to know him to be the only true God and him whom he hath sent Iesus Christ Iohn 17.3 Moreouer the abundance of knowledge is here closely compared to that small taste which God gaue to the ancient people vnder the law And albeit the Iewes were kept vnder such childish rudiments yet vnto vs hath the perfect light of the heauenlie wisdome shined by the meanes of the Gospel as Ieremiah also foretold They shall not euery one teach his neighbour nor euery one his brother saying Know the Lord for they shall all know me saith the Lord from the least vnto the greatest Ier. 31.34 If so be that this fulnes of knowledge then haue taken possession in our vnderstandings it will purge and cleanse them froÌ„ all maliciousnes This place also informes vs what maner of Church there is in the Papacie where the light of holy doctrine being smothered yea almost cleane extinct their whole religion is to be blindfolded in a brutish ignorance Now if it so fall out that we haue not a perfect knowledge at the first dash Though we attaine not vnto a perfect knowledge the first day yet we must endeuour to profit more and more continually yet we must endeuor day by day to profit more and more 2. Pet. 3.18 and that in such wise that the fruit thereof may issue from this roote Whence it appeares that the greater part haue profited but very meanly in the schoole of Christ when so many cosenages extortions and violences haue their full swinge on all sides Vers 10. And in that day the roote of Ishai which shall stand vp for a signe vnto the people the nations shall seeke vnto it and his rest shall be glorious HE returnes againe to the person of Christ and repeates the same similitude which he tooke vp heretofore in the beginning of this Chapter to wit of the roote or sprig issuing out of the drie stock which had no appearance of any sap in it He saith then it shal come to passe that the Gentiles who in times past had the Iewes in abomination shall yet come and doe homage to the King of the Iewes Now this might seeme a thing altogether incredible and no doubt but this promise was a long time derided because such a change should rather haue been expected when the kingdome stood florished in his full streÌ„gth then after it was destroyed But needfull it was it should be brought thus low to the end it might afterwards be exalted and that the glorie and power of God might hereby be better knowne then if all things had been in their florishing estate For what is he that with the eyes of flesh could haue apprehended such a height Luk. 2.31.32 from a little sprig that it should be discerned of all people and should draw the eyes of euery one vnto it He compares it to a standard lifted vp on high and we know that this was accomplished in the publication of the Gospel yea much more excellentlie then if Christ had soared aboue the cloudes Hereunto appertaines that which is said in S. Iohn Numb 21.9 As Moses lift vp the Serpent in the wildernesse so must the sonne of man be lift vp Iohn 3.14 Christ is then sought when wee run vnto him to obteine saluation as in many places of the scripture where the seeking of God is as much to say as to put our whole hope and confidence in him And therfore the Greekes haue translated They haue hoped respecting the sense rather then the signification of the word As touching that which immediatlie followes that his rest shall be glorious all the expositors almost do expound it of the Sepulcher of Christ taking a part for the whole because they by and by after referre it vnto his death And to say the truth the buriall of Christ was but an appendance of his death The sense then according to their opinion should be that the death of Christ which was ignominious before the world shall be full of glorie and maiestie But when I consider all circumstances more narrowly the Prophet in this place by this word rest signifies the Church as also it is said in the Psalmes This is my rest for euer here will I dwell Psal 132.14 And thus he decketh the companie of the faithfull with an honorable title because in them he will haue his perpetuall mansion Seeing then that the Church at that time was exposed to mocks and reproches he promiseth that it shall be brought to a better and more happie estate and shall yet againe recouer her first beautie Here then we haue an excellent testimonie which giues vs to vnderstand that God will dwell for euer in his Church although this shall not alwaies appeare so vnto men Vers 11. And in the same day shall the Lord stretch forth his hand againe the second time to possesse 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 Iles of the sea BEcause the prophesie touching the future glorie of the Church was incredible hee now declares by what meanes it shall bee brought to passe to wit that God will manifest the strength of his hand to performe as it were a famous and memorable act Moreouer to confirme the elect people in good hope hee brings to their remembrance the deliuerance past to the end they might not doubt that God should not bee as well able to deliuer them now as hee was to deliuer their fathers Exod. 12.31 who had experience thereof in former time in Egypt For this word againe aimes at that and it is all one as if hee had said Now also will God be the Redeemer of his Church This hee confirmes by another reason to wit although it seemed that God should despise his people yet will hee not be depriued of his inheritance The summe is that God will take care of the saluation of his Church to the end hee may not be bereaued of his right Notwithstanding hee speakes expresly of the remnant because this deriuerance should appertaine but to a little handfull of seede Lastly hee repeates that which hee had said heretofore Howsoeuer God separates and scatters his Church yet can it not be that he should wholly reiect it because it is no lâ—sse pretious vnto him then our heritage is deare vnto euerie one of vs. Now he speakes not of the Assyrians which had led the people into captiuitie but also of other nations amongst whom the Iewes were scattered For after the greater part of the people were carried into Babylon some fled into Ethiopia others into other regions because they feared lest they should be led into the same bondage with others As touching Parthe in the text it is Pathros some thinke it should be Parthe and this is probable although others say that it is Arabia the Stony Vnder the word Elam he comprehends the
shall be glorious for otherwise the wofull oppression of the people which they indured might haue seemed to contradict this prophesie Quest But some may aske 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 euery day To which purpose S. Paul complaines that he and the chiefe pillars of the Church in his time were gazing-stocks vnto all the world sustaining all sorts of reproches being esteemed no better then the of-scouring and refuse of the same In what time or when are these things fulfilled then Ans No doubt they are to bee referred to the whole Kingdome of Christ These and the like promises must be applied not onely to the beginnings but to the whole progresse of Christs kingdome Luk. 21.28 Rom. 8.23 Acts 3.21 Eph. 4.10 Psa 126.5 and I doe expresly say to his whole Kingdome because we must not onely consider the beginnings of it but also the end and full accomplishment thereof So that we are to stretch these promises vnto the second comming of Christ which for this cause is called the day of redemption and of restauration in regard that those things which as now seeme confused shall then bee restored to full perfection and shall put on a new forme I grant that it appertained also to the deliuerance from Babylon but in as much as that was but the beginning and entrance into this it is certaine that this promise must be prolonged till the last day Let vs bend all our senses and hopes vnto that then and we may be well assured that the Lord in the end will perfect all things in vs after we haue finished our course Be it that we now sowe in teares we shall then doubtlesse reape with ioy and gladnesse Let vs not feare the scornes nor threats of the mightie ones for God vseth this as a meanes by which in the end he will bring vs vnto eternall glory As we haue tasted the beginnings of this happinesse so must our hope hold ou till we see the accomplishmēt thereof in the last day And seeing we haue here already tasted the beginnings of this felicitie and happinesse as soone as God adopteth vs and that we begin to beare the image of Christ let vs with constancy and patience wait the accomplishment thereof till the last day But in regard the matter might seeme incredible after so many horrible calamities Isaiah tels them that this proceeded not from man but from God For after the Temple was raced to the ground Ierusalem destroyed the seruice of God abolished and the small remnant of the people that remained were oppressed vnder tyrannie who would euer haue beleeued that these things could haue been restored to their first perfection Hee preuents this incredulitie therefore vnto which men are ouermuch inclined and confirmes yea and seales vp these promises with this conclusion Know ye for certaine that the Lord is the author of this my message The word of the Lord a solid foundation for our faith to rest vpon in him therfore repose all your thoghts not vpon me rest your faith on him who neuer was nor neuer will bee found false of his word Tit. 1.2 Vers 9. And in that day shall men say Loe this is our God wee haue waited for him and hee will saue vs This is the Lord wee haue waited for him wee will reioyce and bee glad in his saluation ANd they shall say The verbe is indefinit and should be translated He shall say but because he speakes of that which All and not one or two should say I had rather turne it Men shall say This is a very good conclusion seeing thereby they shew that these benefits of God are not stinted nor scanted to a few but that men both receiue and feele them by effect His meaning is then that God prepares not this banquet mentioned vers 6. in vaine in regard men are satisfied therewith and reioyce with an eternall ioy For this gladsome voyce which he foretels should be publike is a reall signe and testimonie as you would say of Gods grace This place ought to be diligently obserued of vs for the Prophet therein shewes that there shall bee such a manifestation that it shal retaine mens mindes in the word of God so as they shall wholly rest in it without any doubting at all But if these things appertaine to Christs Kingdome as they doe indeed wee receiue great fruit thereby What Christians haue now that certaine trueth in which they may boldly rest vnlesse they forget themselues and reiect the grace of God For it is manifested vnto all hath taken frō them all occasion of doubting so as they may safely boast that they truely know what his will is yea we may say and that truely as Iesus Christ said to the woman of Samaria We worship that which we know Iohn 4.22 Therefore in as much as we are assured by the Gospell What vse we are to make of this certentie of trueth now reuealed vnto vs in the Gospell of that grace which is offered vs in Iesus Christ we wander not any more in vncertaine coniectures as many doe but we imbrace God and his pure seruice so as we boldly bid adiew to all humane inuentions The opposition also is to bee noted betweene the little and obscure knowledge which the Fathers had vnder the Law and that fulnesse of knowledge which shineth now in the Gospell for albeit God vouchsafed the people of old the light of his heauenly truth yet it did appeare more familiarly by Christ as it is said in the first of S. Iohn vers 14.18 The Prophet therefore now extols and sets forth that assured confidence which the onely Sonne of God reuealing his Father hath brought vnto vs at his comming Besides as in this behalfe we haue a much greater prerogatiue then the ancient people had in regard that the reconciliation made by Christ sets the Lord more at one with vs so God cannot bee otherwise knowne but in Christ God cannot be knowne but in Christ who is his liuely image and the ingrauen forme of his substance Heb. 1.3 He that knowes not the Sonne Ioh. 14 7. the same knowes not the Father Howsoeuer the Turkes Iewes and other infidels boast Turkes and Iewes not acknowledging God in Christ worship their owne imaginations in stead of God that they worshippe God the Creator of heauen and earth yet in so doing they worship nought but the deuice of their owne braine And albeit they be obstinate yet they follow nothing but vncertaine and false opinions in stead of the truth they grope in darkenesse and worship their owne imaginations in stead of God In a word All religions out of Christ detestable all religion out of Christ is false and deceitfull all seruices are detestable ought boldly to be
belongs vnto him because he dwels in the heauens Whence it appeares that he is neuer depriued of his diuine right howsoeuer often times hee suffers his power to lie hid but when it seemes best vnto him he will manifest his greatnesse in the view of the whole world for dwelling in heauen as wee know signifies an imperial soueraignty vnder which the whole world is subiected Thus he shewes not onely that God can easily ouerthrow all the pride of flesh but also concludes from the nature of God that hee must needes shew forth his glory at the last when the wicked fall to despising of him for otherwise he should renounce himselfe Where hee saith that Zion was filled with iudgement and iustice it is another confirmation to wit that God will shew signes of his speciall fauour when the Iewes shall be deliuered from the tyrannie of the Caldeans And it was no lesse then needfull to set the author of so great a benefit before their eies He hath filled for we see how peruersly we darken his glorie by our ingratitude To be filled with iustice and iudgement signifies that God will liberally and abundantly shed abroad his grace in the restauration of his Church Neither will the sense be much impertinent if we refer this to a right politike order when all things are iustly and wel mannaged for without that the Church shall neuer florish though all things else succeed according to our wish We must measure our prosperous estate then by iustice and iudgement rightly executed and not by the ouerflowing of these corruptible things Vers 6. And there shall be stabilitie of thy times strength saluation wisdome and knowledge for the feare of the Lord shall be his treasure HEe promiseth that the estate of the kingdome shall shall bee happie and glorious vnder Hezechias hauing respect principally to that wofull and miserable scattering which was seene in Achaz his daies For albeit the enemie was expulsed yet was there small hope that the Iewes being in such extremitie should haue recouered their first condition As touching the words some translate thus There shall bee in thy times truth strength and saluation as if the Prophet should relate what felicitie the people should inioy vnder this holy King and they thinke that euery word containes in it so many benefits of God Others take the word stabilitie for fidelitie as if the Prophet should haue said that it should bee in stead of saluation and strength Othersome draw a sense from hence a little differing to wit that strength saluation and knowledge shall bee stable vnder Hezechias But when I scan the words of the Prophet considerately I had rather make another distinction to wit that stabilitie strength and saluation shall reigne in wisdome and knowledge vnder Hezechias and so that which is by and by added the feare of the Lord shall be the treasure of this good King will follow and agree well For in time of peace euery one desires to be secured yet how few are there that care to vse the meanes to inioy so great a benefit Nay doe not the most part pamper themselues as swine in the stie so as whilest blind couetousnesse drawes all the world after things earthly few make any reckoning of that incomprehensible light of the heauenly doctrine The Prophets meaning then is that the Churches felicitie shall be stable when vvisdome and knowledge beares sway therein and that strength shall long indure when the knowledge of God is aduanced thirdly that eternall saluation shall dwell there when men shall be taught rightly to know it This is a verie excellent place from whence we may learne that ingratitude shuts out Gods blessings from vs that is when we forsake them to wallow our selues in earthly and carnall desires also that although all the benefits we could imagin or desire were giuen vnto vs No benefits of God sweet and sauorie to vs vnlesse they be seasoned with the salt of faith and knowledge Where the light of Gods word is quenched our g eatest prosperitie is worse then the worst thing the world can afford without it yet shall all turne to our ruin and destruction vnlesse they bee seasoned with the salt of faith and knowledge Wee may therefore hence conclude that the Church hath no strength vnlesse the knowledge of God preceede all other benefits and that she then truly florisheth whilest she willingly confesseth to hold all the graces shee hath of Gods free bountie But where this light of the word is wanting and the true knowledge of God is either dimmed or put out the greatest prosperitie we can inioy is worse then all the miseries the world can afford I therefore refer stabilitie strength and saluation to one the same thing to wit that the Church shall haue stabilitie when blindnesse and error being banished men shall begin to learne the knowledge of God By this wee see what Church there is amongst the Papists a pompous and glorious one it is indeed in outward shew but where is this knowledge Therfore cā she not be stable neither is she the Church of God If the Lord then shew vs that fauour that the light of faith may shine truly amongst vs other blessings no doubt shall easily flow vnto vs and if it fall out we be shaken with diuers stormes yet God will vphold vs alwaies with his hand Now when he saith thy times he speakes to Hezekias not as to a priuat person but as to the head of the people vnder whom also the whole bodie is comprehended But seeing the kingdome of Hezekias was but a little shadow of Christ his kingdome as we haue touched before these things therefore ought to be referred vnto Christ Coloss 2.3 in whom are hid all the treasures of vvisdome and knowledge We are also to note these titles which are vsed to set forth the commendation of Gods word and the doctrine of the Gospell S. Paul also doth the like Coloss 1.9 when he saith Teaching in all knowledge and wisdome for by this praise he extols the dignitie of the Gospell Whence we also gather that where Iesus Christ is not truly knowne there men are destitute of true vvisdome although they be expert in all other sciences which without this are all but vanitie Moreouer it seemes the feare of God should be added for an exposition that the Prophet might the better manifest that the knowledge whereof he spake was the gouernesse of pietie Knowledge the gouernesse of pietie being neither idle nor vaine but penetrating with efficacie into our hearts to conforme vs to the feare of God See therefore why this feare is elsewhere called knowledge Prou. 1.9 and 9.10 yea The feare of God not only the beginning but also the end of wisdome the beginning of it that is to say the summe and principall part of wisdome And those deceiue themselues which take the word beginning for the first rudimēts or elements seeing Salomon meanes the beginning
dignitie of the house of Dauid had yet vigor and strength in his successours and besides hee was farre short of this greatnesse whereof he will speake by and by Moreouer hence we gather that the spirituall Kingdome of Christ was promised in times past to the antient people inasmuch as the vertue power and maiestie thereof is heere established in the gifts of the Holy ghost Now albeit Christ had little neede of these gifts and graces yet was it needfull for vs that he should be thus inriched with them because hee tooke our flesh vpon him to the end hee might afterwards powre out againe all those benefits vpon vs whereof we should otherwise haue been vtterly destitute For out of his fulnesse must we all draw grace vpon grace euen as out of the fountaine Ioh. 3.37.38 according to that in Iohn 1.16 The Spirit of the Lord. We must keepe that in mind which I touched erewhile to wit that this is to be referred to the humane nature of Christ because it could not be that hee should haue been inriched with the gifts and graces of the Father but as in respect that he was made man Besides as he descended froÌ„ heauen for our sakes so did he also receiue the gifts of the holy Ghost from heauen to adorne vs with them and this is that anointing whereby he obtained this name of Christ the which he communicates to vs. For whence comes it that wee are called Christians but â—y reason that hee receiues vs into his fâ—llowship Eph. 4 7. and that he distributes to euerie one of his fulnâ—sse according to the measure of his fâ—â—â—â—â—â—â—ralitie We â—re 〈◊〉 be in this place not so much wiâ—â— Châ—â—t is in him â—e f as wh â— hâ— hâ—â—h â—â—ceiued â—f his Father thâ—t he â—ight fiâ—l vâ— wâ—â—â— his abunâ— nce And in very deed this placâ— doth not so much teach vs what Christ is in himselfe as rather what he receiuâ—d of the Father that hee might fill vs with his abundance Now albeit there is no great need that wee should stand long in opening the meaning of the words yet not withstanding if any will haue a short difference betweene wisedâ—me and vnderstanding I am of opinion that the word wisedome doth generally comprehend whatsoeuer belongs to the order and rule of life 1. Wisâ—â—me and then that vnderstanding is added in stead of the exposition thereof 2 Vnderstandâ—ng For if we haue the foresaid wisedome wee shall haue vnderstanding enough This word counsell 3. Counsell signifies as much as the word Iudgement whereby wee are able to giue resolution in doubtfull things for it were not sufficient to haue vnderstanding vnlesse wee were therewithall endued with counsell to guide vs safely in matters of importance The word strength is sufficiently knowne 4. Streng h. As touching knowledge or skill it differs lâ—ttle from vnderstanding vnlesse it should rather appertaine vnto knowing and so â—t should declare the act 5 Knowledge The feare of the Lord 6 The feare of the Lord. signifies a sincere affection to serue and honour God Now the Prophet reckons not vp all the graces of the holy Ghost heere as many haue thought For the Papists haue sottishly and vnlearnedly drawne their seuen-formed gâ—ace from this place and some of the antienâ—s haue been no lesse absurdly deceiued therein then they Isaiah mentioneth but sixe they haue added the seuenth of their owne head And as one errour lightly followes another so they haue indeuoured to restraine the gifts and graces of the holy Ghost to be but seuen in number and yet notwithstanding in other places wee see that there are as many epithites more attributed vnto him Gal. 6.1 2. Tim 1.7 according to the diuersitie of his effects Morouer it is a thing sufficiently knowne that wee our selues are made partakers of many other benefits by the meanes of Christ then those which are heere recited to wit meekenesse chastitie sobrietie truth holinesse and the like which comes to vs from no other fountaine then from Christ himselfe Hee recites not all the gifts heere then which were conferred vpon the Lord Iesus neither was it needfull so to doe his meaning was onely to shew that Christ was sent vnto vs furnished and adorned with all graces fit to inrich vs with all If these things had not been added peraduenture wee might haue conceiued the restauration of this kingdome to be carnall rather then spiritual as the Iewes doe or might haue imagined Iesus Christ had been vnfurnished of all necessarie graces And therefore hee shewes first generally then particularly that the gifts of the holy Ghost were powred into him These gifâ—â— of the holy Ghost namely wisdome vnderstanding counsell strength knowledge and the feare of the Lord are therefore powred into Christ that we standing in neede of all or any one of them might boldly beg the same at his hands to the end we might boldly goe vnto him to aske those things we stand in need of For he will inrich vs with wisdome and vnderstanding he wil giue vs counsell when things are confused he will make vs strong and valiant in combats and will beautifie vs also with godlinesse that is to say with the true feare of God in a word hee will furnish vs with all things needful for our life and saluation The Prophet then comprehends all gifts and graces heere so as it is too foolishly done of them who haue gone about to suppresse that which is not heere expressed Now hee shewes that all graces are in Christ to the end they might be communicated vnto vs for which cause we are called his companions in the 45. Psalme verse 8. For as the strength of the members flowes from the head so Christ powres out the vertue of his heauenly vnction vpon the whole body of his Church Whence it followes that those who are barren and dry haue no communion at all with Christ and therefore doe falsly challenge vnto them the name of Christians As often therefore as wee feele in our selues the want of any of these gifts let vs accuse our owne infidelitie as the cause of it because true faith makes vs partakers of all Christs benefits Let vs humbly intreat the Lord then that he will not suffer the lusts of our flesh to raigne in vs that so Christ may wholly vnite vs vnto himselfe Let vs also obserue that it is onely in Christ in whom wee are to seeke all good things For we greatly deceiue our selues if wee thinke to obtaine any thing at the Fathers hand by any other meane Vers 3. And shall make him prudent in the feare of the Lord for he shall not iudge after the sight of his eyes neither reproue by the hearing of his eares THe verbe Riach which is put heere in the coniugation of Hâ—phil signifies properly to smell It may also bee expounded in the actiue signification To giue a piercing smell which I thinke agrees as fittest
beleeued the Scriptures after they had seene the signes of Christes resurrection in the Sepulchre Iohn 20.8 In another place also he saith That the disciples beleeued in Christ when that was accomplished which he had spoken with his mouth Iohn 2.22 The summe then is that the Iewes shall feele by the effects that they worshipped the true God after their faith shall be confirmed by visible signes A true faith distinguished from inconstant infidelitie In the meane while he discernes true faith from that wauering infidelitie which carries vnconstant men hither and thither for God giues knowledge iudgement alwaies to his elect whereby they shall be able to distinguish truth from lies After this followes faith and stedfast confidence which causeth them without doubting to receiue whatsoeuer the Lord hath reuealed vnto them and then faith kindles a greater light in the vnderstanding and as we profit by degrees so knowledge growes in vs and shines more clearly The power of the holy Ghost and not mans reason must effect all these things in vs. But this is not effected in vs by our owne reason but by the power of the holy Ghost for it is his office to inlighten vs. That I am His meaning is that it is needfull to know vvhat a one God is if vve vvould rightly beleeue and that it is he only and none other that we worship lest our mindes should wander erre in receiuing whatsoeuer men should approue True faith forgeth not fancies neither wauereth but is grounded vpon the infallible truth or thrust vpon vs. That is not properly termed faith which forgeth ought according to mēs fancies or that lightly credits whatsoeuer is set before her neither is that faith which by and by cleaueth to whatsoeuer is set before her or wauereth in vncertaintie but true faith is grounded in such assurance that in giuing her selfe to the seruice of the onely true God shee boldly contemnes all false gods and deliuers mens vnderstandings from all feare of error By this we may know what to iudge of the implicit faith of the Papists for they account them beleeuers The implicit faith of the Papists is to beleeue as their mother the holie Church beleeues who are senslesse and ignorant of that they beleeue and are not able to vtter one word touching the knowledge of God for alas they know not what he is in regard they openly protest that they beleeue as their mother the holy Church beleeues But the Lord contents not himselfe with such absurdities but ioines faith with vnderstanding to teach vs that the one cannot be separated from the other Moreouer it is no faith vnlesse we beleeue in one God the Father of our Lord Iesus Christ who spake by the Prophets and Apostles Haue we not this God Then is our faith but a fancie Which that he may the better confirme touching that he said before I am the onely God he addes in the second place that there is no other before him The words Lo-notzar may indeede in another sense he taken for a creature or worke of God for they signifie There is none But because it seemes that this is constrained I willingly agree to the vsuall exposition that There is no God formed before In which there is a kinde of Ironie as if the Prophet should haue said There is none other God but he vnlesse hee be forged by mortall men I trow then you will not compare them with the eternall God He addes that there shall bee none after because himselfe holds alwaies the intire and perfect soueraigntie and is not changed by age or corruption The summe is that wee cannot say we haue faith indeed till we come to rest the same wholy in him for those which acknowledge a kind of diuinitie and yet are ignorant what it is are alway pursued with a trembling conscience and are wrapped in wonderfull snares Let vs therefore stay our selues vpon that God which cannot indure any companion with him or that the least portion of his maiestie should be impaired because He onely is Vers 11. I euen I am the Lord and besides me there is no Sauiour THe Lord triumphs heere as hauing gotten the victorie In the former verses he hath sufficiently instructed vs touching the meanes whereby to come to his knowledge and hath shewed that there is no other God but him Now to confirme this doctrine hee breakes out into this exclamation It is I euen I that am the Lord and there is none besides mee And thus wee may see how dangerous a thing it is to forge a god according to our fantasie for wee haue no sooner effected it but behold an Idoll in stead of God Let not vs therefore accept of any thing but that which proceeds from him lest we runne out in this behalfe Hath he manifested himselfe vnto vs It is good reason wee should dailie profit grow and bee more and more confirmed in his knowledge And this is the vse wee should make of this repetition I I am the Lord. Yet I would not haue you thinke he speaks heere of his eternall essence onely but let vs know that his power and goodnesse which he fully manifests by causing vs to feele the same are here cōprehended And that is the reason why the epithete of the only Sauiour is added which is a mark whereby to separate him from all his creatures For the world deceiues it selfe in attributing vnto God a naked and bare title and in the meane while transports his dignitie ouer to the creatures In the Papacie I grant there is mention made of God but they strip him of his honour when one part thereof is giuen to Peter and Paul and another to William and George that is to say Saint Peter Paul William George when his offices are diuided into so many parts that they leaue nothing to him but the bare title of God The Papists leaue nothing to God but his bare title They brag that they worship but one God I wot well but when wee come to speake of his offices they forge as many gods as there are creatures and to them they distribute his authoritie and power But the Lord will haue these things to remaine wholly and soly vnto him neither can they be attributed to any other without committing horrible sacriledge for it is he onely that bestowes all good things vpon men and he onely defends and preserues them The latter member of the verse then expresseth that knowledge which proceedes from experience that so we might seeke saluation in none but in him who is the author of it Whence we gather that the principall part of Gods seruice consists in faith which is when he is acknowledged to be the fountaine of life when he is adorned with the title of Sauiour as also when these things which he affirmes to be proper to him onely and to dwell in him be not transported ouer vnto others Vers 12. I haue declared and I
can they vse it in the defence either of themselues or their people but by his commission For if he be pleased to dispoile them of their principalities they cannot defend the same against him neither by force nor by any meanes else whatsoeuer And I vvill open the doores before him By this phrase the Prophet meanes that fortresses cannot resist God which in generall termes all will confesse but yet they cease not for all that to trust in their towers of defence For when Cities are enuironed with thick walles The strongest Fortâ—fications too weake when the strong God minds to redeeme his chosen and that the gates are fast shut euery one thinks himselfe in safetie contrarywise the Prophet shewes that all fortifications are vnprofitable and that the stopping vp of passages are but in vaine when the Lord will open the vvay to their enemies Now howsoeuer it is not to be doubted but the gates were shut and surely barred yet because Cyrus marched with an incredible swiftnes through all places where he came as if all Cities had giuen him way the Prophet rightly affirmes that all impediments shall be remoued Vers 2. I will goe before thee and make the crooked straight I will breake the brasen doores and burst the yron barres 3. And I will giue thee the treasures of darknes 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 knowne mee THese two verses depend vpon the former These two verses depeÌ„ds on the former but in a word they shew that Cyrus shall easily ouercome 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 straight in respect that God will take away all obstacles Now because money is the sinew of warre Money the sinew of warre and that Cyrus was to passe ouer the poore barren mountaines of Persia Isaiah tels him that the treasures which before were hid should fall into his hands that being enriched with the spoile he might furnish himselfe with all necessaries for by treasures of darknes he meanes treasures hidden and buried deeply in the earth Now it appeares plainly by the histories how these things came to passe for after Cresus king of Lydia Cressus king of Lydia was taken who was the richest king in the world Cyrus recouered great treasures A man would neuer haue supposed then that he could haue made such a generall Conquest had not the cause of so good successe been heere expressed to wit that the Lord called him forth and guided him in his iourney that in him he might manifest a notable signe of his power for so much that thou mayst know imports Cyrus no true conuert I grant that Cyrus knew as we haue said that God was the God of Israel and did greatly reuerence him yet he became no true Conuert for all that neither did he imbrace the true worship according to the ordinances of Gods law This therefore was a particular knowledge to wit so farre forth as he assisted the Church for whose deliuerance he was ordeined It was needful then that he should be in some measure touched with this knowledge Cyrus was not indued with a sauing knowledge in regard of this worke of God which he had to performe He speakes not of that knowledge then by which we are enlightened or of the spirit of regeneration but of a particular knowledge such as the prophane and vnbeleeuers haue 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 haue said heretofore Chap. 43.1 that by these words the Prophet meant another thing namely that God calles those by name whom he chuseth and ordeineth to execute some speciall worke in which respect he separates them from the common multitude for this signifies a neerer and a more familiar calling And in this sense it is said that the good shepheard calles his sheepe by name Iohn 10.3 because he knowes them distinctlie But aboue all this agrees to the faithfull whom God accounts his flock and of his familie which grace he neuer vouchsafed to Cyrus But in as much as he appointed him to be a speciall Leader in such a speciall seruice 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 giuen vnto him These words The God of Israel must be well obserued because the superstitious are wont to attribute their victories to their Idols And in that sense Abacuk saith That euery one sacrificed to his god Aba 1.16 They runne riot then in their talke and forge such a diuinitie as it pleaseth them to conceiue of in stead of acknowledging the only and true God Now all that which is heere said of Cyrus may be applied vnto vs in a farre better sense to wit that we frame not to our selues such a knowledge of God as fits our owne appetites but that we separate him so from Idols that he may only be rereceiued and acknowledged of vs in one Iesus Christ out of whom we can worship nought but an Idoll nay the very Diuell himselfe Out of Christ we can worship nothing but an Idoll nay the Deuill himselfe In this respect then let our knowledge surpasse that which Cyrus had to wit let vs reiect all superstitions and idolatries that wee may serue him in holines and righteousnes all the dayes of our life Vers 4. For Iaakob my seruants sake and Israel mine elect I will euen call thee by thy name though thou knowest not mee HE shewes the reason why Cyrus shall prosper thus happily in all his enterprises euen for the conseruation of Gods people As if the Lord should haue said Thou shalt obteine a glorious victorie but it shall be more in respect of mine elect then of thee for for their sakes it is that I haue subdued kings and nations vnder thine obedience By these prophesies then the Prophet meant to comfort the Iewes lest they should despaire in the middes of so many calamities and yet no doubt he also meant to teach Cyrus that hee was beholding to the Iewes for all his conquests that by meanes hereof he might be enclined to vse 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 shewes by what right the Israelites came to be Gods seruants euen because it pleased him freely to elect them For it is not in the power of man to make himselfe the seruant of God It is not in the power of man to make himselfe Gods seruant or to obteine such an honour by his owne free will This word elect therefore is added as an exposition of the former member and yet the