 13  
House put for Temple 15 2  
House of David put for the King's palace 7. 2. and 22. 22  
House of prayer 56. 7  
House put for all ceremonies 66. 1  
Humanity commended 11. 4. 6 & 16. 4, & 53. 7. and 57 15. & 59 34. & 61. 1.  
Humility the beginning of faith 43. 10  
How necessary in the faithful 16. 7. & 26. 5. & 30. 17. & 57 15. & 61. 1. & 66. 2.  
Humility of Christ 7. 15. & 42. 2. & 52. 1  
Husbands proper office to provide for the family 4. 1  
Husbandry a gift of God 28. 29  
Hypocrisy the mother of all vices 10. 6  
Always joined with disdain and pride 65. 6  
Discovered by the Gospel 32. 5  
How detestable 1. 15. & 9 17. & 10. 6. & 26. 2. & 29. 13, 14. & 48. 1, 2. & 50. 10. & 63. 8. & 66. 17.  
Discerned from God's true service by the works of charity 1. 18  
No true prayer where hypocrisy reigns 1. 15  
Hypocrites greatly given to ceremonies 1. 11, 18  
Mingled among the faithful 1. 28  
Always proud 65. 5  
How they seek God 9 13  
Why compared to bulrushes 58. 5  
Casheried 52. 1  
Their fond confidence 10. 20, 22  
Their complaint against God 1. 18  
Their babbling 1. 15  
Their customs 1. 22  
Their works abominable before God 58. 4  
Their prayers and sacrifices vain 1. 15  
Their vows what 19 21  
They only gape after earthly felicity 1. 19  
They are wont to quarrel with God 1. 18  
threatenings must be redoubled against them 4. 1  
Hypocrites only careful about ceremonies 1. 18  
Never the better for the promises 1. 28  
How they must be handled 1. 4, 10, 18  
Distinguished from the faithful 65. 13, 14   

I  
jacob put for the ten Tribes 17. 4  
How he is said to be confounded being dead 29. 22  
His wrestling what 48. 1  
javan, what 66. 9  
jazar, a City of Moab 16. 8  
Idleness condemned 32. 9  
It is begotten by riches and abundance 32. 10  
What use we are to make of the furious zeal of Idolaters 44. 14  
Idolaters vain and miserable 41. 2, 9 & 44. 9  
Their zeal 44. 12  
Their hypocrisy 10. 10  
Their horrible ruin 1. 31. and 2. 18. & 65. 12  
Their liberality 65. 11  
Carnal sense the schoolmaster of Idolaters 16. 12  
They wholly depend upon events ibid.  
Their obstinacy 2. 20. and 44. 19  
Sottishness 42. 17  
Fury 46. 6  
Idolatry possesseth men's minds 1. 29  
How augmented 41. 7  
The spring of all mischiefs 27. 9  
The most hateful kind of whoredom 57 5, 7  
How detestable 41. 22, 24  
From whence it springs 40. 19  
Outward idolatry condemned 2. 8  
How fearful we should be of being corrupted with idolatry 44. 14  
Idol ministers 56. 10  
Roman idol 60. 14  
Idols matches to kindle God's wrath withal 1. 31  
Things of nought 2. 8  
They must be utterly rejected 17. 8. and 30. 22. and 31. 7  
How they are said to be made of nought 41. 24  
The works of men's hands 2. 8. and 17. 8. & 31. 7  
The trust in idols vain 8. 21  
Their Oracles, how ambiguous and deceitful 41. 9, 22  
Their vanity how great 41. 29. & 46. 2  
Idumeans, and their beginning 63. 1  
Sworn enemies of God's people 63. 1, 2  
Their ruin foretold 34. 1, 10, 11. & 63. 1  
jehu profaned Baal's altars 30. 22  
jereboam hath many followers 22. 23  
jerusalem miraculously saved 10. 32  
Why called the City of God 45. 13  
Why called the daughter of Zion 1. 8  
Why called City of vanity 24. 10  
How said to be form of old 37. 26  
How she is said to have played the harlot 1. 21  
In what sense called virgin 37. 21  
How her foundations are said to be everlasting 44. 7  
jews. 

jews original 41. 4. & 43. 27. & 51. 1. & 65. 7  
Apostates 1. 4  
Bold in forging fables 37. 36. & 40. 31. & 48. 21  
Corrupters of the Scripture 49. 6  
Why called a nation spoilt 18. 2  
A pattern of cursing 65. 15  
Their children degenerate 29. 22. & 31. 6. & 48. 1 and 57 3  
How enemies of God 1. 24  
Inexcusable 2. 5, 3. & 31. 4. & 40. 28. & 42. 20. & 44. 8. & 48. 5. & 50. 1, 2. & 65. 12. & 66. 4.  
Defiled with the corrupt customs of the Gentiles 2. 6. & 48. 5  
The first borne in the Church of God 14. 2. & 19 25  
Why compared to a worm 41. 14  
They leaned upon the power of the Egyptians 19 1. & 30. 1. & 31. 1  
Why it is said they offered no sacrifices to God 43. 23  
Their afflictions divers 1. 2  
Their apostasy 1. 2, 4, 21. & 5. 24  
Their insatiable covetousness 2. 5  
Their blinding 6. 10. & 29. 10, 11. & 42. 19  
Their wilful blinding 42. 21  
Their woeful condition 3. 12  
Their false confidence 30. 17  
Their rebellion and obstinacy 1. 5. & 6. 9, 10. & 9 8, 13. & 22. 6, 7. & 29. 7. & 30. 1. & 31. 1. & 48. 4. & 49. 6. & 57 10, 17. & 59 1. & 65. 2, 5. & 66. 4.  
Their distrust 30. 1. & 49. 14  
A fable of theirs touching Senacherib 37. 38  
Their vain confidence 20. 1. & 22. 3. & 29. 1. and 23. 1, 2. & 66. 1  
Their boasting 57 4. & 65. 15  
Their hypocrisy 20. 13, 20. & 30. 10. & 58. 3  
Their pride 22. 3. & 65. 15  
Idolatry 1. 29. & 2. 8    
Impudence 48. 3  
Infidelity 65. 3  
Ingratitude 1. 2. & 2. 5. & 5. 2. & 22. 11. & 24. 5. & 26. 10. & 27. 11. & 28. 7. & 29. 22. & 31. 1. & 41. 9 and 46. 8. & 48. 3. & 50. 3. & 63. 8. & 65. 3  
Their desperate malice 1. 4  
Their diseases incurable ibid.  
Their fathers how wicked 43. 27  
Their prerogative 19 25. & 22. 1. & 42. 6. & 61. 9  
Their presumption 30. 12  
headiness 20. 2. & 26. 2. & 29. 1  
Their sottish brutishness 29. 9 & 42. 22, 25. & 57 10. and 60. 9  
Their superstition 65. 11. & 66. 3  
Carelessness 1. 7. and 28. 9  
Equality of jews and Gentiles 45. 23  
Why the jews were discontented with their estate 8. 6  
Titles given the jews to their disgrace 7. 13  
Provoked by the Gentiles 2. 5. & 55. 6  
Ignorance voluntary condemned 5. 13  
Whether it be the cause of all evils 5. 13  
Ignorance excuseth not 27. 11  
A learned ignorance 6. 4  
Why the Hebrews call all sins ignorance 27. 11  
Of a simple and an affected ignorance 5. 13  
Nothing more unseemly in Ministers of the word, than ignorance 56. 10  
Limb 13. 21  
An abomination to erect and set up Images 40. 18  
Images held to be lay men's books 2. 8  
And what fruit they reap by them ibid.  
A wicked imitation 57 5. and 66. 3  
Immortality of souls 57 2  
Impatience must be corrected 16. 5  
Impenitency how displeasing to God 22. 14  
A great sin ibid.  
Implicit saith of the Papists what 52. 15  
Imprecation of the faithful against the Babylonians 13. 12  
Incredulity a dangerous sickness 42. 8  
It only provokes God to wrath 45. 24  
The punishment of it 6. 10  
Signs of infidelity 40. 5  
Infidelity cause of trouble in the mind 30. 15  
Infirm, how they must be supported 42. 3  
Ingratitude a detestable vice 44. 21  
It ought to be eschewed 60. 15  
Inhumanity flows from the contempt of God 59 3  
Inhumanity condemned 16. 4  
innocency of Christ 53. 9  
Good intents of Papists confuted 66. 4  
God rejects our good intentions, if they be not warranted by his word 65. 7  
Use and force of interrogations 23. 9 and 43. 19 & 48. 11. and 51. 19 and 57 6. and 63. 1, 12.  
All inventions of men condemned 1. 29  
Why men please themselves so much in their inventions 1. 12  
Nothing angreth God more, than when we follow our own inventions 65. 2  
Invocation of God's name accompanied with true repentance 19 22  
Invocation put for God's whole service 64. 6  
Very necessary in the faithful 41. 17. & 55. 6  
Invocation of Saints departed, confuted 65. 24  
True joy flows from God's favour 12. 2, 6. See Faithful, Wicked.  
Isaiah, the kinsman of Christ 5. 1  
Exposed to the outrages of the wicked 50. 4  
Why he was commanded to walk naked 20. 2  
A Prophet appointed for the jews 1. 1. and .6 and 23. 18  
He bewails the desolation of the Church in pitiful manner 22. 4  
Why he bewails the calamity of the Church's enemies 16. 9  
In what sense he terms the Idols profaned 30. 22  
Why he separates himself from the crew of the wicked 42. 24. & 59 3  
How he is said to command the Medes and Persians 13. 2. & 21. 2  
He speaks in the person of another 16. 9 and 21. 3  
He represents God's person 21. 2  
Why he preacheth to the afflicted jews of his time 1. 7  
How he is said to see God 6. 1  
Why called God's friend 5. 1  
His authority confirmed 6. 8. and 7. 11. and 13. 2. & 16. 13. & 50. 4  
His invincible constancy 8. 8. and 22. 17. and 25. 1. and 30. 8. and 39 3. 5. and 62. 1.  
Whether his nakedness was unbeseeming him or no 20. 2  
His vocation newly confirmed 6. 1  
Isaiah the son of Amos 1. 1. and 2. 1. and 13. 1. and 20. 2  
Israel a name most honourable 1. 3  
Named by way of dishonour 4. 7  
Israel double 43. 6  
Cause of the Israelites ruin 17. 10  
Their false confidence 17. 9  
Their ingratitude 17. 9, 10  
Their disloyalty 17. 9  
Their pride 28. 1  
Italians, and the signs of their sorrow 15. 2  
judah put for the whole nation 1. 1  
judeah and the ruin thereof foretold 22. 1  
Why called the valley of vision 22. 1  
judea full of mountains 65. 9  
Why called isle 20. 6  
judgements of God true 1. 15. and 59 12  
Why compared to fire 66. 15  
Gods judgements against the wicked, terrible 9 17  
How they ought to be pondered 19 13. and 28. 13  
Always most just 14. 21. and 16. 3. and 21. 2. and 30. 31. and 33. 1. and 39 5. and 41. 15. and 65. 7.  
Their use 26. 9  
To judge, put to rule 2. 4. 16. 5  
judges ought to be eyes, ears, hands, and mouth for the widows and fatherless 1. 23  
judges put for all sorts of governors 3. 2  
judgement put for right 40. 27  
Taken for moderation in afflictions 30. 18. and 64. 8  
Put for form of government 51. 4  
For right 1. 17, 21. and 4. 4. and 32. 16. and 61. 8  
For protection 16. 5. 59 9  
justice taken for equity 33. 15  
For succour 46. 13  
For protection and faithfulness 16. 5. and 45. 13. and 51. 5. and 54. 14. and 59 9  
For integrity of heart 48. 1  
For right 54. 17. and 62. 1  
For a State well governed 48. 18  
For testimony of justice 58. 8  
For truth 63. 1  
What true justice is 57 1  
It must be sought in God only 45. 25  
justice hath two parts 58. 7  
Just taken for tried 41. 26   

K  
Keys of the kingdom of heaven what 22. 22  
Keys a sign of possession ibid.  
Key of the house of David ibid.  
The key that opens unto us the door of Christ's kingdom 65. 2  
King of judah figure of Christ 14. 30  
King of Babylon, why compared to the morning star 14. 12  
Cruelty of the King of Babylon 14. 17  
His pride 14. 13  
A King ought to be a father of the Country 22. 21 See Princes.  
Duties of Kings 49. 23. and 60. 16  
In what sense called nursing fathers of the Church 49. 23. See more in 60. 11. and 62. 2  
No true rest out of Christ's kingdom 65. 21  
Kingdom of Christ eternal 6. 7. and 16. 5  
Established in despite of all his enemies 29. 22  
Why called the end of days 2. 2  
Contemptible in appearance 53. 2  
Kingdom of Christ and David, in what they differ 2. 4  
Kingdom of Christ not yet complete 60. 18  
Prophesied of 2. 2  
Peaceable 2 4  
Spiritual 11. 2, 4, 14. and 16. 5. and 42. 1. and 56. 7. and 60. 2. and 61. 6. and 62. 6  
Beginning of Christ's kingdom 53. 2  
Kingdom of judah a figure of Christ's kingdom 33. 17  
Why the kingdom of Israel is called anointing 10. 27  
Wherein the defence of kingdoms consisteth 19 3  
To bow the knee before Christ, what it signifies 45. 23  
The knowledge of God's name consists in three things 52. 6  
Knowledge of God engraven in the minds of all men 33. 15  
The foundation of all true religion 19 21  
Men cannot attain the perfection of it in this life 6. 2  
Men may come to the knowledge of God by bestolding the heavens 40. 26  
Knowledge of God certain in the gospel 25. 9  
How necessary the knowledge of God is 11. 9 and 26. 8. and 54. 13   

L  
FEw whilst they labour, fix their eyes upon God's blessing 65. 23  
Land of the living 38. 11  
Law and the Gospel wherein they differ 66. 21, 27  
Law called Oppia 3. 17  
Law taken for gospel and doctrine 42. 4  
For the word of God 2. 3  
The praise of the Law 8. 20  
The principal end and use of the law 45. 18. 19 & 51. 4  
The excellency of the Law 8. 20  
How needful the publishing of it is 42. 21  
The seat of the Law in the heart 51. 7  
The difference between the law and the gospel 66. 21, 23. & 61. 1  
Leprosy a civil death 6. 1. 58. 4  
Lenten fast 58. 4  
Leviathan what 27. 1  
Lycurgus made no law against the ingrateful 1. 2  
Liberality of God towards his 12. 3. and 65. 10  
True liberality what 32. 8  
Our life but a vain imagination, till God's presence hath awakened us 6. 5  
Life, how it ought to be ruled 33. 19  
Life of man limited 38. 5  
Shortness of man's life 38. 12  
The end of man's life 38. 11. 18. 22  
Fragility of man's life 40. 6  
We must labour after integrity of life 26. 2. and 43. 23. and 52. 11. and 56. 1  
How far lawful to desire long life 38. 10. 22  
Light taken for prosperity 58. 8, 10. and 59 9  
No light where the doctrine of the Prophets is wanting 60. 3  
Libna a City what 37. 9  
Lip put for tongue 19 18  
To look put for hope 20. 3. and 31. 1  
To look to God what 17. 7  
No love comparable to God's love 63. 9  
Infinite love of God towards his 40. 3. and 42. 14. & 43. 4. and 46 3. and 49. 11, 15. and 50. 10. and 59 18. and 65. 19 and 66. 14  
Self love the wellspring of all evils in men naturally 11. 9  
A notable description of God's love 65. 19  
Lucifer held for king of devils absurdly 14. 2  
judgement day terrible 10. 3  
Luther a Prophet of God and of his death 57 1   

M  
MAdian 10. 16  
Madianites subdued by Gedeon 9 4  
Magic condemned 19 3  
Magistracy and ministery what 56. 10  
Magistrates called of God 22. 20  
A singular blessing of God to have a good Magistrate 1. 26  
Evil Magistrates sent of God in his wrath 22. 21  
Authority of Magistrates 3. 13  
Their duty 3. 4. 22. 21, 24. and 20. 22  
Consolation for them 22. 23  
Their office an office of labour 22. 4  
They ought to be the fathers of the Country 3. 5  
Gods majesty opposed to the pride of Magistrates 3. 15  
In what sense God is said to be our maker 17. 7. & 37. 26. and 51. 13. See creation new.  
The word Many, taken for All 53. 12  
Whether merchandising be lawful 23. 15, 17  
Oft times replenished with deceits 2. 16  
Merchants of Venice 23. 8  
Sacrifice of the Mass impudently maintained by Papists 19 19  
Meekness in Pastors required 42. 4  
Meekness commended 11. 4, 6. and 53. 7. and 57 15. and 61. 1  
No true meekness without the Spirit of Christ 11. 6  
Meekness of Christ 42. 3  
All the promises grounded upon the Mediator 9 6  
The benefit of meditation 26. 8  
We must meditate in God's works of old 51. 9  
What ought to be our meditation in the day of affliction 63. 7  
The Medes authors of Babel's ruin 13. 17  
Their cruelty 13. 18  
In what sense called vessels of wrath 13. 5  
How said to be sanctified 13. 3  
Men miserable by their own fault 59 11  
Why compared to grasshoppers 40. 22  
They do in vain promise unto themselves any certain abiding here 34. 17  
To trust in men vain 29. 5  
Their felicity consists in obedience 1. 19  
Their glory vain 19 11  
Their blockishness 55. 2  
Their hearts are in God's hands 13. 3. 14. and 19 2  
Their condition out of Christ 49. 8. 9  
Their nature before their conversion 65. 25  
men's days limited 38. 5  
That which is attributed to them, is taken from God 31.3  
Their power not to be feared 7. 4  
Why that is sometime attributed to men, which belongs to God 1. 16. and 41. 16. and 45. 14. and 62. 12  
God corrects in measure 27. 8. and 64. 9  
Menaces of the Prophets to be feared 13. 5  
Mercy a testimony of piety 1. 18  
It ought to be preferred before sacrifices 58. 9  
To whom it is promised 64. 11  
Mercy of God great 23. 17. and 19 24. and 30. 18. and 31. 6. and 33. 2. and 40. 2. and 54. 7, 10. and 55. 7. and 57 16, 18. and 63. 7. 15.  
Nerits of men refuted 43. 4, 25. and 44. 2. and 63. 7. and 65. 2  
What ought to be the principal care of Ministers 62. 1  
Ignorance in Ministers unseemly 56. 10  
Ministry of Christ effectual 42. 4. and 53. 10  
A commendation of the ministery of the word 50. 10. and 62. 7  
With what authority Ministers must be furnished 21. 10  
What a majesty the word hath in the ministry of man 13. 2. 4. & 21. 2  
A lesson for Ministers 2. 10  
The voice of God's Minister, the voice of God 50. 10  
Ministers must look to meet with oppositions in their ministry 50. 6. See Miracle.  
What discretion ought to be in Ministers 1. 28  
Miracles joined with the word, are as seals put unto it 7. 10  
No new miracles must be forged to purchase authority to Christ 1. 3  
Use of miracles 7. 10  
It is a miracle that a faithful Minister should stand 49. 2  
Moabites and their original 15. 11  
Their cruelty and inhumanity 15. 1. and 16. 3. and 25. 10  
Their ruin foretold 15. 1  
Their flight 15. 4. and 16. 2  
Their obstinacy 16. 1  
Their pride 16. 6  
God must not be mocked 30. 28  
Monks and their vows 19 21  
Monarchy of the Babylonians composed of divers nations 8. 9 & 17. 12  
Stronger than other Monarchies 13. 11, 14. 26, and 47. 5  
Monarchy of tire very renowned 23. 12  
Mount Olympus 2. 2  
Mountain put for Temple 16. 1  
Moudt Zion put for the Church 10. 12  
Consecrated unto God 18. 7  
Mountain of holiness put for the rule of well living 65. 11  
High mountain for Babylon 13. 2  
The multitude rejects the little flock 66. 5  
In what sense the word Murderers is taken 1. 15. 21  
Music not to be condemned 5. 12   

N  
NAbalists described 58. 7  
Nabuchadnezar God's scourge 42. 25  
Name taken for renowned 62. 2  
A new name given the Church 62. 2  
Fathers must impose the name upon their children 7. 14  
Name of God for God himself 30. 27. 32  
Name called upon what 4. 1  
Nature of Christ's kingdom 62. 6  
Nature in a manner restored by Christ 16. 8  
Navigation not to be condemned 2. 16  
Nebo an Idol of the Chaldeans 46. 1  
A City of Moab 15. 20  
No new thing for brethren in the Church to be enemies 66. 5  
New heavens and a new earth 65. 17. & 66. 22  
New for notable and excellent 42. 10  
Nilus 11. 15. and 18. 2. and 19 5  
A flood watering Egypt, and serving in stead of rain for the Country 19 7  
The drying up of Nilus, a sign of barrenness ibid.  
Ninive the capital City of the kingdom of Ashur 37. 37  
Noph a renowned City in Egypt 19 13   

O  
OBedience the mother of true religion 1. 29  
Most acceptable to God 1. 12. 19 29. and 6. 8. and 43. 23. and 58. 14. and 65. 4.  
Obedience nothing without faith 65. 11  
Passive obedience of Christ 53. 7  
Christ's obedience absolves us before God 53. 11  
Obediencee to the first Table, must be tried by obedience to the second 1. 18  
Obedience better than sacrifice 1. 29  
He that is oldest in the Church, must resemble a little child 66. 11  
Oath, a kind of God's service 19 18. & 45. 23. & 48. 1. and 65. 16  
An oath must be taken with reverence 45. 23. and 62. 8  
Form of an oath in the Scriptures 5. 9  
Why the form of an oath is not fully uttered 14. 24. and 62. 8  
How much an Omer contains 5. 10  
Onias and his counsel to Tholemeus 19 19  
Oracles of the Idols false 41. 22. and 42. 9  
Oreb a City, whence it took her name 10. 26  
Orders perverted 5. 27. and 38. 22  
God hath care of orphans 1. 17. 23  
Ornaments of the Popish Church 48. 18  
Organs 1. 30  
Overweening of the jews 29. 9 and 57 10  
Pride and overweening vain in the wicked 5. 26. and 7. 2. and 9 19 and 16. 1. and 24. 17. & 28. 15. 18. and 29. 1. 15. and 32. 10. 17. and 47. 7. and 50. 11. and 59 4  
Overweening rooted naturally in the flesh 44. 19   

P  
THe impiety of the Papacy discovered by the gospel 32. 6  
Papists the sworn enemies of the gospel 34. 5  
Why they cannot agree with the gospelers 31. 3  
Papists abhor gospelers as strange monsters 8. 18  
Papists confound remission of sins with repentance 59 20  
Papists join God with Idols 17. 8  
Papists rob God of his honour 43. 11  
What schoolmaster hath taught the Papists to speak like Christians 36. 13  
Papists glory in their multitude 44. 11  
How Papists take Kings for nursing fathers of the Church 49. 23  
Papists prefer their idle ceremonies before the true Sacraments 20. 2  
Papists will none of Christ for their teacher 55. 4  
Whence the Papists fetch their authority for abstaining from flesh 22. 13  
Whence the Papists prove auricular confession 38. 15  
Whence they have drawn their seven form grace 11. 2  
How they establish their free will 1. 19 20  
How they prove the dead see all we do 29. 22  
Upon what they ground the intercession of Saints 37. 35. and 63. 17  
Pride of Papists 1. 26. and 8. 14. and 41. 19 and 61. 3  
Their boldness in profaning Gods mysteries 1. 3  
Their sottishness touching the worship called Dulia 2. 8  
Their execrable blasphemy touching the reading of the Scripture 48. 17  
Their blindness 44. 15  
Their slanders against the Ministers of the gospel 32. 6. and 36. 7. 10. 14. and 54. 17.  
Their conscience always in perplexity 32. 18  
How vain their service is 29. 13  
Their childish distinction touching remission of sins 33. 24. and 38. 17. and 43. 25. and 53. 5  
Their doctrine touching repentance 55. 7  
Their Church what 11. 9 and 28. 17. and 33. 6. 22  
Their Bishops what 48. 16  
A fable of theirs touching the Ox and the Ass 1. 3  
Their implicit faith 43. 10. and 52. 15. and 54. 13  
Their opinion touching the work wrought 1. 11  
Their felicity 46. 5  
Their fury in maintaining their superstitions 44. 14  
Their idolatry 1. 29. & 40. 18. & 41. 7. & 44. 10  
Their impudence 11. 4  
Their woeful perplexity of spirit 28. 12  
Their vain travails 30. 6  
Their bounty in Idol worship 65. 11  
Their language heretofore barbarous, now what 36. 13  
Their obstinacy, and whence it springs 41. 1  
Their sacrifice full of sacrilege 61. 9  
Their sacraments what 20. 2. and 66. 23  
Their satisfactions confuted 33. 24  
Their hurtful simplicity 6. 4. and 44. 20  
Their superstitious service of Angels 37. 36  
Their extraordinary prayers 16. 12  
Their bragging 1. 30. and 29. 14. and 36. 19 & 45. 20. and 49. 21. and 62. 5.  
Their vows what 19 21  
Pastors. 

Pastor's must not only feed, but defend the flock 62. 6  
Pastors faithful, a singular blessing ibid.  
How necessary in the world 49. 17  
Why so hated of men 30. 10  
Exposed to the slanders of many 29. 21. and 50. 6. 8. and 51. 8  
All Priests 23. 18. and 61. 6. and 66. 20. 21  
How the spouse of the Church 62. 5  
They have need of confirmation 8. 11  
How they are said to remit sins 43. 25. and 63. 12  
Their cheerfulness 51. 8  
Covetousness in them condemned 56. 10  
What the authority of Pastors is 43. 25. & 47. 1  
Their condition 50. 6. and 51. 8  
Their consolation 6. 10. and 8. 16. and 28. 14. and 29. 21. and 49. ●. and 51. 16. and 62. 7.  
Their constancy and magnanimity 8. 16. and 29. 21. and 50. 7  
Their contempt 59 21  
Drunkenness detestable in Pastors 56. 12  
Confidence of Pastors 7. 13. and 50. 8  
Their glory ●9. 5  
Their labour most acceptable unto God ibid.  
Their meekness 42. 3  
Their conflict 42. 1. and 49. 4. and 50. 7  
Their sending 52. 7  
Their duty and office 2. 10. and 5. 23. and 7. 13. and 11. 4. and 21. 10. and 22. 4. and 35. 3. 4. and 39 3. 8. and 40. 6. and 42. 3. and 47. 1. and 49. 3. and 50. 4. and 51. 6. and 56. 10. and 62. 1. 6. 10. 11.  
Two offices in Pastors 4. 30  
Their prayers 62. 7  
They must be regarded 46 23  
Their patience 51. 8  
How necessary their presence is 49. 17  
Their discretion 1. 28  
Complaint 49. 3. and 53. 1  
Severity 58. 1  
Vehemency ibid.  
Slothfulness condemned in Pastors 56. 10. 11  
What care Pastors ought to have for the salvation of the people 6. 11  
What trust God commits to Pastors 5. 1    
Patience. 

Patience of God 42. 14. and 57 11. and 65. 6  
Gods patience must not be abused 65. 6  
Patience necessary in the faithful 13. 22. and 16. 5. and 18. 7. and 24. 22. and 26. 8. and 20. 21. and 30. 18. and 33. 2. and 34. 8. 16. and 40. 26. 31. and 42. 10. and 45. 9 15. and 49. 14. and 51. 4. 7. and 53. 7. and 61. 7. and 62. 1. and 65. 24.    
Peace promised to the Church 11. 13  
Peace put for prosperity 9 6. & 26. 3. 12. & 48. 18. & 52. 7. & 54. 10. 13. & 66. 12.  
Peace proceeds from God's presence 41. 10  
Peace nourisheth justice and integrity 59 8  
How far to be sought 32. 17. & 38. 17. & 59 8  
Peace of conscience the fruit of the gospel 2. 4  
Peace of conscience proper only to the faithful 32. 18  
The gospel sets man at peace with man 2. 4  
Way to seek peace 32. 17  
Pellagians, heretics 54. 13  
Papists become Pellagians 54. 13  
The chief perfection of righteousness 1. 4  
Three persons in one divine essence 6. 3. 8  
Perseverance of the faithful 25. 9  
Whether Peter were at Rome or no 29. 1  
Peter made to work miracles by the Papists being dead, who protested he did none by his own power being alive 48. 5  
How Philosophers dispute of virtues & vices 32. 5. and 53. 11  
Physic not to be contemned 38. 21  
In what sense it is said that a pillar should be set up in Egypt 19 19  
We must not plead nor contend with Infidels 36. 21  
The end why we are planted in the Church 60. 21. and 61. 3  
Two sorts of planting 61. 3  
Popery, with all the filth thereof, hath proceeded from the domestic enemies of the Church 24. 16  
Popish Priests sacrilegious 61. 6  
Popish preparations 61. 3  
Pope, Antichrist 49. 23  
He impudently brags to be Christ's Vicar 60. 10  
Thunderings of the Pope against the true servants of God 66. 5  
Why his impiety was not forthwith discovered 29. 15  
Whence it comes that many defend his tyranny 49. 23. and 60. 9 10  
His Persian like pride 49. 23. and 60. 10  
And his Clergies also 60. 10  
A profane King 49. 23  
Posterity of the faithful blessed 65. 23  
Posterity of unbelievers accursed 14. 20. and 34. 11  
Care must be had of the posterity 38. 9 16. 19 and 39 8. & 41. 25. & 43. 10. & 49. 18.  
The faithful oft times richer in their poverty, than the greatest kings of the earth in their superfluity 65. 13  
Power of Christ invincible 9 6  
Power of God must be considered two ways 52. 10  
Gods power must be joined to his promises 14. 26  
His power not idle 26. 4  
It must not be measured by men's capacity 21. 10  
It must not be tied to second causes 42. 15. & 43. 21  
Invincible 28. 21  
Infinite 21. 10. & 40. 22. & 46. 5. & 48. 13. & 49. 24. & 50. 2. & 51. 9 12. & 54. 5. & 55. 12, 13. & 59 17. & 62. 10. & 63. 5, 6, 15. & 66. 19  
We must not fear the power of men 7. 4  
Gods power must not be separate from his word 44. 24  
What the Papists mean by God's absolute power 23. 9  
How God's power must be considered 14. 26. & 21. 10. & 29. 22. & 30. 30. & 40. 12. 26. & 42. 5. & 43. 11, 12. & 44. 24. & 45. 7, 16. & 49. 10. & 61. 11.  
Prayer put for God's whole worship 64. 6  
Prayer is a pouring out of our hearts before God 63. 16  
Prayer necessary in the faithful 41. 17. & 51. 9  
To lift up prayer what 37. 4  
Prayer of Papists full of doubtings 33. 2  
Prayer joined with praise 12. 4  
Prayer and preaching must go together 62. 7  
Prayer the greatest service of God 56. 7. & 64. 6  
Praises of God ought to sound without ceasing 6. 3. & 38. 18. & 42. 10. 12. & 44. 23. & 49. 13.  
God's praises must proceed from affection of the heart 25. 3. & 29. 23  
Gods praises must be sounded forth every where 24. 16. & 43. 21  
Who fit to praise God 12. 4  
High Priest, a figure of Christ 29. 14  
evangelical priesthood 66. 20  
Popish priesthood what 61. 6. & 66. 20  
Prerogative of the jews 19 25. & 22. 1. & 42. 6. and 61. 9  
Presence of God chaseth away fear 41. 10. & 43. 5  
A dangerous thing to accept presents 5. 23  
Pride. 

Pride of women 3. 16  
Pride of the jews 22. 3. & 65. 15  
Pride of the Israelites 28. 1  
Pride of the Moabites 16. 6  
Pride of Papists 1. 26. & 8. 14. & 41. 29  
Pride of Babel's King 14. 13  
How detestable pride is before God 2. 11. 13. 11. & 14. 15. & 16. 6. & 23. 9 & 26. 5. & 30. 17. & 39 5. & 47. 8  
Pride always joined with impiety 51. 23  
How pride must be repulsed 2. 22  
Pride the cause of ruin 16. 6, 7    
Princes are called of God 22. 20  
They ought to be fathers of the people 22. 21  
Their duty and office 30. 22. & 32. 1. & 49. 23  
What course Princes take to plunge themselves the more freely in their pleasures 21. 5  
It is not always profitable to be subjects of great Princes 8. 7. & 19 4  
Princes do great harm by their bad examples 1. 23  
Good Princes must not only care for their own times, but for the posterity also 22. 24  
Princes haunted with flatterers 19 11  
Princes must beware whom they advance 22. 18  
A consolation for good Princes 22. 23  
Princes can hardly be brought to think themselves men 10. 18  
Princes houses should be God's houses 3. 14  
Principality of Christ 9 7  
Profanation of God's service 1. 14  
Outward profession necessary in the faithful 45. 25  
Promises of God most certain 52. 6  
We must patiently wait for the performance of God's promises 7. 9  
The promises of God include temporal blessings as well as spiritual 65. 10  
The promises and the execution thereof go together 52. 6  
The necessity of prophecy 42. 27  
In what time the prophecies were gathered 7. 7  
Prophecies were not orderly collected 22. 9 and 44. 17  
Prophecies were not written for the men of one age only 30. 8  
Authority of prophecies established 44. 28  
Use of prophecies 41. 17  
Prophecies agreeing to Christ 11. 1  
Whereunto the prophecies tend 15. 1  
Vehemency of the Prophets 1. 2. & 2. 9 & 3. 15. and 7. 13  
Prophets put for all teachers 3. 2  
Prophets Gods servants 43. 10  
How far subject to Kings 39 5  
Why in old time called seers 1. 1. & 21. 5. 6. & 29. 10. and 30. 10  
Counsels must be asked of the Prophets in times of calamity 37. 2  
Prophets spoke not of themselves 1. 1  
God never threatens so severely by them, but he leaves some hope of pardon 65. 8  
They spoke of Babylon obscurely 21. 1. 3  
The Prophets in their sermons are wont to allude much to M●ses 3. 12. and 8. 20. and 11. 12. & 17. 9 10. 12. & 22. 2. & 33. 14. & 34. 16. & 43. 5. 28. & 51. 3. and 65. 21.  
Prophets the mouth of the Lord 8. 19  
Why the Prophets are wont to enforce the duties of the second Table rather than those of the first 1. 18  
To reject the Prophets, is to reject God himself 30. 10  
The Prophets sometimes speak in the person of another 21. 3  
The doctrine of the Prophets endures for ever 37. 2  
Prophets never void of human affections 6. 11. and 22. 4  
They often take upon them the person of the Church's enemies 15. 5. & 16. 9 11. & 21. 3  
In denouncing judgements against nations, they mention those things chief in which they most abounded 16. 8. & 19 8  
Prophets, the friend of the bridegroom 5. 1  
Rules to be observed in reading the Prophets 1. 2. 18. 29. & 5. 17. & 7. 14. & 9 6. 7. & 10. 24. & 13. 9, 10, 19 & 14. 22. & 27. 10. 13. & 30. 8. 25. 30. & 32. 1. 16. 19 & 34. 1. 4. & 41. 16. 24. & 42. 1. & 44. 1. & 48. 14. 21. & 9 1. 3. & 54. 2. & 55. 12. & 56. 1. 7. & 57 3. and 60. 6. 10. & 61. 21. & 64. 1. 4. & 65. 13. 21. and 66. 15 20. 25  
Prosperity of Cyrus was of God 48. 15  
Prosperity of the wicked transitory 5. 16. & 7. 2. & 8. 21. & 13. 13. and 15. 4. and 16. 3. and 18. 5. and 26. 14. and 28. 1. and 32. 10. and 34. 5. and 41. 14. and 45. 16. and 47. 7. 8. and 51. 7. and 61. 7. and 66. 15.  
Prosperity must not be abused 38. 17  
Prosperity must be used with sobriety 32. 13  
God cannot endure the proud 13. 11. & 16. 6, 7. and 22. 17  
¶ Proverbial speeches, applied to sundry uses in the Commentary: and noted out in Chapter, verse, and section. 

As like as one egg is to another 1. 10. 1  
Every one hath the heart of a King 2. 11. 2  
The vine loves the high hills, the West, and the side of a wood 5. 1. 5  
An ill weed grows apace 14. 21. 4  
Venetians revenues lie in the sea 23. 3. 1  
The daughter devoured the mother 23. 12. 3. and vers. 13. 2  
joy shines then in her perfection, when there is matter of joy 24. 11. 2  
The Church cannot flee her home enemies 24. 16. 6  
It is best never to be borne, or being borne, to die quickly 26. 17. 4  
To fly without wings 30. 1. 9  
An hours bird 32. 8. 2  
Caterpillars the calamity of the Commonwealth 33. 4. 2  
A rich son of a great thief 37. 10. 2  
Man, a days bird 38. 13. 1  
It is harder to bear prosperity, than adversity 39 2. 2  
The Prophets trouble the feast 39 3. 1  
The Eagle in the clouds 40. 31. 2  
Of a naughty Crow, a naughty egg 43. 27. ●  
Money the sinews of war 44. 2. 1  
To howl amongst wolves 59 15. 1  
Such birds, such eggs 65. 7  
A terrible proverb 65. 15  
Providence of God how considered 10. 13. and 18. 4. and 23. 9 and 25. 1. and 40. 22. 23. and 42. 24. and 43. 9 and 44. 28. and 45. 18. and 51. 6. and 54. 16. and 57 1. 15  
That the world is guided by God's providence, is not a thing easily believed 13. 1  
In what sense the word Proverb is taken 14. 3  
Purgation of sins must be sought in Christ only 53. 10  
The Church is purged by the Spirit 4. 4     

Q  
divers questions with their solutions 1. 7. 18. & 6. 1, 4, 10. and 7. 12. and 7. 12. and 10. 6. 15. and 11. 13. & 14. 21. 27. and 19 14. and 27. 9 and 37. 26. and 38. 4. 7. and 44. 25. and 54. 16   

R  
RAbbins coiners of fables 37. 36. and 38. 1  
Rabbins careful observers of the least pricks in the Hebrew 9 7  
Rabseche proud and a blasphemer 36. 10  
Rabseches speech full of pride and outrage against God 36. 13  
Rabseche the devils mouth 36. 10  
Rain, rare in Egypt 19 7  
Rebellion the cause of all evils 6. 10  
Rebellion of the wicked 5. 24. and 16. 1. and 18. 19 and 57 11  
Rebellion of the jews 1. 5. and 6. 9, 10. and 9 8, 13. and 22. 6, 7. and 26. 7. and 30. 1. and 31. 1, ●. & 48. 4. and 49. 6. and 57 10, 17. and 59 1. and 65. 25. & 66. 4  
The true way to be reconciled unto God 59 20  
Renouncing of ourselves goes before our reconciliation with God 55. 7  
Redemption a special gift under the kingdom of Christ 35. 10  
Redemption obtained by Christ, aught to be prized above all other benefits 9, 6  
Redemption wrought by Christ, excels all things in the world besides 43. 18, 19 and 52. 12  
Redemption must be extolled openly 42. 12  
The end of our redemption 27. 13. & 29. 23. 32. and 35. 10. and 43. 2. and 44. 28. and 55 13 & 63. 18.  
Difference between the redemption out of Egypt, and that out of Babylon 52. 12  
The true reformation of the Church 2. 4. & 32. 5. 8  
Our regeneration only in part 65. 17  
The end of our regeneration 43. 7. 21 See new creation.  
All religion out of Christ, false and vain 25. 9  
Difference between religion and superstition 41. 22  
But one remedy left to cure our vices 66. 4  
Remedies lawful not to be neglected 31. 1  
Popish distinction between the remission of the fault, and punishment refuted 19 22. and 33. 24. and 38. 17. and 43. 25. and 48. 9 and 53. 5  
The renouncing of ourselves needful 55. 7  
Repentance true, what 19 22. and 30. 22. and 55. 7. and 59 12  
The doctrine of repentance handled 22. 12  
The nature of repentance handled 55. 7  
What our repentance ought to be 27. 9  
Repentance the proper work of the holy Ghost 1. 25  
Repentance the beginning of healing 6. 10. and 19 21, 22  
Repentance commended 31. 6. and 33. 15  
It is the proper work of God 1. 16  
Late repentance taxed 16. 1. 3  
No repenting in God 14. 27. & 19 25. & 41. 9 and 59 20  
Repentance of Cain and Esau 26. 11  
Repentance must never be severed from the promise of salvation 55. 7  
Fruits of repentance 1. 16. and 27. 9 and 31. 7 and 56. 1  
Beginning of repentance 9 21. and 31. 7  
Two parts of repentance 1. 16  
The true means to attain repentance ibid.  
Signs of repentance 22. 12. and 30. 22. and 37. 1. and 45. 14. and 58. 5  
Repentance contains in it the change of the whole man 55. 7  
When reprehensions have their use 7. 13  
Reprehensions how necessary 29. 21. and 39 8  
Reprobates tamed by God's scourges, and how 2. 17  
How dead whilst they live ibid.  
How instruments of God's glory 43. 21  
Inexcusable 10. 6. and 8. 4. and 16. 3. and 26. 10. and 40. 21  
God forgets their names 43. 1  
Their names not enrolled in the book of life 4. 3  
Difference between the elect and reprobate 5. 19  
Where God is said to rest 11. 10. and 29. 1. & 30 and 37. 10. 26, 35. and 45, 13. and 66. 1 .4.  
Rest for the Church 11. 10  
restoration of the Church, a singular argument of God's power 44. 26  
The restoration of the Church belongs to God only 11. 11. and 16. 5. and 28. 16. and 29. 18, 23. & 31. 7. and 32. 15. and 41. 20. and 42. 16. and 44. 3. and 44. 19, 24. and 52. 9 and 56. 8. and 60. 21  
The restoration of the Church founded upon the kingdom of Christ 4. 2  
restoration of the Church a special work of God 25. 3  
Resurrection of Christ 52 14. and 53. 8  
Resurrection of the wicked shall turn to their ruin 26. 19 & 66. 3  
Resurrection common both to good and bad 26. 19  
To return into ones heart, what it signifies 49. 19  
We must look for no new revelations 59 21  
Two ordinary means of revelation 1. 1  
Whether it be lawful to revenge 41. 15  
No riches can satisfy a wicked man 65. 13  
To rise in the morning, what it signifies 5. 11  
How God is said to rise 51. 9  
Room once how great, and what now 37. 16  
Rome a shop of all wickedness 37. 16  
Romans sacrificed men alive 66. 3  
Romanists ridiculous 29. 1  
Whether Peter were at Rome ibid.  
Roman Idol 60. 14  
Ruin of Assyrians foretold 30. 27, 28. & 33. 1  
Ruin of the Babylonians foretold 13. 1. and 47. 9  
Of Damascus foretold 17. 1  
Of Duma foretold 21. 1  
Ruin of Idolaters fearful 1. 3. 1. and 2. 18. and 65. 12  
Ruin of the wicked incomprehensible 30. 33  
Why compared to a sacrifice 34. 6  
Ruin of the wicked advanceth God's glory 63. 3  
The horrible and sudden ruin of the wicked described 3. 1. and 5. 16. & 10. 17, 18, 26. & 13. 6. and 14. 30. & 15. 1, 9 & 16. 9 & 17. 12, 14. & 18. 5, 6. and 19 1. and 21. 10. and 24. 17. & 26 14. and 29. 17. & 30. 13, 14, 27, 30. and 31. 9 & 33. 4, 11, 23, 24. & 34. 4, 7. and 37. 38. & 40. 24. and 43. 17. and 47. 11. & 49. 24. & 50. 9 and 51. 23. and 59 17, 19 and 63. 1. and 66. 6, 8, 24  
Ruin of judeah foretold 22. 1  
Ruin of the Moabites foretold 15 1  
Ruin of Palestina foretold 14. 28  
Ruin of Syria foretold 17. 1  
Of the Idumeans 34. 1, 10, 11. and 63. 1   

S  
SAbbath put for God's whole service 56. 2, 6  
The Sabbath of the faithful perpetual 58. 13. and 66. 23  
Why the Sabbath is carefully commanded 58. 13  
Sackcloth and ashes signs of repentance 22. 12  
Sackcloth in old time a garment testifying sorrow 20. 2. & 58. 5  
Whether sackcloth & ashes be fitting for our times or no 58. 5  
Sacraments must not be separate from the word 6. 7. and 20. 2  
Sacraments serve as ladders to God's children 37. 15  
The end and use of Sacraments 6. 7. and 20. 3. and 38. 7. and 40. 19  
The thing itself is given in the Sacrament with the sign 6. 7  
Sacrifice of the Mass impudently maintained by the Papists 19 19  
Spiritual sacrifices of the faithful 66. 23  
Sacrifices of hypocrites execrable 1. 15  
Sacrificing of children 57 5  
Sacrificing of men alive 66. 3  
Three things noted in the sacrifices of the jews 60. 6, 7  
Saducees and their error refuted 30. 32  
Saints departed, no intercessors 63. 16. vers. 17. sect. 6. & 65. 24  
Whether the Saints dead, pray for us 63. 16  
Intercession to Saints invented by Papists 63. 17  
How we ought to esteem of the communion of Saints 63. 7  
How Papists snatch up words to prove the intercession of Saints 63. 17  
Salmanazar an enemy of the jews 9 1  
Salvation must be expected from God only 63. 5  
Salvation of the Church eternal 51. 2, 8  
Salvation of the faithful joined with God's glory 48. 11. and 64. 12  
Salvation of the Church joined with the ruin of the wicked 59 18  
So the salvation of the faithful 63. 4 and 66. 7  
Why the Medes and Persians are said to be sanctified 13. 3  
Sanctuary, what 8. 14  
Satan minister of God's vengeance 19 14  
How he serves to God's glory in despite of him 2. 19  
How he turns men from their confidence in God 36. 17  
How powerfully he works in the wicked 57 5  
His guiles 26. 20. and 27. 1. & 30. 6. and 36. 6, 10. 13, 15, 16, and 37. 2. and 38. 3. and 40. 17. and 41. 12. and 42. 8. & 45. 20. & 49. 17.  
His tyranny against the Church 1. 21  
His kingdom shall be destroyed 27. 1  
Satisfaction for sin must be sought in God only 33. 24  
Popish satisfactions refuted ibid.  
Whence the doctrine of satisfaction came ibid.  
satires, how called by the Frenchmen 13. 21. and 34. 14  
To say, put for to think and resolve 3. 10  
To Say, To conclude 14. 13. and 47. 7  
Scribe put for Clerk of the tributes 33. 18  
The holy Scripture speaks after the manner of men 40. 12. & 59 16. & 63. 19 & 65. 6  
How needful it is to read the Scriptures 48. 17  
Utility of the Scriptures 30. 8. & 48. 17  
Use of the Scriptures 50. 4  
Seleucia builded near Babylon 13. 12  
Inordinate use of smells taxed 3. 24  
Sennacherib slain by his own sons 37 38  
His desperate fury and cruelty 33. 7  
His disloyalty 33. 8  
His pride 14. 14  
He committed a double blasphemy 10. 10  
Sepulchre put for death 53. 9  
Why the Angels are called Seraphims 6. 2  
The service of Angels 63. 9  
Gods service spiritual from the beginning of the world 1. 13. and 56. 7. and 66. 1  
Service of God spread every where 65. 16  
Which is the true and lawful service of God 1. 12. and 45. 24  
God requires as well the outward, as the inward service 45. 23  
Service to the Saints in the Papacy 48. 5  
Servants of God who 11. 3  
How Christ is said to be God's servant 42. 1. and 43. 10. & 52. 13. and 53. 11. and 55. 5  
Severity in Pastors 58. 1  
A note how to discern Christ's sheep from goats 65. 10  
Shebna the Chancellor of the King 22. 15. and 36. 3  
A traitor and an hypocrite 22. 15. & 36. 22  
Why sent to Rabsheche 36. 3  
In what sense his state is said to be firm 22 25  
His pride 22. 16  
His banishment foretold 22. 15  
Sidon, a City much renowned, and her situation 23. 2  
Signs for the situation, course, and divers aspects of the stars 44. 25  
Signs of infidelity 5. 19  
Signs of sorrow particular to every nation 15. 2. and 32. 11  
How far lawful to require signs 7. 12  
Signs of repentance 22. 12  
Two sorts of signs 7. 12. & 37. 30  
Use of signs 7. 10. and 38. 7  
The truth never separate from the signs, though distinguished 6. 7  
The thing itself given in the Sacrament with the signs 6. 7  
Siim, what 13. 21  
Silence put for death 6. 5. 15. 1  
Silo a flood 8. 7  
Single life rashly vowed among the Papists 19 21  
Simplicity of Papists, what 6. 4. & 44. 20  
That sin is not to be esteemed light, which God hath forbidden 65. 4  
Sin put for offering for sin 53. 10  
Confession of sin necessary 64. 5  
Remission of sins proceeds from God's free mercy 43. 25  
How men suffer themselves to be alured by sin 5. 18  
Sinners put for wicked 13. 9 and 33. 14  
Slowness of men to acknowledge God's judgements 21. 3  
Prosperity must be used with sobriety 32. 13  
Sobriety commended 19 13  
senselessness of the Gentiles 45. 20  
Of men 55. 2  
Of Idolaters 42. 17  
Of the jews 1. 7. & 28. 9 & 29. 9 & 57 10  
Wicked willingly senseless 26. 11  
We must shake off all senselessness betimes 5. 4. & 7. 25. & 9 14. & 31. 9 & 38. 17. & 41. 17. & 43. 5. & 44. 19 & 50. 4. & 51. 12. & 55. 2  
The overthrow of Sodom, set as an example before all reprobates 13. 19 and 34. 9  
Song of the harlot 23. 15  
Song of Hezekiah 38. 20  
A new song 42. 10  
Of songs, See Chap. 5. 1. & 12. 1  
Sons of the Church taught of God 54. 13  
The Sophister's distinction touching the fault and the punishment 33. 24. and 38. 17. and 43. 25. and 44. 22. and 48. 9  
Tattle of Sophisters touching the nature and quality of hell fire 30. 33. and 66. 15. 24  
Sovereign good, what 64. 6  
Soul immortal 57 2  
Principal parts of the soul 26. 9  
Soul put for the stomach 5. 14  
Error touching the sleeping of the soul 57 2  
Spaniards addicted to spoil in wars 13. 14  
Speeches of the wicked 9 10. and 10. 13. and 22. 13. and 28. 15, 19 and 29. 15. and 33. 14. and 41. 5. and 56. 12. and 66. 5  
Speech of Idolaters 42. 17  
To speak to the heart, what 40. 2  
Speaking by way of comparison 2. 12. and 43. 18. and 54. 9, 10, 13. and 60. 16  
Wicked spirits why they seek places unhabited 13. 21  
Spirit put for understanding 40. 14  
Office of God's spirit 40. 7.  
God's spirit wont to attribute that to men, which himself worketh 1. 16  
Why the Spirit of God hath composed some writings in verse 5. 1  
Stars infinite in their multitudes 40. 26  
Their darkening put for God's extreme indignation 13. 10  
Superstition the cause of all evils 1. 29  
Always accompanied with pride 36. 18  
Painted over with the colour of devotion 1. 29  
Wellspring of superstitions 8. 11. and 65. 3  
Superstition of the jews 65. 11. and 66. 3  
Of the Israelites 17. 8. and 65. 4  
Of the Papists in worshipping Angels 37. 36  
Heap of superstitions in the Papacy 66. 3  
How to discern superstition 1. 14  
Superstitions so many corruptions of Gods true service 1. 14  
The superstitious sin not of ignorance 44. 18  
Supply to the text 1. 16. and 8. 21. & 24. 11. & 44 2. and 50. 4  
Extraordnary supplications of Papists 16. 12  
Against such as deny the use of the sword 2 4. & 3. 4  
Why God is feign to swear 14. 24. and 45. 23. and 62. 8  
To swear, put for God's whole worship 65. 16   

T  
FEast of Tabernacles 54. 2  
Why the Prophet urgeth the duties of the second Table rather than those of the first 1. 17  
The sum of the second Table 56. 1  
The duties of both Tables must go together 56. 2  
The observation of the whole Law comprehended under the duties of the second Table 58. 6  
Tail put for false Prophets 9 15  
Tail put for the meaner sort 19 15  
True manner of teaching 2. 3. and 55. 12  
None shall ever be a good teacher in the Church, that hath not first been a good disciple of the Church 50. 4  
None fit to teach others, but such as have been first taught of the Lord 50. 4  
The excellency of Christ's spiritual Temple 60. 17  
Temple taken for all the ceremonies 66. 1  
Why the Temple is called God's rest ibid.  
The Temple of God, indifferently in all places 66. 20  
The Temple in jerusalem enclosed with walls 22. 9  
How it is God's house 56. 7. and 66. 1  
How sanctified 64. 10  
The second Temple far inferior to the first 60. 17  
Temple of the jews profaned 56. 5  
Use of the Temple 64. 10  
Temple of janus 2. 4  
The Church compared to a Tent, and in what respect 54. 2  
temptations of the faithful 25. 21. & 36. 10. and 63. 17  
To tempt God, what 7. 12  
Testament old and new, how they differ 19 21  
Those taxed that allege texts insufficient, to prove the thing in question 4. 2. and 6. 3. and 26. 12. and 53. 8. and 64. 6  
Thanksgiving commanded 12. 1. and 25. 1. and 26. 1. and 41. 16. and 42. 10. and 44. 23. and 49. 13. and 51. 11. and 52. 9 and 61. 11. and 62. 9  
Tartan a Captain 20. 1  
Tharsis, and what is meant by it 2. 16. & 31. 1. and 66. 19  
All things both in their beginning and end, depend upon God 19 15  
A great misery to be deprived of holy things 48. 19  
Things to come may be prevented three ways 19 12  
God hath two thrones 57 15. and 66. 1, 2  
Titles of Christ 9 6  
The tongue the instrument of speech 3. 8  
The tongue the image of the mind 59 4. and 33. 15  
Tongue of the Egyptian sea 11. 15  
The tongue a pestilent enemy 54. 17.  
Tophet, how it signifies hell 30. 33  
men's traditions and their worth 29. 13  
Traffics of Papists 33. 21  
tranquility of the faithful, what 3. 22  
Travail of the wicked vain 17. 11. & 57 9, 10  
Trembling double 66. 2  
What necessary in the faithful ibid.  
Trembling of the wicked 7. 2  
Trust in man vain 2. 22. and 29. 2. See confidence.  
Tumults of people come of God 19 2  
Turks prosperity, whence it comes 36. 9  
Pride of the Turks in regard of their multitude 45. 20  
Pride of the Turks in respect of their victories 36. 19  
Turks have gotten great ground within few years 13. 5  
What god the Turks and jews worship 25. 9  
Whether towers and foretresses be pleasing unto God 26. 5  
Tyrants. 

How odious Tyrants are to all the world 14. 7  
Why compared to clouds 14. 16  
Their death 14. 7, 18  
Their dominion proceeds from God's wrath 26. 13  
Tyrants have their bounds limited, which they cannot pass 33. 1  
Tyrants had rather be feared then loved 14. 17  
Tyrants flattered of all whilst they live, but detested of all being dead 14. 20  
Why God suffers them to take their swinge for a time 22. 23    
Tire, a rich and renowned City 23. 1  
Why called the daughter of Zidon 23. 12  
Why compared to an harlot 23. 16  
The Monarchy of tire in times past very renowned 23. 12  
The wealth of tire described 23. 3  
Her ruin foretold 23. 1  
Her conversion 23. 17, 18   

V  
VAlley of Anchor 65. 10  
Valley of vision put for judeah 22. 1  
Vanity of men 40. 6, 15, 17, 30  
Vanity of Idols, how great 41. 29. & 46. 2  
Vain boasting of the wicked 59 4  
Of Papists 1. 30. & 29. 14. and 36. 19 & 45. 20. and 49. 21. & 62. 5  
Vanity and pride of the jews 57 4. & 65. 15  
Vehemency of Pastors 58. 1  
Of the Prophet's 1. 2. and 2. 9 and 3. 15. & 7. 13  
Venice a City most wealthy 47. 1  
Never taken 23. 12  
Venetians rich Merchants 23. 8  
Victory of the Church certain 11. 14  
Victory of the faithful certain 8. 9 and 9 4  
Victory comes wholly from God 47. 6  
We must not glory in victories ibid.  
Christ's victory made ours 53. 12  
Victuals are taken from men two ways 3. 1  
Vision of God why it brings death to men 6. 5  
Visions and dreams, the two ordinary means by which God manifested himself to the father's 1. 1. See Chap. 21. 2. and 22. 1. 5. & 29. 11.  
Visitation put for judgement 10. 3  
To visit, for to judge, and destroy 13. 11. & 24. 21  
To visit, put for to behold 24. 22  
In what sense God is said to visit 24. 2  
Of the uncircumcised 52. 1  
Union between Christ and his Church described 49. 3. 8  
A place misapplied to the Virgin Mary 53. 2  
Virgins but too curious in decking their hair 47. 2  
For the phrase of virgin daughter, see 23. 12. & 37. 22. and 47. 1  
Voice of God understood of dumb creatures 1. 2  
Vows, a part of God's worship 19 21  
Vows of hypocrites, what ibid.  
Vows of Papists, what ibid.  
God's word the rule of vows ibid.  
Why God yields not forthwith to our vows 30. 19  
In what sense Vriah is said to be a faithful witness 8. 2  
Gain of usury 58. 4   

W  
A Lawful war is a means of peace 3. 4  
War not condemned of itself 2. 4. & 3. 4  
War against the Babylonians, fierce and cruel 13. 12, 16  
Wars proceed from God's wrath 32. 17  
Every war not lawful 3. 4  
Wars fall not out by chance, but by God's direction 5. 26. and 7. 16. & 13. 5. & 19 2  
Waters put for the holy Ghost 44. 3  
Water of the feet for urine 37. 12  
Water how necessary 12. 23  
Way put for estate and affairs 40. 27  
There is but one way of well living 33. 6  
How Christ is called the way, etc. 49. 7  
Ways of God for happiness 64. 6  
The weak must be supported 42. 3  
How those of the West testify their sorrow 15. 2  
Wicked. 

The wicked shall be everlastingly tormented 66. 24  
No peace to the wicked 57 20. 21  
The wicked inexcusable 10. 6. and 8. 4. and 16. 3. & 26. 10. and 40. 21  
The wicked unprofitable 59 6  
The wicked, ministers of God's wrath 10. 5. & 17. 5  
The wicked mingled among the good 1. 28. & 8. 18. and 11. 9  
The wicked not to be feared 8. 12  
How the wicked and hypocrites must be dealt withal 1. 4, 10, 15, 18. & 2. 6, 10, 21. & 3. 9 & 8. 18. and 9 12. & 13. 9 & 28. 7, 22. & 29. 15, 16. & 30. 8, 15. and 23. 14, 15. & 42. 3. & 48. 1, 22. & 36. 9 & 57 3. 4, 15, 21. & 58. 1, 2, 8, 13. and 65. 15. & 66. 6.  
The wicked never the better for their chastisements 8. 21. and 9 10, 11, 26. and 28. 19 and 29. 2. and 57 17  
How God blinds the wicked 44. 18  
How they deny that GOD hath form them 29. 16  
They cannot hurt as they would 7. 9 & 14. 25. and 17. 6. & 26. 5. & 27. 1. & 29. 6. & 33. 1. & 37. 7, 29. & 42. 8. & 43. 3. & 54. 16. & 59 19  
Their abundance accursed 55. 6  
Their distress 21. 12  
Their pride 8. 10  
Their succour vain 30. 1. & 31. 1. & 57 9  
How their blasphemies must be refuted 36. 21  
Their blinding voluntary 28. 13  
Their vain endeavours 17. 3. and 54. 15  
Their estate miserable 3. 11. and 5. 18. and 15. 2. & 21. 12. and 28. 20. and 57 2. 20.  
Their evil conscience 59 12  
Their vain and feeble counsels 8. 10. & 16. 6. and 19 3. and 33. 11. and 37. 28. and 47. 13.  
Their company must be eschewed 33. 15. and 59 5  
Their vain confidence 14. 29. & 16. 9, 10. & 28. 18  
Their joy accursed 22. 13. and 28. 11  
Two sorts of the wicked 66. 17  
Their vain boasting 59 4  
Their ignorance inexcusable 27. 11  
Their cruelty 59 8  
Their impudency 57 4  
Their horrible ruin unutterable 30. 33  
Why compared to a sacrifice 34. 6  
Their horrible and sudden destruction 3. 1. & 5. 16. and 10. 17, 18, 26. & 13. 6. & 14. 30. and 15. 1. 9 and 17. 12. 14. & 18. 5, 6. & 19 1. & 21. 10. & 24. 17. and 26. 14. and 29. 17. & 30. 13, 14, 27, 30. and 31. 9 and 33. 4, 11, 23, 24. & 34, 4, 7. & 37. 38. & 40. 24. & 50. 9 and 51. 23. & 59 17, 19 & 63. 1. & 66. 6. 18. 24.  
Their labour is in vain 17. 11. & 57 9, 10  
Their memory dishonourable 14. 22  
Their death full of fears 57 2  
Their nature 5. 27  
Their works, what 59 5  
How God serves his turn of them 5. 26. & 7. 18  
God hears none of their prayers 59 1  
Their terrors come of God 13. 8  
Their obstinacy 5. 24. and 16. 1. & 18. 19 and 48. 4. and 57 11  
Their prosperity transitory 5. 16. & 7. 2. & 8. 21. & 13. 13. and 15. 4. and 16. 3. 5. and 24. 14. and 28. 1. & 32. 10. and 34. 5. and 41. 14. and 45. 16. and 47. 7, 8. & 61. 7. and 66. 15.  
Their resurrection shall turn to their eternal perdition 26. 19 & 66. 3  
Their wisdom dangerous 5. 21  
Their vain confidence 5. 26. and 7. 2. and 9 19 & 16. 1. and 24. 17. and 28. 15, 18. and 29. 1. 15. & 32. 10, 17. and 47. 7. and 50. 11. and 59 4.  
Their posterity accursed 14. 20. and 34. 11  
Their voluntary sottishness 26. 11  
Their estate easily overthrown 14. 3  
How great their pride 2. 12  
Their pride in regard of their victories 10. 10  
Their pride shall be overthrown 2. 11  
Their wicked sayings 9 10. and 10. 13. and 22. 13. & 28. 15, 19 and 29. 15. & 33. 14. and 41. 5. and 56. 12. and 66. 12  
God spares the wicked sometimes, for the godlies sake 65. 8  
We must not always reason with the wicked 36. 21    
Widows under God's protection 1. 17. 23  
The widows cause seldom defended, and why 1. 7  
Red wine, what it signifies in the Scripture 27. 2  
East wind hurtful to judeah 27. 8  
Wind of the Lord for whirlwind 11. 15  
Wisdom true, what 33. 6  
Christ's admirable wisdom 11. 3  
Wisdom of the wicked dangerous 5. 21  
In what sense God is called wise 31. 2  
How the faithful may serve for God's witnesses 44. 8  
One wolf will not devour another 9 19  
Woes 3. 9, 11. and 5. 2, 21, 22. and 10. 1. and 28. 1. and 29. 15. and 30. 1. and 31. 1. and 33. 1. and 45. 9 10.  
Pomp and pride of women condemned 3. 16, 17  
Women bear in sorrow because of sin 65. 23  
women's wandering eyes true messengers of a dishonest heart 3. 16  
What vice most predominate in women 3. 17  
women's superfluity flows from pride 3. 16  
women's replies met withal ibid.  
A woman's cabinet called a world 3. 17  
Women made an uproar at Rome, because of a law made for restraint of brave apparel ibid.  
Women afraid of Sunburning 3. 24  
God shows an admirable power in women's bearing of children 66. 9  
Word of God, how eternal 40. 8  
Why compared to letters sealed 8. 16  
Why resembled to rain 55 10  
Gods word the rule of vows 19 21  
The rule of all our actions 29. 13  
The word must not be separate from the Spirit 59 21  
How the word blinds the reprobate 6. 10  
Why the word is preached to the reprobate 6. 10. and 8. 4, 16  
Gods word sufficeth God's people 14. 26. & 28. 12  
Authority of God's word 8. 20  
Certainty of God's word 52. 6, 7  
Contempt of God's word the fountain of all evils 30. 9  
Whence the obscurity of God's word proceeds 45. 19  
Gods word is plain ibid.  
The majesty of the word 50. 10  
Work put for judgement 5. 19 and 15. 19  
New work put for extraordinary 43. 19  
Work wrought a popish invention 11. 1  
What the works of the wicked are 59 5  
Works of God how they ought to be considered 5. 12. & 14. 5. and 34. 16. & 41. 5.  
The world as it were renewed by Christ 65. 17. and 66. 22  
Unthankfulness of the world 41. 5. & 49. 4  
World taken for Babylon 13. 1  
Taken for the reigons known to the jews 4. 17. See 14. 26. & 24. 1. 4  
Worm that dieth not 66. 23  
Worm jacob 41. 14  
Gods worship must be answerable to God's nature 66. 1  
Wrath of God much to be feared 9 14. & 13. 9  
We must not judge of it by outward appearance 5. 26  
How wrath is attributed to God 47. 6  
Gods wrath towards the godly lasts not long 12. 1. and 54. 7, 16. and 57 16  
Gods wrath against the wicked terrible and insupportable 9 18. 21. & 10. 4. 6. 25. 26. & 12. 1. & 15. 9 & 21. 17. & 24 2. & 26. 17. & 27. 4. & 28. 19 21. & 30. 32. & 34. 10. & 38. 12. & 42. 25. & 63. 1. 3. 6. & 64 5. 8. & 66. 6, 15, 16, 19  
Why Gods wrath is compared to a fire 1. 31  
Signs of God's wrath in the stars 13. 10  
An hyperbolical description of God's wrath 13. 10  
God in wrath remembers mercy 30. 18, 19 & 47. 6 and 60. 10. & 64. 11  
In what sense God is said to have things written before him 65. 6   

Y  
The acceptable year put for the preaching of the Gospel 61. 2  
Year of jubilee ibid.  
Years of an hireling 16. 14  
Year of my redeemed 63. 4  
A year in days 32. 10  
A child of years 65. 20  
A sinner of an hundred years 65. 20  
Fifteen years added to the days of Hezekias 38 5  
Isaiah walks naked three years 20. 3  
Isles put for regions lying beyond the seas 41. 1. & 42. 4. & 59 10. & 60. 9 & 66. 19   

Z  
Zeal put for indignation 26. 11  
Inconsiderate zeal taxed 56. 4  
The zeal of the faithful moderate 36. 21  
Zeal of Idolaters 44. 8  
Zoan, a City renowned in Egypt 19 3  
Zoar a town far remote from the Moabites 9 5  
Why compared to an heifer of three years old 15. 5  
Mount Zion consecrated unto God 17. 8  
Zion, a City of David 33. 20  
Why preferred before all other mountains 18. 7  
In what time founded by the Lord 14. 32  
Zion publisheth good tidings 40. 9   
FINIS.   

❧ Author's alleged in this Commentary: the third number notes the section.  

ANacharsis, his saying 5. 9 2  
Aristotle 40. 31. 2  
Athanasius 14. 16  
Augustine 6. 4. 3. & 39 5. 1  
Taxed 41. 22. 7. & 42. 4. 4  
A place of his alleged against the Pellagians 54. 13. 6  
Why Caluin is brife in his expositions 53. 5. 3  
Caluins Institutions 58, 4  
Chalde Paraphrast 11. 5. 2  
Chrysostom his elegant speech 5. 8. 1  
His exposition taxed 53. 8  
Demosthenes, his saying 47. 3. 1  
jerom 1. 2. 3. & 8. 7. 2. & 14. 18. 1. & 40. 2. 6. & 41. 14. 2. & 46. 7. 3. & 49, 12. 1.  
Horace 21. 16. 1. & 23. 16. 1. & 44. 15. 1  
jonathan 13. 15. & 38. 1. 5  
josephus 5. 10. 1. & 19 19 2  
An history of his in 45. 4. 4  
Isocrates 19 1. 4  
Lycurgus 1. 2. 3  
Lucanus 4. 1. 3  
Plato 3. 4. 1. & 11. 9 1  
Pliny 23. 4. & 37. 12. & 40. 31. & 59 6  
Physicians of our time 38. 21  
Sayings of profane Poets 30. 27. 2. & 37. 10. 3. & 40. 26. 2  
Oecolampadius 53. 9 1  
Satyrike Poet 14. 10. 2  
Virgil 16. 10  
Xenophon 13. 15. 1. & 21. 5. 1    

The names of divers persons mentioned in the Commentary.  

ALexander 13. 3. & 23. 1. 1. & 45. 4. 4  
Athens 16. 4  
Apollos 41. 25. 3  
Antiochus 54. 9 3. & 54. 16. 1. & 56. 9 3  
Crassus 37. 1 2  
Croesus 44. 2. 1.  
Saint Clade, Laudie of Lauretta 16. 12  
Cyrus 44. 28. & 45. 1  
Dariuses 21. 9 1  
Domitian 59 12. & 59 6  
Dionysius a tyrant 28. 4. 1  
Evil Merodach 14. 18. 1  
Erasmus 22. 17. 7  
Gabrias 21. 5. 3  
Herod 60. 6  
jaddus 45. 4. 4  
joseph of Aremathea 53. 9 1  
jupiter 41. 25. 3  
jupiter God of the merchants 65. 12  
Lyddia an harlot 23. 16. 1  
Lucianists 28. 15. 3  
Luther 57 1  
Maximilian the Emperor prettily flouted by his Cook 19 11. 5  
Milo 51. 9 6  
Nebuchadnezar 23. 1. 1  
Nerna 32. 1. 3  
Nero ibid.  
Onias 19 19 2  
Parmenion 45. 4. 4  
Philip King of Macedon 47. 3. 1  
Pyrrhus and Croesus 41. 22. 5  
Saleucus 13. 12. 4  
Thomas Moor 22. 17. 7  
Zadius a jew 40. 31. 2   
FINIS.   

PLACES CITED OUT OF THIS Prophecy, in the new Testament, and by Master Caluin compared and reconciled. The first number notes out the Chapter and verse in the Prophet: the second, the Chapter and verse in the books of the new Testament.  

Isaiah 1.9. Rom. 9.2.  
Isaiah 2.21. Luke 23.30  
Isaiah 6.10. john 12.41. Acts 28.25. Rom. 11.8  
Isaiah 8.1, 2, 13. 1. Pet. 3.14  
Isaiah 8.14, 15. Matthew 21.44. Luke 2.34  
Isaiah 8.18 Rom. 9.33. 1. Pet. 2.8. Heb. 2.13  
Isaiah 8.20 Luke 16.29  
Isaiah 9.2. Matthew 4.15  
Isaiah 9.6. Luke 2.11  
Isaiah 9.7. Luke 1.33  
Isaiah 10.22 Romans 9.27  
Isaiah 10.23. Rom. 9.28  
Isaiah 11.4. 2. Thessalonians 2.3  
Isaiah 11.10. Romans 15.12  
Isaiah 25.8. Revelations 21.4  
Isaiah 28.12. Matthew 11.28  
Isaiah 28.16. Rom. 9.33  
Isaiah 29.13. Mat. 15.7, 8  
Isaiah 31.5. Mat. 23.27  
Isaiah 35.3. Heb. 12.13  
Isaiah 40.3. Matthew 3.3  
Isaiah 40.14. Romans 11.34  
Isaiah 42.1. Matthew 12.18, 19, 20  
Isaiah 45.9. Rom. 9.20, 21  
Isaiah 45.23. Rom. 14.11  
Isaiah 49.8. 2. Cor. 6.2  
Isaiah 50.8, 9 Rom. 8.33  
Isaiah 52.7. Rom. 10.15  
Isaiah 52.11. 2. Cor. 6.17  
Isaiah 52.15 Rom. 15.21  
Isaiah 53.1. john 12.37. Rom. 10.16  
Isaiah 53.3. Matthew 8.17  
Isaiah 53.7. 1. Pet. 2.22, 23  
Isaiah 53.7, 8. Acts 8.32, 33  
Isaiah 53.12. Mark 15.28  
Isaiah 54.13. john 6.45  
Isaiah 57.7. Matthew 21.13  
Isaiah 57.20. Ephesians 2.17  
Isaiah 59.7, 8. Rom. 3.17  
Isaiah 59.20. Rom. 11.26  
Isaiah 61.1. Luke 4.18  
Isaiah 64 4. 1. Cor. 2.9  
Isaiah 65.2. Rom. 10.20  
Isaiah 66.1. Acts 7.48. and 17.24   
FINIS.   

Faults escaped. The first number notes out the Chapters the second, the verse: the third, the section: the fourth, the line.  

R signifies read.  
P signifies put out.  
A signifies add.   
Chapter 1. verse 7. section 3. line 21. add, the. 1. 16. 3. 16. read, cease. 1. 24. 3. 31. r. quiet. 3. 12. 1. 17. a. even. 5. 6 2. 10. a. ought. 5. 7. 2. 19 put out, 5. 9 1. 20. add a. 6. 19 1. 32. a. it. 9 12. 1. 14. a. i 9 12. 1. 15. a. s. 9 19 2. 12. r. yet he. 14. 30. 3. 5. r. of which the King was. 21. 1. 2. 2. a. that. 21. 5. 2. 10. p. yet. 21. 5. 2. 13. p. and. 22. 17. 2. 6. a. Now. 23. 2. 1. 20. a. loss. 25. 9 3. 16. a. somewhat. 26. 21. 5. 12. a. it. 27. 4. 2. 69. p. not. 27. 8. 4. 11. put; before and. 27. 8. 4. 12. a. that. 30. 1. 6. 14. p. own. 32. 6. 2. 18. r. the, for sow. 32. 18. 1. 33. p. s. 32. 19 1. 11. a. we. 33. 15. 4. 6. r. polleth. 33. 22. 1. 1. r. sits. 34. 7. 1. 7. r. bounded. 34. 11. 2. 15. a. ought. 35. 5. 2. 13. a. swift. 35. 8. 4. 6. place period after the word before, & make period following, a comma. 35. 9 1. 39 a. that. 35. 10. 1. 28. r. we. 35. 10. 3. 5. p. And. 36. 6. 3. 25. a. not. 36. 16. 1. 10. mend thus: he covertly sets up himself, or the Assyrian, etc. 36. 19 5. 22. p. so. 36. 19 5. 23. p. much as. 36. 22. 1. 26. a. nor godliness. 37. 4. 2. 2. r. understood. 38. 10. 1. 24. p. rather. 38. 10. 3. 42. r. pangs. 39 3. 2. 2. a. to. 40. 2. 4 17. a. will. 40. 11. 2. 5. r. meekness. 40. 24. 2. 3. r. tickle. 40. 30. 1. 26. p. prosperity. 41. 22. 3. 21. r. rejected. 42. 3. 4. 7. r. furious. 42. 16. 3. 8. a. although. 42. 17. 2. 27. a. their. 42 20. 1. 7. r. we. 44. 19 1. 12. r. but. 44 24. 3 20 r. had. 45. 9 3. 4. a. to. 45. 11. 5. 15. r. it. 45. 18. 6. 16. p. and not. 46. 6. 8. 3. p. ing. 47. 13. 4. a note in the margin ill pointed. 48. 5. 2. ●. p. came. 48. 5. 2. 6. a. by. 50. 4. 5. 7. r. him. 51. 6. 1. 9 after tempests, a period. 54. 7. 3. 13. a. not. 54. 16. 3. 5. after simple, a period. 58. 4. 2. 16. a. take. 58. 6. 1. 3. recommended unto us. 59 16. 4. 8. a. the. 61. 10. a note misplaced in the margin. 63. 17. 6. 15. r. which as; for, with. 65. 12. 6. 3. a. are. 65. 17. 2. 13. a. period.