thereby but because hee would not haue men to attribute that vnto him which they haue rashly inuented of their owne heads without his commandement and also because hee cannot endure that men should establish their owne fantasies in stead of his law Although to the end he may yet touch them neerer to the quicke he by and by addes That it is a seruice falsely so called which he esteemes to be but lost labour namely that in assembling themselues in the Temple they did nothing else but weare the pauements thereof with their feete as if he should say You must needes thinke that I am much bound to you for beating mine eares thus with your feined prayers Vers 13. Bring no moe oblations in vaine incense is an abomination vnto me I cannot suffer your new moones nor sabbaths nor solemne daies it is iniquitie nor solemne assemblies THis is a very profitable admonition to represse the inordinate appetite of those who ceased not obstinately to follow their vaine and fained seruices that at least being warned of God they might repent if at any hand they would be admonished But it appeares by this place how obstinate hypocrits are in their false confidence being once hardned therein because they cannot possiblie heare the Lord although hee manifestly warne them that they should cease to lose their labour as they doe Incense is an abomination c. That he might pricke them vnto the quicke indeede he passeth yet further and tels them that such seruice is not only vnprofitable but that he also detests it as abominable vnto him and very iustly for it is an high sacriledge to prophane the seruice of God vnder which they falsely shrouded themselues For euen as God esteemes nothing more deare and precious vnto him thē his glory so is nothing lesse tolerable vnto him then to see it trodden vnder feete by any corruption whatsoeuer which yet is then done when euery vaine thing is set vp in stead of his true worship Some are deceiued in vnderstanding this place thinking that the Prophet speakes of the abolishing of the law for that is not his meaning but he rather brings the people of his time to the true obseruation of the ceremonies and shewes wherefore and to what end they were instituted The seruice of God was spirituall euen from the beginning of the world And whereas there were other exercises diuers from ours in the old Testament it was in regard of men and not of God for there is no changing with him Iames 1.17 but he applied himselfe to the weakenes of man This gouernment then was fit for the Iewes as an Abce for children Therefore he shewes to what end this gouernment was established and what was the true vse of ceremonies Vers 14. My soule hateth your new moones and your appointed feasts they are a burthen vnto me I am wearie to beare them THe Prophet addes nothing different from the former doctrine but in generall pronoūceth of al ceremonies †Viz. In the performer as after appeareth by M. Caluins owne words where there is not spirituall trueth ioyned but onely a false pretence appeareth that they are not onely things vnprofitable †1. As he performeth them that is an hypocrite his actions is vnprofitable to himselfe and impious but wicked From hence we must obserue that we labour but in vaine vnlesse we worship God aright as it is meete and himselfe prescribeth For if trueth be it indeede which pleaseth God in all things then much more doth he looke for it in the worship which is done to his Maiestie Moreouer our labour is not only lost as hath been said heretofore but the worship of God is hereby peruerted which is the greatest villanie that can be committed Now all superstitions are so many corruptions of the pure worship of God and therefore it followes that they are wicked and detestable Superstition then is to be esteemed either by the thing it selfe or by the affection of the heart from whence it proceedes By the thing it selfe when men dare bring in of their owne heades that which God hath not commanded As all those things are which superstition commonly called deuotion hath begotten One will set vp and Idoll another will build a chappel the third will found yeerely pensions to haue Masses said daily for him others such like paltrie stuffe without end or measure Now when men take vpon them to be so malepert as to forge new seruices there hath superstition the full swinge It may also be in the affection of the heart when men doe vse the ceremonies which God hath allowed and commanded in outward appearance who in the meane while sticke fast there neuer aiming at the marke and trueth of them As for example the Iewes hold the ceremonies ordained by Moses with tooth and naile but yet they leaue that which is the principall behind them For they regard a good conscience nothing at all a man shall not heare them speake of faith or of repentance they haue no knowledge of their spirituall miserie and which is worst of all they separate Christ from their sacrifices giuing no place at all to the trueth Wherein we cleerely see the trueth of that which wee haue taught heretofore to wit that it was a bastardly painted shew which they made so as their sacrifices differed in nothing from the sacrifices of the heathen We neede not wonder then if the Lord call them an abomination I will not stand to scan the phrases of speech which the Prophet here vseth they are diuers and yet notwithstanding they are not to be lightly passed ouer For the Lord well discernes how great the rage of man is to forge new seruices and therefore he vseth amplifications to depresse this vice the more and againe pronounceth that hee hates them Besides for as much as men doe flatter themselues and are perswaded that the Lord will make some account of their dreames and store of deuices he on the contrarie saith that he abhorres and detests them Vers 15. And when you shall stretch out your hands I will hide mine eies from you and though you make many prayers I will not heare for your hands are full of blood IT came not from any superstition that the people in old time vsed to stretch out their hands in prayer neither came this gesture of any vaine or friuolous lust as many others haue done But in regard that nature her selfe thrusteth forth her hands to seeke for that which she desireth testifying euen by outward signes that she hath her recourse vnto God Therefore in as much as we cannot flie vp vnto him wee lift vp our selues as it were vnto him by this signe or gesture True it is that the fathers had no commandement to doe it notwithstanding they vsed it as being inspired of God And by this very signe are all idolaters conuinced euen of sottish blindnes for they protest by this outward gesture that they haue their refuge
the Prophets doe the more willingly draw their similitudes from them to the end wee may apprehend the fearefull reuenging hand of God against the wicked Vers 31. For with the voice of the Lord shall Ashur be destroied which smote with the rod. HE addes this for two causes First to shew why the Assyrian was to be broken For seeing hee behaued himselfe cruelly and sauagely towards others it was good reason he should receiue like for like This we know is the vsuall course which God takes with tyrants as our Prophet will tell vs Chap. 33. Woe to thee that spoiledst when thou wast not spoiled c. Secondly the Assyrians power seemed too great to be vanquished But albeit he was euery way so well fortified that he was not only able to defend himselfe but also to annoy others yet the Prophet tels him Gods onely voice shall shake him in peeces By this wee may learne how vaine the confidence of the wicked is who haue nothing to trust vnto 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 then his voice to scatter all their munitions for hee will consume them with the very beck of his countenance Neither are wee to doubt but the Prophet also meant by this meanes to withdraw the senses of the faithfull from looking to these helpes lest they should stand to inquire how it might come to passe but should onely content themselues with Gods promise who is of power sufficient to execute his counsels as soone as he hath spoken the word Vers 32. And in euerie place that the staffe shall passe it shall cleaue fast which the Lord shall lay vpon him with tabrets and harpes and with battels and lifting vp of hands shall hee fight against it HIs meaning is that the Assyrians will trie all meanes to flie from Gods hand but all in vaine for it shall pursue them whithersoeuer they shall turne them bee it forwards or backward Touching these words of the staffe digging I willingly cōsent to their opiniō who thinke it to bee a similitude taken from those that haue laid on so long till the traces and prints thereof appeare a great while after as if a whip or staffe had been let into the flesh Vnlesse any had rather vnderstand that the plague should cleaue fast to the backs of the Assyrian euen as a foundatiō is laid fast into the earth For that which is not rooted in the ground may be taken away and transported to another place but hee shewes that this staffe shall cleaue so fast that there shall bee no remouing of it neither shall any be able to plucke it away For God suffers the weight of his wrath to fall vpō the reprobates which vtterly ouerchargeth them and lest they might dreame of any starting holes the Prophet cuts off al hope thereof in this word euery place For so ought the text to be resolued to wit wheresoeuer the staffe shall light it shall cleaue fast When he mentions the tabrets it is to shew that the issue of the war shall not bee vncertain as it is when forces are of equall strēgth but his meanig is that the Lord shall haue the victory If the Lord goe into the field hee will surely conquer Why so Because he shall no sooner vndertake the war but hee brings that with him that shall do the deed For tabrets harps and hands lifted vp doe signifie the ioy which they make that haue gotten the conquest whilest they cry victorie victorie Some refer that to the host which he addes in the feminin gender shall fight against it but the truth is hee meant to expresse a greater thing then it to wit Babylon the head Citie of the Kingdome opposing it to Ierusalem which hee had noted out before by a like relatiue vers 29. From whence we may gather that the wicked must needes be consumed at the last notwithstanding the great shew of meanes which they haue to escape the same for which way soeuer they turne them or whither so euer they flee yet the staffe of the Lord shall pursue them yea and cleaue fast to their backes they shall neuer bee able to shun his hand nor beat backe his blowes Wee also are now and then corrected by this hand of God but his blowes shall not alwaies cleaue vnto vs our wounds shall bee mollified and eased and our sorrow shall bee turned into ioy Moreouer the Lord so fights against the wicked that they are not able to make their party good nor yet gaine anie thing by their resistance He fights with thē but as one that is sure of the victory before he giues the first blow sometimes hee giues them a little scope indeed but he takes down their pride whensoeuer it pleaseth him If we then fight vnder his ensigne wee may assure our selues of a prosperou◠victorie for vnder his leading we shall be safe from danger and shall haue certaine hope of conquest in the end Vers 33. For Topheth is prepared of * Or before yesterday olde it is euen prepared for the King hee hath made it deepe and large * Or his heap is fire the burning thereof is fire and much wood the breath of the Lord like a riuer of brimstone doth kindle it ISaiah continues his description of Gods seuere punishments wherein he shewes that the wicked shall not onely haue their portion of plagues in this life but shall bee vexed therewith for euer and euer Why so Because hell is prepared and made ready for them not for the poorer sort alone but for those in great places euen for Kings Princes By Topheth no doubt he meanes hell not as though we should imagin there were some place where the wicked are shut vp after their death as in a prison there to suffer the torments which they haue deserued but hee thereby signifies their miserable condition and extreame torments In the booke of the Kings this word Topheth is taken for the place where the Iewes sacrificed their sonnes to Moloch 2. King 23.10 whereof Ieremiah also maketh mention Ier. 19 6. Now this place was destroied by Iosiah in regard of the horrible murthers and superstitions which were there committed For mine owne part I am out of doubt that the Prophets meant to apply the name of this place to those exquisite torments which the wicked indure Let vs learne to make good vse of this doctrine to the end the faithfull might shudder and shake at the onely hearing of it as also that euery one might learne to haue idolatrie in the greater detestation This very etymologie agrees to the word Hell for the valley of Hinnon was taken for hell it selfe because of the execrable sacrilegies which were there committed Now because we thinke the wicked shall escape scot-free when we see them prosper and haue all things at their wish the Prophet to take away this conceit
out to draw their prognostications from thence He derides their vaine brags then as if he should say They retire to their regions but they shall vvander in their imaginations and shall find no place of refuge If any had rather vnderstand it of their reuolt from whom Babel looked for present helpe in time of need I gainsay him not THE XLVIII CHAPTER Vers 1. Heare yee this O house of Iakob which are called by the name of Israel and are come out of the waters of Iudah which sweare by the name of the Lord and make mention of the God of Israel but not in truth nor in righteousnesse Now the Prophet directs his speech to the Iewes NOW hee directs his speech to the Iewes whom hee chiefly respected in the whole chapter before going For he was not sent to the Babylonians but so speakes to thē that still his meaning is the Iewes 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 ruine of Babel then to the end the Iewes might in patience and silence wait for their deliuerance and yet that the greatnesse and power of their enemies in the meane while might not daunt nor discourage them But resting securely vpō these promises they might stand with inuincible force against al temptations Now in as much as the Iewes were somewhat obstinate and would not easilie be brought to credit these promises as also that Isaiah by the spirit of prophecie wel foresaw how stiffe necked and rebellious they would proue euen in their captiuitie he therefore reproues them thus sharply Ezech. in Chap. 33 31. shewes at large how great their incredulitie was when they murmured against God and fel 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 shewing that they much dishonoured the Lord in that they would not rest vpon his truth He speakes to Israel but so as to Israel degenerate Israel in name and not Israel in deed Hee giues them not this title then by way of honour but rather to conuince them of their false confidence in that they wrongfully vsurped this honourable title and nothing at all answered the truth thereof in their practise For why did God dignifie his seruant Iakob with this name but because he shewed himselfe valorous and inuincible in aduersitie Which appeares by that vvrestling he had with God who pitcheth the field as it were to make warre vpon vs when hee exerciseth vs with diuers tribulations Gen. 32.28 How could this title agree then to his successors Prou. 24.10 when they fainted and forsooke their confidence in the day of aduersitie He afterwards reprocheth them in that they nothing at all resembled the holy fathers from whom they were descended By vvaters vnder a figure hee meanes the fountaine and spring from whence the Iewes issued for I allow not of the Rabbines ridiculous glosse who by the word waters vnderstand that sperm whereof children are ingendred because it is moist and waterish but it is a similitude very fitly drawne from waters which flow from a spring Now hauing taxed them for bastard and degenerate children he addes that they falsly couer the same title vnder the cloke of pietie and religion from the truth whereof they were also reuolted Now because an oath is a part of Gods worship An oath a part of Gods worship he heere puts it for the whole vnder the figure synecdoche For as the Idolaters offer God great wrong in swearing by their Idols so the true worshippers doe highly honour him in swearing by his name for thereby they protest to haue but one God whose name they thus glorie in But in this place the Prophet inueyes bitterly against the hypocrites Hypocrites taxed who had nothing in their mouthes but the name of God and tossed it continuallie vpon the tip of their tongues but in the meane while their hearts were farre off from him as it is in Chap. 29.13 for this cause he saith But not in righteousnes which word he takes heere for vprightnes and soundnes of heart without which nothing we doe is acceptable before God Or truth and righteousnes may be taken for words of one signification as if he should say There is nothing but hypocrisie and vaine shewes in all your doings you professe your selues to be the seruants of the God of truth and behold you let all the world see that you are stuffed with disloyaltie and lies Vers 2. For they are called of the holie Citie and stay themselues vpon the God of Israel whose name is the Lord of hosts An amplification of the Iewes hypocrisie HE holds himselfe to the point still and in other words refutes their vaine shewes for falsly they gloried to be citizens of the holy Citie and yet they stuck not to pollute and defile it with their leaud practises Ierusalem was worthily reputed holy in regard God had sanctified it for the place of his abode but it was prophaned with so many abuses that there was no holines at all in a maner left in it In the 15. and 24. Psalme wee see who are worthie to be esteemed the true citizens of Ierusalem but seeing the Iewes blushed not to play fast and loose with God they thought it enough to couer themselues vnder this vaile Iere. 7. of the Temple of the Lord the Temple of the Lord. Where he saith they staied vpon the God of Israel hee speakes not of a true confidence but of a malepart boldnesse For as the faithfull stay and rest vpon the Lord with their whole hearts so hypocrites doe falsly maske themselues with his name and are besotted with a vaine and fond perswasion they contemne all things yea they feare not impudentlie to disgorge this brag Tush God will surely help vs he will neuer forsake his people as if God were a softerer of such a prophane crew To be short they cast his lawes behind their backs and tread them vnder their feet and yet protest with high termes that God is the stay of their saluation But to the end they should not thinke to escape vnpunished for such dallyings the Prophet affirmes that Gods maiestie and glorie shall no whit be impeached though hypocrites indeuor to transfigure him at their pleasures For in calling him the Lord of hosts he addes it as a threatning to the end they might know that the God of Israel vnder which title they vainely couered themselues was also the Lord of hosts to punish such hypocrites and that could not indure to be thus mocked and trifled withall Vers 3. I haue declared the former things of old and they went out of my mouth and I shewed them I did them suddenly and they came to passe HE accuseth the Iewes of ingratitude Before he taxed their hypocrisie they now their
but rather a generall reuolt For by this verse hee giues vs to vnderstand that they were so corrupted that there was not one dram of faith integritie feare or conscience in them For what is it to lie against God but wickedly to depart away from him as if they plaid the flat rebels He not onely reprocheth them then with the breach of one or two commandements of the law but saith that they renounced God and reuolted from him lest they should come at his call In the next place he saith that they were giuen to forge vvicked matters and that they were wholly stained with falsehood For it is much more detestable to vtter false matters out of the heart then to be suddenly ouertaken vvith a lie yea or to deceiue vpon the instant In the meane while these rebukes no doubt cut the very hearts of the Iewes who were readie to brast with pride taking themselues to be exceeding holy men But hypocrisie must bee thus dealt withall because a plaine admonition in such a case would haue done little good By this example then al Pastors when they see the Church of God corrupt and men to please themselues in themselues to lie rotting in their dung thus must they oppose themselues and â—rie sharply and shrillie against the same Vers 14. Therefore iudgement is turned backward and iustice standeth a far off for truth is fallen in the * Or place street and equitie cannot enter THose are deceiued who thinke 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 spake of the punishments which the people had felt from Gods hand For he still prosecutes his former discourse and discouers the corrupt diseases of the people to testifie vnto all that they were iustly punished But this verse we must thus distinguish froÌ„ the ninth where he said That iudgement vvas gone farre off For in that place hee pronounced that the Iewes were depriued of Gods helpe in regard they had made themselues vnworthie that hee should be any longer a defender of their cause But here he saith that iudgement vvas turned backward because they had ouerturned all iustice and equitie amongst themselues They receiued then a recompence according to their deserts when Gods iustice stood a farre off and appeared not for their helpe seeing they had banisht iudgement and iustice farre away from them For we doe but lose our time to expect that from God which wee haue denied vnto others and haue cast behind our backes In the place That is to say in the publike assemblie For his meaning is to speake of those places where they held their courts And thus hee signifies that corruptions had not onely seazed vpon some priuate persons but that the whole estate of the people was so depraued that there was nothing sound amongst them If any vices raigne among the common people there may some good order be taken to remedie the same as long as iustice hath place Where iudgement seates are corrupted theâ—e the contagion of sinne is vniuersally ouerspread but if the iudgement seates themselues be ouerturned or corrupted then it must needes be that all things are infected with an vniuersall contagion Hee also bewrayes their vnbridled libertie in that they were not ashamed to doe euill in publicke places and that they neither fled from the light nor from the eies of men Vers 15. Yea truth faileth and hee that refraineth himselfe from euill maketh himselfe a pray and when the Lord saw it it displeased him that there was no iudgement BY this it sufficiently appeares A confirmation and amplification of the former sentence that Jsaiah spake not in the former verse of the punishments which the people sustained For he prosecutes the very same discourse with the former and shewes that the people had no cause to complaine of the rigor of their chastisments seeing they had so grosely offended and prouoked the Lord. Hee confirmes his former speech then namely that truth was fallen iustice had no more place and here he amplifies the same further in adding that he which refrained himselfe from euill made himselfe a pray The most of the expositors among the Hebrewes reade this part of the verse with a breath thus Truth is fallen and was made a pray in refraining it selfe from euill But I see no reason why they haue accepted of this sense Saint Ieroms S. Ierom. exposition which I also haue followed is much better and more agreeable This phrase of speech is very frequent in Scriptures as wee see in Iob 1.1 of whom it is said that he was an vpright and iust man fearing God and eschewing euill Salomon also saith Prou. 14.16 That a foole rageth but the wise man feareth and departeth from euill Well the Prophets meaning is that all honest courses were so hated and abhorred that the small remnant of the faithfull could not liue in safetie As if he should say Whosoeuer meane in these times to haue societie with men must of necessitie be as wicked as they according to the old prouerbe Prouerbe Hee must howle amongst vvolues but he that will refraine from euill shall be deuoured of the wolues like a poore sheepe Truly hee heere expresseth the height of impietie The height of iniquitie for he shewes that truth vvas so falâ—en that no honest man durst conuerse amongst them Why so Because whosoeuer refrained himselfe from euill did by and by fall into the iawes of Lions And the Lord savv it This tends to the consolation A consolatioÌ„ of this people for his meaning is that notwithstanding this peoples obstinacie wich in a manner seemed irremissible yet God would tender their welfare And howsoeuer for a time he had seuerely punished them yet would he at last thinke vpon his couenant so as in curing their euils hee would restore vnto them incredible comfort He speakes heere of the time to come and promiseth that a day will come after all these calamities that God would send some reliefe to the remnant of his inheritance for the Iewes had been left destitute of all hope if the Lord had not added this consolation Take a view heere then after what sort men are wont to plunge themselues into contrarie vices Are they reproued then either they grow stubburne or being surprized with terrors they fall into despaire We are therefore carefully to obserue our Prophets course which he heere takes for in the first place it was needfull that the Iewes should be sharply rebuked that so being touched and humbled by repeÌ„tance they might cease to murmure or repine against God In the second place he promiseth them a moderation of their chastisements with hope of deliuerance that they should not faint but wait for the Lords helpe who neuer suffers his Church to perish for he so corrects his chosen for a time that hee will neither forsake nor vtterly consume them If
in the end freed mee from this feare namely that as this Princely Prophet descended of the blood Royall and a most honourable Ambassador of Christ the Soueraigne King suted well with your person so I hoped that my labours which I haue taken in expounding his prophecies would bee accepted and esteemed of you Moreouer seeing he had good experience of the disposition of fiue Kings far vnlike each other to whom he continually preached yet I need not aduertise you which of these you ought to follow neither yet to exhort you to the performance of such duties vnto which you shew your selfe alreadie most willing Vzziah and Iotham fauoured 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 enemie but a false hypocrite full of dissimulation and treacherie And what enemies I pray you gaule Gods seruants more then such His successor Hezechiah not only reuerenced this holy personage but also modestly as one of the coÌ„mon sort submitted himselfe to his doctrine obeyed his counsels and suffered himself to be gouerned by his admonitions Nay which is more he willingly yeelded to be sharply reprooued by the Prophet when need required The last which was Manasses who as all the Iewes with one consent affirme was his father in law wickedly slew him by cruell torments Yea euen during the time that good Kings aided him and also vnder Hezechias who shewed himselfe so godly a protector of pietie and godlinesse yet then was he continually vexed with sharpe and tedious trauels and made to vndergoe very grieuous conflicts so difficult and rare a thing is it to see men consent to wholsome doctrine I say more such as will faithfullie and vprightly discharge their duties in this propheticall function must needes make account to be at continuall oddes with the world So much the more therefore ought faithfull Kings by their defence to succour the Ministers of Christ that they be not molested nor pressed aboue measure by the insolencie of the wicked But by how much the more as this vertue is excellent and truely heroicall so if wee shall call to mind what hath past in all the ages from the first till now how rarely hath it been found or how few haue giuen themselues to the practise of it Many being remisse and fainthearted haue through meere negligence suffered Gods truth to be suppressed as if the matter had not at all concerned them The greater part shewing themselues aduersaries haue with furie and violence rushed against it And would to God all those who at this day professe themselues Christians had but so much heart to aduance the doctrine of saluation as they are proude in glorying of this name But to be silent touching others we may yet at the last worthilie esteeme this comfort not as a common fauour in the miseries wherein the Church now is that you most noble King haue been raised vp of God with this spirit and excellent magnanimitie of mind to maintaine the pure religion and as effectually to offer vnto God your seruice in this behalfe as you know he receiues and approoues the same at your Maiesties hands For howsoeuer the affaires of the Kingdome be yet managed by your honourable Counsell and that as wel the most noble Duke of Sommerset your Maiesties Vncle as also many others haue taken the cause of religion so to heart that they labour diligently as it is very fit they should to establish the same yet doe you in such sort outgoe them all that it well appeares the zeale which they see in you prouokes them not a little to follow you For you haue the same not only to be of such a princely disposition as promiseth much and to haue some seeds of vertues also which yet neuerthelesse seemes great in so young yeeres but more then that such a ripenesse of these vertues alreadie growne beyond your age which to the most aged gets not only rare praise but also maâ—es them much to be admired And aboue al so greatly is your pietie commended that I am very wel assured our Prophet shal haue one that wil with like respect reuerence him being dead as Hezekias did whilest he was liuing As concerning the fruite which may happily redound vnto you thereby it is best your selfe should learne it by your owne experience in reading of him and yet I haue touched that also a little in the preface There is only one thing which I haue determined to say vnto your Maiestie and this it is After the Prophet hath laid foorth Gods iust complaints against this so vnthankfull a people and hath threatned the Iewes with such chastisements as their disloyall reuolt and desperate obstinacie deserued namely that the time approched wherein they should be brought to an horrible ruine foorthwith comming to set foorth the new and incredible restauration of the Church hee promiseth that God will so respect the same that in despite of all her enemies shee shall alwaies flourish in beauty and happinesse Those which returned from the captiuitie of Babylon felt this ioyous and blessed estate when the sacrifices being againe newly erected they might conceiue some good hope of greater benefits then those which they then enioyed as when we behold the breake of day wee expect the Sunne-rising soone after But when Christ the sunne of righteousnesse appeared with his glorie in his Gospell the thing it selfe greatly surpassed all that which had been highlie praised by the Prophets reuelations 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 vp within the bounds of Iudeah as in a narrow corner now begaâ—â—o bee spread into al nations and prouinces yea so honoured that God was called vpon with one consent of faith by infinit multitudes The sonne of God hauing here and there gathered the Churches set vp his royall throne and aduanced the same into the highest degree to be seene of all from the East vnto the West The Churches adorned with admirable graces of the holy Ghost not onely tasted of the incomparable fruite of the diuine goodnesse but were also faire and shining theaters to manifest the wonderfull power of God euen to such as were blind And albeit Christ raigned vnder the crosse yet amiddest the fierie conflicts and persecutions his glorie shined more gloriouslie and his triumphs more stately then if the Church had alwaies enioyed tranquillitie In the end it came to passe that that hautie pride of the Romane Empire submitting it self also vnto Christ was a singular ornament to the house of God But the malice ingratitude of men was the cause why this happinesse lasted not successiuely And so the spouse of Christ as one stripped of so pretious a robe spoiled of her dignitie and depriued of her honourable attire was brought backe againe to a miserable deformitie yet God alwaies preserued some remainders as
the saluation of the Church in the middest of the ruine of it when as the wrath of God being once kindled doth begin to consume all things round about then are the bare and naked promises very hardly thought to bee sufficient for vs to rest and stay our selues vpon For this cause the Lord would haue this speciall vision conioyned in stead of a confirmation with the consolation which was proposed heretofore the more assuredly to confirme our faith that the Church should not perish no not in all the calamities that could possiblie befall it Thus I doubt not but this vision hath affinitie with that which we haue seene in the 26. and 27. verses of the former chapter And by this we may know what was the vse and end of visions For in as much as the bare doctrine is of no sufficient authority at all with vs therefore the Lord addeth visions by which he seales vp in vs the trueth of his word Seeing then that this vision is ioyned with the former promise from thence we gather a very profitable doctrine to wit that all the visions which the Lord reuealed to his Prophets in times past ought to be ioyned with the promises and to be as seales annexed vnto them Herein also we haue greatly to magnifie and extoll from time to time the wonderfull goodnes of God who is not contented to giue vs his word alone but doth also vouchsafe to set the view of the things promised euen as it were before our eyes Now he addes a confirmation because the restauration of the Church is a thing of wonderfull importance which also ought necessarily to be knowne For what shall become of the trueth of God what shall become of faith if there be no Church And if there be no Church it would follow that God were a lier and that all which his word containes were false But euen as he shewes by memorable signes that it is he alone who without the aide of men and by meanes vnknowne conserues his Church so here now by an excellent prophesie he promiseth to doe the like The vse of this prophesie then is double for in as much as Isaiah and others after him were without ceasing to terrifie and feare this people so full of obstinate malice til such time as they should be carried away captiues the Temple burnt and the citie destroyed it was very needfull in regard of the faithfull that such rigour should be asswaged by some consolation of hope Moreouer in regard that they should languish long in captiuitie and that after their returne many calamities would breake in vpon them to shake their minds and in the end should bee wrapped and as it were ouerwhelmed with a sea of an horrible ruine and almost a desperate confusion if they had not bin comforted against so many terrors they would haue perished an hundred times But the promise of the restauration of the Church did comfort and strengthen those who were alreadie fallen to the end that at the least the calling vpon the name of God which against al dangers is the onely and chiefe remedie might haue it force amongst them The word some translate The thing because the signification of this word is generall but it is rather to be taken for decree or ordinance Isaiah saith then that this was reuealed to him by a speciall vision Vers 2. It shall bee in the last daies that the mountaine of the house of the Lord shall be prepared in the topâ—e of the mountaines and shall be exalted aboue the hilles and all nations shall flow vnto it WHen he makes mention of the terme or full end of daies let vs remember that he speaks of the kingdome of Christ We must also vnderstand the reason why he calles this kingdome so Vntill this time all things did hang in suspence to the end the people should not rest in the estate of that time which was but a shadow but in the Redeemer who was to declare vnto them the substance After Christ came then if wee will compare that time with ours we are indeede come to the verie terme of those daies But it was needfull that the fathers which liued then should with armes stretched forth endeuour to come vnto Christ And because the restauration of all things depended vpon his comming it was for good cause that they are commanded to enlarge their hope euen vnto that day For it was alwaies profitable vnto them to know that the estate of the Church should bee more perfect vnder our Lord Iesus Christ especially seeing they were held vnder shadowes and figures and yet in the meane while were subiect to diuers changes Also the Lord did terrifie them many waies of set purpose that hee might hold them in suspence But the circumstance of this prophesie had a particular respect for they might haue very well haue fainted in the space of foure hundred yeers or thereabouts if this fulnes of time should not haue come in their minds wherein the Church should be restored to her perfection Therefore as the Church was euer and anon almost ouerwhelmed with diuers tempests so euery one of the faithfull laid fast hold in these dangers vpon this sentence as vpon a board or planck to bring them saffe to the hauen In the meane while we must note that the perfection of daies did so begin at the first comming of Christ that it runnes on still with a continuall course vntill hee appeares the second time againe for our saluation Shal be prepared This vision in appearance might almost haue seemed rediculous not only because Zion was a little hill of no great height as if comparison had bin made of a heape of dust with great mountaines but also in regard that a little before he had foretold her ruine How could one haue then beleeued that Zion which had lost all her dignitie should againe bee thus honoured with so great an excellencie that she should turne the eies of all the Gentiles to the beholding of her beautie yet is shee so aduanced notwithstanding as if shee should bee mounted higher then the Mount Olympus Let the Gentiles bragge of their mountaines as long as they will yet shall they be nothing in comparison of this little hill saith the Prophet although it be low and small in appearance To naturall reason indeede this is verie vnlike What shall Zion hang in the cloudes And therefore no question but the wicked scorned this promise Wee know well enough that impietie hath alwaies ouerflowed her bankes against God Yea the circumstance which I haue touched alreadie was enough at the first push to haue ouerthrowne this prophesie How is it then that this little hil could be so soone exalted being fallen after the desâ—ruction of the Temple into vtter dishonour But doubtlesse Isaiah foretold not these things in vaine For in the end this little hill was truely exalted aboue the mountaines because that from thence the voyce of the Lord was heard which sounded
the enterprises of his enemies to confusion And in deede vnlesse the Prophet had speedily preuented the matter this way many such doubts would haue come into their mindes Vers 19. And it shall bee easie to number the rest of the trees of his forrest for a little child shall tell them THe Hebrew phrase shewes that there shall be a very small number left and thus hee onely confirms the former sentence to wit that there shal be such a waste after the Lord shall haue brought the Assyrians downe that the residue shall be easilie told And yet he goes on further in saying there shall be so few that a little child shall bee able to tell all that remaine for we know that little children haue much adoe to count to three or foure Thus then the kingdome of the Assyrians which in times past appeared as a great forrest the trees thereof being cut downe and ouerthrowne shall become like to a small number of trees scattered a great way off one from another Vers 20. And it shall come to passe in that day that the remnant of Israel and those which shall escape of the house of Iacob shall rest no more vpon him that smote them for they shall rest vpon the Lord the holy one of Israel in truth NOw hee returnes to the chosen people and describes the fruit of the chastisement which was at hand For in as much as it is an hard and difficult thing to be molested and afflicted and that wee flee it as much as possibly we can◠the Lord shewes vs the fruit of afflictions that so hauing learned to consider the end thereof we might indure them the more cheerefully as if hee should say I know you would faine that the Assyrian were farre off from you that so you might inioy your commodities quietly but yet think with your selues that this affliction is as necessarie for you as a potion for a sicke stomacke for you know not the power of God and therefore withdraw you your affiance from him to set it vpon the wicked Now what a miserable thing is it to put the hope of our saluation in those that are Gods enemies and to stay our selues vpon them which seeke nothing but our ouerthrow For the Israelites rested one while vpon the Assyrians then vpon the Egyptians And therefore there was no losse in lessening of the people because this little handfull which remained learned thereby to put their trust in God And in this respect also wee may know how needefull it was that God should chastise the Israelites Now the moderation which he addes containes an excellent and wonderfull consolation to wit that notwithstanding this yet a remnant of the Iewes should remaine amongst whom the true seruice of God should be restored For the particle In truth is not superfluous for before the Lord afflicted thē they all made profession to be of the true religion and called vpon God together but it was in hypocrisie Isaiah then deriding this counterfet holinesse saith that their hope shall bee sound and sincere when they shall once bee purged from their fainings and deceits For although they proudly boasted themselues to rest onely vpon the Lord yet did they rest indeede vpon the helpe of the Assyrians When the Assyrians therefore should chastise them they should then learne to trust in God only and to turne away their heart from looking for succours from men Hence we may gather that we cannot solely rest our selues vpon God vnlesse wee wholly plucke away all our trust from creatures Because we ought so to stay vpon him as to renounce all other things willingly for his sake Where this confident trust is not there hath truth no place because the heart is double and parted in twaine Vers 21. The remnant shall turne * the remnant of Iacob to the strong God THe remnant shall be conuerted This is a confirmation of the former sentence although hee seemes to allude to that place of the seuenth Chapter where the sonne of Isaiah was called Shear-iashub For we haue there said that this name was imposed vpon him accidentally to the end hee might be as it were a pledge of that deliuerance to come of the which his father had prophecied It was needfull also that the Iewes should be confirmed diuers waies to the end they might bee assured that the Lord would bring them back in the end Whereunto also appertaineth that which he addeth In the strong God that is to say to him whom the people being conuerted from their reuolt shall acknowledge to be the protector of their saluation For this epithite is attributed vnto God according to the circumstance of the place It should seeme that the word Ei which signifies God shoulde haue xpressed his power sufficiently but he would also adde Gibbor that is to say Mightie or Strong to the end he might stirre vp the people to trust the more confidently in him For how could it come to passe that the people should returne from vnder the Assyrians and Egyptians vnlesse they were perswaded that God was al-sufficient who should doe the deede This then is the welspring of all our euils to wit when wee are not resolued that whatsoeuer wee can wish or desire for our saluation is in God Vers 22. For though thy people O Israel were as the sand of the sea yet should but a remnant be saued The consumption determined shall abound in iustice HEe excludes hypocrits from their foolish confidence for it was enough in their conceit for them that they were the children of that holy personage Abraham according to the flesh onely and vnder this bare and naked pretext of their originall they would be thought most holy In the meane while he exhorts the faithfull to patience to the end they might learne with a meeke and quiet spirit to wait for this discomfiture and diminution of their multitude to the end that whē it shold come to passe they should not be troubled at it as at some new thing He comforts them then for feare they should not beare such a wasting patiently because therout the Lord was purposed to gather a small remnant at the least The Hebrew verb signifies To finish and sometimes also To consume The latter signification agrees best for he calles this diminishing of the people a Consumption and that Accomplished and herein hee speakes excessiuely as they say for it would be a thousand to one that they were not all destroyed and therefore a very few should escape The name of Israel may be taken here in the genitiue or in the vocatiue case so as in this latter sense he should speake to the Patriarke Iacob or to all the faithful in his name But seeing the meaning is cleare inough howsoeuer we take it the matter is of no great moment It may be taken also in the genitiue For mine owne part I rather thinke it is a proper name to point out as it were the true and obedient Israelites for
comprehend the garments of linen vnder the name of net-worke or white nets for these garments were of great price in regard they were wouen with great difficultie Thus then it should be a metaphoricall maner of speech vnder which the Prophet closely nips the dissolutenes of the Egyptians who clothed thēselues with linen garments as if they had beene wrapped in nets If we vnderstand it so then the next verse coheres with it and for min◠owne part I can not see how so exquisit and artificiall maner of weauing can belong to the trade of fishing But if any had rather referre it to fishermen the sense shall be that all such as exercised the arte of fishing and gained much thereby should now be oppressed and ouerwhelmed with griefe I thinke it is not needfull to translate the Hebrue word Seker which the Prophet vseth Nets because the Etymologie of it sheweth it rather to signifie a trade by which much is gained Vers 10. For their nets shall be broken and all they that make ponds shal be heauie in heart WHere great store of fish is they also haue great Pooles or little fish-ponds to keepe them in for were it not for them the fishermen should be constreined 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 serue to no purpose Vers 11. Surely the Princes of Zoan are fooles the counsell of the wise counsellers of Pharaoh is become foolish how say yee vnto Pharaoh I am the sonne of the wise I am the sonne of the ancient kings HE heere ioines wisdome and follie together very fitlie for it is vnpossible this perswasion should be plucked from men but they will be wise yea and so esteemed although it be in despight of God himselfe It is all one then as if he were of their opinion when he calles them wise whom by and by after he taxeth with grose follie The Hebrue particle Ac is sometimes aduersatiue but because it seemes the Prophet sets himselfe against the Egyptians I had rather translate it surely or certainly or now at the least because he derides Pharaos Counsellers who of all others were the greatest fooles and yet in the meane while tooke thēselues and would be reputed for the wisest men Thus it is a kinde of exclamation as if he should say Where is this wisdome of Egypt become What is become of these Counsellers which despised euery man Why defend they not the Kingdome Now is the time when their wisdome may be manifested Wee see then how this serues for a confirmation and ratification of this present prophesie for as much as it appeares that the Prophet speakes not of things vnknowne but hath the certentie of Egypts destruction apparent as it were before his eyes Being fullie perswaded then that he was authorized from God he is bold to proclaime that all these Princes are but fooles how wise soeuer they make themselues In a word the Prophet teacheth All wisdom◠which is separate from the word will in the end proue extreame follie that all their glorie who attribute to themselues the least dram of wisdome without God is but follie because it will be perceiued to be so in the end for when they shall come to triall they will shew themselues no better then children I deny not but the Lord suffers them to bring many enterprises to passe that they may get credit and fame among men but he besots them in the end so as notwithstanding all their experience and ripenes of wit they will shew themselues more fond then little babes If any man want wisdom let him aske it of God Let vs be admonished then to pray for the spirit of counsell and vnderstanding of the Lord and when we haue obteined it let vs carefullie vse it in vprightnes with all modestie For God resists mens wisdome whē they attribute more to themselues then it meete and such as too proudly aduance themselues doe well deserue to be punished for their follie He therefore oft times makes them stand confounded to the end men may know that their wisdome is nought else but a vanishing smoke The feare of God the only foundation of true wisdome For there is no true wisdome but that which it grounded vpon the feare of God which is the beginning of wisdome as Salomon teacheth Prou. 1.7 9.10 How say ye c. He reproues Pharaoes counsellers for flattering of him as parasites are wont to do now adaies to get the fauor of Princes for all their flatteries tend to none other end because they finde that the only readie way to get their suites and to creepe into fauour And thus among so many flatteries and lies trueth can finde no place at all among them Now howsoeuer this is an ordinarie fault in the Courts of great Lords yet bare it the sway especially among the Egyptians at that time for they stood vpon their antiquitie as being the most antient of all nations besides boasting that they found out the arts and liberall sciences Now if the common people had this good conceit of themselues how much more were their Kings infected therewith in respect of them There was a double boasting then that is to say of antiquitie and knowledge both which Isaiah reproues and telles them that neither of them shall doe them any good Pharaoh gloried much of the antiquitie and wisdome of his Natiō which was the peoples fault also as well as his but he speakes of the King especially as of the head in whom this pride was more plainely perceiued then in the common people But let vs beware how we brag of our ancestors as if we were borne to it by inheritance no let vs goe to heauen to finde wisedome Ier. 1.5 and let vs aske it of him that is authour of it As for antiquitie it is a sottish and vaine brag and yet Princes are so hampered with this vice that they could finde in their hearts to goe seeke their race and beginning beyond the Moone as they say yea they can verie hardly be disswaded from this vanitie flatterers also helpe to augment this folle who as wee see haue found out many pleasant things touching the genealogies of Kings and Princes For no musicke sounds more delectable in their eares then when they are separated from the common people as if they were petty gods But it often comes to passe that whiles they be so busie in seeking too curiously their grandfathers and great grandfathers that they make themselues ridiculous by it because it comes to passe that they finde themselues descended from some handicrafts man or trades man A storie touching Maximillian the Emperour I haue heard a pleasant storie from some of good credit of the Emperour Maximillian who because hee was wonderfull curious in seeking out his pedegree a merry fellow
them therefore it is that the Prophets are wont to mingle consolations after their denunciations of iudgements Seeing these things serued then to cheere vp the faithfull no doubt but they were speciallie directed to the Iewes among whom faith had her speciall residence in regard that it appeared in none but them But yet we are once againe to obserue these words after many dayes for this is added to exercise the faith of Gods children we often run headlong in our desires and would haue God accomplish his promises by and by we grudge that he delaies so long and wax so impatient that we can no longer indure But we must learne in humilitie to wait and looke long for the saluation and mercie of our God and not be discontented how long soeuer he deferre for certainly he will come and he will not tarrie But herewithall wee must note that God speakes not heere of all for as we haue seene in the 13. verse he was determined to saue but a few and this ought so much the more to whet our appetites to the end after we haue been long exercised vnder sundrie calamities we may meete the Lord that smites vs by vnfeined repentance Vers 23. Then the Moone shall be abashed and the Sunne ashamed when the Lord of hosts shall reigne in mount Zion and in Ierusalem and glorie shall be * Or euen in the presence of his c. before his ancient men MAny thinke that the Prophet vseth this vehemencie against the Iewes as if he said The Sunne Moone and Starres are ashamed of your incredulitie so that you are a detestation not to men only but euen to the insensible creatures but this seemes vtterlie wide frō the Prophets 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 kingdome that it shal darken the light of the Sunne and Starres And this maner of speech is very vsuall among the Prophets we also haue seene it before in this prophesie Now Isaiah speakes not here alone of the head but also of the whole bodie of the Church when the Lord then shall settle his kingdome vpon mount Zion his glorie in the restauration of the people shall be so great that that which seemes bright and glorious in mens eies being compared with this shall be but darkenes And the better to expresse it he names the greatest lights in the firmament Some improperlie draw the verb To reigne to Gods vengeance for albeit God reignes when he iudgeth the world yet this maner of speech linked thus together God shall reigne in Mount Zion alwayes notes mercie and saluation For he speakes of the restauration of the Church whence we gather that these things are not accomplished but in Christ In mentioning of the Ancients he vseth a figure called Synecdoche a figure often vsed in scripture taking the chiefe part of the Church for the whole bodie and yet not without a speciall cause The ancient men Priests and gouerning Elders are heere taken then not only for the Priests but for those gouernors which haue the ouersight of maners and discipline to wit such as ought with wisdome and discretion to gouerne others And vnder these names he comprehends all the people not only because they represent the whole bodie the common people being hid as it were vnder the shadow of their wings but also that the faithfull might haue good hope of a future restoring otherwise it were to little purpose that a scattered multitude should be left like a crased bodie or a confused lump It is not without cause that the particle euen before his auncient men is added to the end the Iewes might know that Gods power should be glorious not that it can be comprehended with the eies of flesh but by faith for he so reignes that we effectuallie feele his strength in our weakenes And if we apprehend not this we shall neuer receiue any comfort In stead of glorie some reade gloriouslie others glorious I had rather take it in the substantiue although it be not much materiall as touching the sense For he shewes how great Gods glorie and magnificence should be when Christes kingdome shall be set vp all glorie then must be turned into darknes that his glorie alone may shine and surmount all things Whence it followes that God then inioyes that which belongs vnto him in the middest of vs and that honor which none ought to depriue him of when all creatures are brought within compasse 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 wonderfull things according to the counsels of olde with a stable trueth HItherunto Isaiah hath prophecied of Gods iudgements which hung not ouer the head of one people alone but almost of the whole world Now it was impossible that the consideration of so many calamities which hee foresaw would fall vpon them should not worke great sorrow and trouble of mind in him For those that are of an vpright heart desire that all the world might bee saued And as they thirst after Gods glory so they cannot but loue all the works of his hands by how much the more then a man is possessed with the true feare of God the more neerely is hee touched to the quicke with the feeling of his iudgements In the meane while the wicked are besotted when he manifests the same and will not be moued for any terrours whatsoeuer the godly on the contrary quake at the least signe of his displeasure If wee haue experience of this what thinke we the Prophet felt who saw all these calamities which hee foretold before his eyes as in a glasse For the Ministers of the word must needes bee much more effectually affected with the sight of such things then the common sort that the same may be as it were a seale vnto them of the trueth of their doctrine The Lord then hauing set these horrible desolations before the Prophet as in a table it was necessarie that being moued with sorrow and griefe he should turne his eyes vnto the Lord for otherwise hee might haue been intangled with confused passions and great disquietnesse of minde And therefore being assured that the Lord would prouide for his Church in the middest of these tempests and that hee would gather in those vnder the wings of his power which before were scattered farre off hee takes courage vnto him Wee see then that Isaiah continues constant in his vocation without being daunted or any way discouraged but rather relying alwaies vpon the assurance of obtaining mercy and therefore hee continues to celebrate the praises of the Lord his God By this we may see that this thanksgiuing depends vpon the former prophecies and that Isaiah respects not
this or that Iam. 4.13 Prou. 16.1 like those rash heads who think themselues able to accomplish all their lusts for if we haue not so much power as to moue our tongues to giue an answere much lesse can we of our selues bring greater enterprises to passe It is in vaine for men then to purpose determine and to dispose of their waies vnlesse God guide them by his hand But this his hand he reacheth forth to the iust and of them he hath a speciall care To whom God reacheth his directing hand For if so be the prouidēce of God extends it selfe generallie ouer all creatures and that he prouides for the necessities of the yong Rauens Sparrowes and the least worme that creepes vpon the ground much more hath he a fatherlie care of the faithfull to deliuer them out of the dangers and streits into which they are plunged Vers 8. Also we O Lord haue waited for thee in the way of thy iudgements the desire of our soule is to thy name and to the remembrance of thee THis verse conteines a most excellent doctrine without which the former things might seeme to haue been spoken in vaine for the Prophet hauing said that God will be our leader all our liues long so as we shall neuer erre nor stumble and yet in the meane while we see our selues brought into so many extremities that in our iudgements all these promises are meerely vaine when I say he thus exerciseth our patience it stands vs vpon to wrastle manfullie and yet to hope in him notwithstanding Of this the Prophet here giues vs warning namely that although we alwaies see not this smooth and goodly plaine and that the way is not made so euen vnder our feete but that we must presse thorow many streits yet must wee still giue place vnto hope and patience Though Gods promised assistance comes not when we would yet must we still giue way vnto hope and patience By the way of the iudgements he meanes aduersities for so this word is often taken in the Scriptures This is the marke then whereby true Christians are discerned from the false A note to discerne true Christians from hypocrits for whilest hypocrits inioy all things at their desire they blesse God and highly extoll him but in aduersitie they murmure and blaspheme him thereby plainely shewing that they neuer trusted in him at all and therefore they serue God no longer then he serues their turnes in al things Contrariwise when the faithfull are exercised vnder diuers crosses and calamities they are prouoked thereby to draw neere vnto God and to trust in his helpe The particle Also therefore hath great weight in it for it is as much as if the Prophet had said The faithfull serue God cheerfully not onely when hee vseth them gently but euen then also when hee deales roughly with them neither faint they vtterly because they are sustained by hope Wherein cōsists the true triall of sound godlines then Truely in this that we trust in God not onely when hee filles vs abundantly with his benefits A triall of a sound heart but then also when hee withdrawes the light of his countenance yea when he afflicts vs and shewes vs nothing but the signes of his wrath and heauie displeasure Let vs learne therefore to apply this doctrine to our vse as often as the calamities of this present life doe presse vs and let vs not cease to hope in him although all things seeme vtterly desperate If he should kill me saith Iob yet would I trust in him Iob 13.17 And Dauid protests that hee will not feare though he should walke thorow the valley of the shadow of death Why so because hee knew that God was with him Psal 23.4 In thy name In these words the Prophet meant to shew from whence this magnanimitie of minde in the faithfull proceedes which suffers them neither to faint nor to fall vnder the greatest assaults surely it is in respect that being loosed from those profane desires wherein the wicked are intangled they euen in their greatest distresses wherewith they are compassed about haue freedome and libertie of spirit to send forth their grones and cries boldly into the presence of God Naturally I confesse our desires are disordered and the cares of this life doe as it were glew vs to the earth our thoughts float vp and downe or else are so besotted that they cannot freely aspire vnto God The essence of God in like manner is hidden from vs whereby wee wax the more slow and dull in seeking of him For these respects therefore the Prophet brings vs backe from this hidden incomprehensible essence of God to his name As if he should say Content your selues with that manifestation of him which you find in his word for there he sets before vs as much as is expedient to wit his iustice wisdome and goodnesse yea and his very selfe also It is not without cause also that he addes this word remembrance for thereby he shewes that the first apprehension or thought of Gods name sufficeth not but that wee ought to meditate thereon continually because without this helpe all light of doctrine Meditation a speciall helpe to maintaine would by and by vanish For the trueth is the light of true doctrin the right and sound knowledge of God must needes inflame our hearts with a desire after him yea more then that it prouokes vs to an insatiable thirst after profiting Knowledg meditation must goe together euen as oft as we remember him The knowledge of God then goes before and in the second place we ought to exercise our selues much in the meditation of it for it is not enough once to haue had some little taste thereof vnlesse therewithall a loue and desire after the same bee increased by a continuall meditation Hence wee may learne then that the knowldge of God is no idle nor dead imagination Vers 9. With my soule haue I desired thee in the night and with my spirit within mee will I seeke thee in the morning for seeing thy iudgements are in the earth the inhabitants of the world shall learne righteousnesse SEe yet a more ample exposition of the former sentence for before speaking in the person of all the faithfull he said that the desire of their soules was to the name of God but now he brings in himselfe speaking My soule hath desired thee saith hee As if hee should say All the powers of my soule are busied in seeking of thee and thy name The word Nephesh is often taken for the vitall spirit but because the Prophet vseth two sundry words here I so distinguish them How soule and spirit is taken here The vnderstanding and will two principall parts of mans soule as that the soule shall signifie the desire and the will and the spirit the intellectiue part For we know that the vnderstanding will are the two principall parts of mans soule and God
to his children shall be so far off from benfiting of them that they shall surely beare the reward of their sinnes Wheras he bends the force of his speech in particular against women the Hebrews vnder this word according to the vse of their tong vnderstand Cities but I thinke this should be no figuratiue maner of speech and therefore I rather rest in the bare letter Now he speaks to women rather then vnto men to signifie the greatnesse 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 speakes expresly of women of rest who coÌ„monly are the most delicate for according to their abundance so they may better shift for themselues and may more easilie escape dangers when the poore must be faine to goe to the wall But Isaiah telles them that they shal be constrained to rise and tremble therein opposing this trembling to that rest and ease which they quietly inioyed For he commands them to arise as giuing them to vnderstand 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 addes heare my voice yee daughters by daughters the Rabbines vnderstand Cities and Townes but this ought to be taken litterally as I said before Hee shewes whence this terror and violence shall proceed which shall cause them thus to arise and tremble to wit from the iudgement of God But he mentions the voice to shew that this shall bee no vaine prophecie because this war was proclaimed against them by the commandement of God As if he should say You shall one day feele by experience what power and efficacie there is in the word of God to awaken you Now he blames their idlenesse securitie and delicacie so oft not onely because it should be vnked for those that had bin wont-to be at their ease to bee so rudely rouzed vp but also in regard it is a thing almost vnpossible that the world in this corrupted and depraued estate of mans nature should not bee too carelesse in abusing rest and abundance For we then by little and little fall into a sottishnesse of mind deceiuing our owne soules with vaine imaginations so as all feare is abandoned of euery one in which false securitie wee easily are drawne audaciously euen to rush against God himselfe Vers 10. Yee women that are carelesse shall bee in feare aboue a yeere in daies for the vintage shall faile and the gathering shall come no more It is a great reliefe to a sorrowfull heart when it perceiues that though afflictions be sharpe yet they are but short BY these words he meanes that the calamitie shall last long for it is a great reliefe to a sorrowfull mind when hee thinkes that the miseries and afflictions which presse vpon him so neerly shall last but a while But when there is no hope left of some comfortable issue nor promise of deliuerance what can ensue thereof but despaire Hee shewes then that they shall not suffer this extremitie for a yeere onely but that they must expect new afflictions one in the necke of another By the word to feare hee priuily taxeth their drowsinesse shewing that they shall be led away with terror and trembling seeing the sweet and still voice of wholsome doctrine was so tedious vnto them And in as much as the Iewes were too much besotted with the loue of earthly and transitorie things hee threatens them with want of bread and wine And thus hee applies himselfe to their capacitie If they had been better purged from their earthlinesse he would rather haue awakened them with the feare of that iudgement which Ieremiah bewailes Lament 1.7 to wit that the sacrifices and feast daies should cease and that the holy assemblies should be abolished But because they had plunged themselues in voluptuous liuing and had not so well profited as to esteeme spiritual benefits the Prophet applying himselfe to their weaknesse addresseth his speech rather to their bellies then to their mindes Now he toucheth the wasting of the fields which should vndoubtedly follow this war for abundance is the mother of idlenesse and securitie It is therefore as if he had said Abundance the mother of idlenesse and securite The Lord will depriue you of your belly cheere he will rouze you vp with a witnesse and will depriue you of all matter of reioycing By this verse then are we admonished not to lie snorting in our prosperity neither to dreame of such a rest as if we were to inioy the same in this world for euer No let vs vse the good things which God bestowes vpon vs moderately vnlesse we meane that God should awaken and ouerwhelme vs vnawares and by this sudden change which shall befall vs vexe vs worse then wee can expect or thinke of Vers 11. Yee women that are at ease be astonied feare O yee carelesse women put off the clothes make bare and gird sackcloth vpon the loines THis is no superfluous repetition but rather an amplification of that which hee spake of before for whilest men are thus rocked asleepe hardly can they be awakened by the voice of Gods Prophets It is needefull then to cry alowd and to adde rebuke to rebuke Therefore in that hee multiplies his threatning he thereby shewes how great our securitie is when men are once blinded with prosperitie It is almost a thing impossible for them to heare the voice of God when he admonisheth them And to speake the truth men are in much more danger by prosperitie then by aduersitie for when all things fall out well they are ready to flatter themselues yea and to be bewitched with their felicitie This was the cause why he was faine to rebuke the Iewes so sharply euen to quicken them vp if it were possible out of their drowsinesse This exhortation then ought to be referred to the time to come as if the Prophet should haue said In the end you shall tremble for I can assure you your rest shall not last alwaies Thus hee shewes that this calamitie which was to ensue should be as a seale set vnto his prophecie whereby God would manifest by the effects that these words should not vanish away in the ayre Where hee bids them to make bare and to gird them with sackcloth he describes the estate of mourners For when aduersitie presseth any then they put on sackcloth and make the rest of the parts of their bodies naked and so by outward â—estures and garments and the like they manifest the inward dolour of their mindes Hee calles the women then from their delicious and daintie fare and voluptuous liuing wherein they plunged themselues to sackcloth and other testimonies of sorrow Vers 12. Men shall lament for the teates euen for the pleasant fields and for the fruitfull vine
confidence in God Verse 10. He bragged before that he was Gods seruant sent of him to destroy the land of Iudea for which cause he promiseth vnto himselfe assurance of the victory But now the miscreant feares not to aduance himselfe against the Lord of hostes For you must know that the wicked doe not alwaies at the first chop discouer all their impietie touching their contempt of Gods maiestie Note but the Lord by degrees laies open their thoughts and constraines them to cast vp the poison which lay hid within them This wretch now then goes on further in his blasphemies and feares not to rush against the highest Maiestie as if hee were the stronger But he speakes in the person of his Master who had obtained great victories ouer many mightie nations which indeede had their gods vnder whose protection they thought themselues safe Sennacherib hauing subdued these thought also that he had ouercome their gods vpon whose help they rested Thence it comes that he puffes vp himselfe so farre in pride that he dares iustle against the liuing God yea he is caried away with such madnes that he feares not to oppose his strength against the power of the Almightie You see then that albeit the wicked seeme at the first to be farre from the contempt of Gods maiestie yet in the end they manifest that they attribute all to themselues and vtterlie exclude him In words I grant they will giue the praise of their victories vnto their gods but forthwith they sacrifice vnto their owne nets and offer incense to their yarne as Abacuk saith 1.16 which practise our hyppocrites imitate at this day For if they obtaine any victorie they by and by runne and thanke their Idols but when that is done they also thanke their owne counsels policies manhood and their forces so as a man may well perceiue that vpon the matter they attribute all their successe vnto themselues and not vnto their Idols In this his prowd boasting then he shewes himselfe to be a lyar 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 wonderfullie grieued in hearing God to be thus charged with breach of his promises whē this wicked one railed thus against God and matcht him with Idols But these things are written Hezekias his patience worthie our imitation to the end we might consider the patience of this good King and also follow his example when the like shall befall vs. Haue any of the gods of the nations When he opposeth himselfe against all Gods as one that had ouermatcht them it is so farre from common sense that the wicked themselues do shudder and tremble at it and yet if the Lord doe but a little presse them he easily drawes forth of them such confessions as this When they haue premeditated what they will say then they can faine themselues Gods seruāts forsooth but soone after he inforceth them to confesse and vtter forth that which was concealed within Let vs know then that superstition is alwaies ioined with pride so as it is vnpossible but he should aduance himselfe aboue all that which is called God which in his heart acknowledgeth him not We neede not wonder then that wicked men are prowd 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 vanitie and feeblenes of these Idols iustly in their teeth for wee must looke at his intent and pride seeing he scornes not so much the superstition and vaine confidence of the Gentiles as through their sides to wound if he could euen the highest Maiestie Euen as that tyrant Dionysius Dionysius who resisted God and prouoked him to the fight whilest he scorned his owne Idols for against his conscience he derided the God which he could scarcely comprehend in his shallow braine The like is to be said of all other Infidels who haue mocked at false religions which they thought were of God Note we here also the other blasphemie by which the diuine Maiestie is wickedlie violated when Rabshekeh couples the true God with the false as if he were one of their consorts For what blasphemie is greater then to match the immortall God the author of all things with dunghill gods truth with lyes glorie with ignominie and hell with heauen The Lord our God is great and worthie to be praised saith Dauid yea he is to be feared aboue all gods for all the gods of the Heathen are Idols but the Lord made the heauens strength and glorie are before him power and beautie are in his sanctuarie c. Psal 96.4.5 Vers 19. Where is the God of Hamath and of Arpad Where is the God of Sepharuaim Or how haue they deliuered Samaria out of mine hands 20. Who is hee amongst all the gods of these lands that hath deliuered their countrie out of mine hand that the Lord should deliuer Ierusalem out of mine hand SOme thinke Hamath to be Antioch in Syria Arpad that Citie whence people were taken to inhabit Damascus and that Sepharuaim was situated in this countrie 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 renowme but their proper names also that such a change might the rather affect and moue them Howsoeuer it be he expreslie notes out the neighbour cities which were best knowne by name to the Iewes that the ruin of them might touch them the more neere neither do I doubt but these places were of Syria and Israel As if he should say You see these two kingdomes subdued which notwithstanding had so many gods and patrons and doe you thinke that your God can resist me The expositors take the particle Chi for an interrogation in both places Haue the gods of the nations deliuered them Shall your God deliuer you then But that the sense might runne the better I had rather translate it thus Let your God deliuer Ierusalem out of mine hand This seemes also to be spoken tauntinglie as if in scorne he should haue said Yea I warrant you your God will deliuer you as the gods of the Gentiles deliuered those that worshipped them Now this ignorance of the wicked proceeds from this they know not that God punisheth mens sinnes when aduersitie befalles them First of all then they deceiue themselues by making an ouerthwart comparison Oh I haue ouercome 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 vpon the people whom he for their iniquities hath destinated to destruction For though they will not vtterly denie but they haue receiued somewhat in their victories from him howbeit it is but fainedly because they neither see his will nor his iustice
temptation also in that he keeps himselfe close to the meanes ordained of God and desires to heare his voice by the mouth of his Prophet Isaiah For albeit he rested vpon none but God only yet he reiects not the testimonie of a mortall man like himselfe and this is the cause why the title of the Prophet is here expreslie mentioned because he sent to Isaiah to be confirmed by some new prophesie And thus he names him not as a priuat man but as the seruant 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 soueraigne remedies by which we may receiue comfort in affliction First we must call vpon God for his deliuerance Secondly we must send for the Prophets of God if they be to be found that they may giue vs some word of consolation for it is their charge to comfort and refresh the afflicted by setting the pretious promises of life before them But if Prophets be wanting yet we shall haue sufficient and full consolation in the word it selfe For we must aske counsell of these Prophets which God hath sent not only during the terme of their liues but for euer afterwards and of those that succeed them for although themselues be dead 2. Pet. 1.19 yet we haue their bookes still with vs their doctrine liues and shall remaine for euer but the summe is we must alwaies aske counsell of God Some may demand Quest whether Hezekias was not sufficiently instructed and furnished with the promises was it not a signe of infidelitie in him then to seeke for new promises of the Prophet I answere Ans It is not to be imputed to him for infidelitie or distrust that he seekes a new promise because being best acquainted with his owne infirmitie he was not ashamed to seeke new confirmations of his faith The flesh alwaies solicits vs to distrust The flesh euermore solicits vs to distrust therefore we ought neuer to despise new succors therefore we ought not at any time to despise new supplies nay rather it stands vs in hand to vse all the best meanes we can to beate back the multitudes of temptations which dayly presse vs. For Satan inuirons vs so close on euery side that if we be not well furnished indeed it is not possible for vs to wind out of his snares and intanglings Although we be well instructed in Gods word then and haue learned that he will surely help vs in the day of trouble yet when some extraordinarie surge or waue ariseth it is all the need then to get vs to the mouth of the Lord againe and againe Although our faith be well confirmed in theâ— promises yet vpon new assaults we ought once yea twice to get new confirmatioÌ„s from the mouth of the Lord. and still to seeke out new confirmations to comfort quicken and strengthen our faith We haue no particular prophesies now but we ought to applie the generals to our particular vses because they were written for our learning Rom. 15. In that Hezekias sent Ambassadors to Isaiah and went not himselfe it was because he praid in the Temple for it appeares the mourning was generall in regard that both the elders and counsellers were clothed in sackcloth it is also very probable that the King had proclaimed a publike fast Let vs also note that Isaiah liued not in the Kings house to giue himselfe to iollitie there but in his absence God meant to proue the faith of this good King Vers 4. If so bee the Lord thy God hath heard the words of Rabshekeh whoÌ„ the King of Ashur his master hath sent to raile on the liuing God and to reproch him with words which the Lord thy God hath heard then lift thou vp thy praier for the remnant that are left Obiect IT seemes that Hezekias doubts whether the Lord would heare or no for the particle Vlai is translated if peraduenture and it is taken in this sense almost throrowout the whole Scripture Ans But we must note that the faithfull are accustomed to speake thus though they bee most assured that God will succor them They are indeed somewhat perplexed but it is onely in regard of the difficultie of the temptation wherewith they are pressed Hezekias might well doubt if we looke vpon the estate as it then presently stood but hauing turned his eies towards the word of God hee became more certaine of Gods will and then ceased to tremble any more Now because it cannot be auoided but the flesh will alwaies fight against the spirit in the faithfull and so ouercharge them that they are faine still to drag the wing or to traile the leg after them they sometimes fit their words according to the difficultie which presents it selfe before them And in other places we may obserue that Gods seruants haue 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 addes If paraduenture the thought of thine heart may be forgiuen thee but hee therein counsels him not to tremble or to pray in vnbeliefe because such a praier had been in vaine but he sets before him the greatnesse of his sinne that hee might quicken him vp with the greater feruencie to awaken at the last that hee might proue a true conuert indeed This word if then is not put here in a doubtfull sense but signâ—fies that which wee vsually speake it may be when we dare hope or promise something to our selues Neither doth Hezechias speake thus as if God vnderstand not what the wicked say or as if he were vtterly ignorant of it but because this principle was fixed in his heart to wit that the Lord is neer vnto all such as call vpon him in truth he now therefore armes himselfe with praiers and is fully resolued to withstand all distrust And for as much as he could not attaine the goale without great strife he saith peraduenture or it may be Note also that he addes heere two sorts of hearing which in part resolues this question True it is that at the first there seemes to be some repugnancie in these words It may be hee will heare the words which he hath heard but it is a very apt kind of speech for Hezekias is certainly perswaded that nothing is hidden from God He onely disputes in himselfe whether God would examin this miscreants blasphemies For in regard that he often defers his punishments for a time and seemes to winke at mens impieties it seemed that hee now also tooke no knowledge of these blasphemies Lastly he takes it for granted that all things are manifest naked before Gods eies onely he askes in some perplexitie whether the Lord indeed will shew himselfe displeased with Rabshekehs railing by some outward signe or no that is not to let him escape any longer vnpunished To be short he desires to
that they were smitten with thunder and lightning For as they are bold to coine fables so are they not afraid to auouch any thing that comes in their heads euen as if they had found the same recorded in some anthentique historie But the words shew that this was no such apparant slaughter for the Prophet saith that they lay all dead vpon the earth if they had bin smitten with lightning euery one would haue perceiued it neither would the Prophet haue concealed it The coÌ„iecture of the Rabbines then you see is confuted out of the very text but I had rather lane off in the mid way It sufficeth that wee know thus much the Lord was minded to deliuer Ierusalem out of the hand of the Assyrian and he smote the host with sudden death altogether without mans helpe Vers 37. So Sennacherib King of Ashur departed and went away and returned and dwelt at Nineueh NOw Isaiah shewes with what dishonour this Tyrant retired who before in his conceit had deuoured all Iudeah and durst challenge the Lord himselfe In that he expresseth his recoiling backe with so manie words to one purpose it is to cast disgrace vpon his cowardly flight for it is no superfluous repetition when he saith he departed hee vvent his vvay 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 Hee came not into Iudeah to returne with infamie but God for his mercy and truthes sake droue him out thence euen as chaffe before the wind Where it is said hee returned to dwell in Nineueh it shewes vs further that hee not onely left his courage but his forces also quailed for hee would not willingly haue staied at home if despaire had not been as a chaine to keepe him in he contented himselfe with his kingdome then whereof Nineueh was the mother Citie Afterwards when the Caldeans had subdued the Assyrians the Monarchy was transported vnto Babylon to wit ten yeeres after the death of Sennacherib in which time Esar-haddone of whom mention is here made reigned For Paricides being winked at and supported by many the forraigne enemies might easilie conquer and subdue a nation full of factions and therefore Merodach hauing made vse of this occasion inuaded the Assyrians and brought them vnder his command Vers 38. And as hee was in the Temple worshipping Nisrock his God Adramelech and Sharezer his sonnes slew him with the sword and Esar-haddon his sonne reigned in his stead THe Rabbines Rabbins bold in coining fables giue themselues the like libertie heere to coine deuices for they faine that Sennacherib asked his idoll why he could not vanquish the Iewes and it answered because Abraham meant to haue sacrificed his sonne to God And then this Tyrant following this example determined to offer howsoeuer he could not by and by dispatch himselfe out of these incumbrances Rom. 8.26 yet the holy Ghost did suggest into this confused and perplexed spirit of his such groanes as could not be expressed And in truth it had been an vncoth and absurd message if so bee God had not conforted him inwardly by the secret worke of his Spirit who was now a good as stricken downe to hell with the outward sound of the Prophets words Now for as much as hee would neuer haue repented being seased on by despaire mortification went formost next followed that secret worke of the Spirit which consecrated this poore dead body a liuing sacrifice acceptable vnto God Vers 3. And said I beseech thee Lord remember now how I haue walked before thee in trueth and with a perfect heart and haue done that which is good in thy sight and Hezekiah wept sore IT seemes here that he meant to reason the case with God and to rip vp his former life vnto him as one being wrongfully afflicted but he meant nothing lesse He rather furnisheth himselfe with arguments to buckle against the sharpe and dangerous temptations which might follow For when the Lord dealt thus roughly with him he might thinke himselfe forlorne forsaken and reiected as it God had disliked of all that he had done before for which cause he fortifies cheeres vp himselfe by protesting that all his actions proceeded from the vprightnesse of his heart In a word hee concludes that his indeuors were not displeasing vnto God though hee were presently taken away and thus he makes way for good hope and praier Hee opposeth not his merits then to the righteousnesse of God Hezekias opposeth not his merits against Gods righteousnes but armes himselfe against a shâ—rp temptation neither complaines he as if he were punished vniustly but armes his selfe against a sharpe temptation to the end Gods dealing might not seem too seuere in his eies in regard that hee had so well reformed and taken away corruptions which had then the full swinge in his kingdome but chiefly in the Church God admits his children sometime to glory in their well doing I denie not but the Lord sometimes admits his children to reioice in the things which they haue well done not as vanting 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 themselues thereby to beare all their aduersities patiently Sometimes also the importunitie of their enemies constraines them to glory with an holy boasting that they may commend their cause to God as to him that is the Iudge and defender of it and so Dauid boldly opposeth his innocencie against the slanders of his aduersaries and that euen before the iudgement seate of God Psal 7.9 and 17.3 It is an old practise of Satan vnder colour of humilitie to driue vs into despaire But Hezekiah meant here to preuent Satans sophistrie whereof the faithfull haue sufficient experience whilest vnder pretence of humilitie hee ouerwhelmes them in despaire We must be very warie therefore that our hearts be not swallowed vp 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 prouokes God more then fained holinesse Ioh. 4. to wit when the integritie of the heart holds the first place for there is nothing that displeaseth God so much as when we goe about to cosen either him or meÌ„ by our dissimulatioÌ„ for as a glistering shew of works is wont to dazle our eies so nothing prouokes his wrath more theÌ„ feined holinesse 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 vnto him Hezekiah therefore had good cause as you see to beginne at the vprightnesse of his heart The word Chalem which is translated perfect
thee because he respects the Couenant which he hath made with Dauid We know there is nothing more hard then to cheere vp the hearts of such as haue deeply tasted of Gods wrath Nothing more difficult then to comfort the hearts of such as haue tasted deeply of Gods displeasure with good hope of mercie and to cause them indeed to feele that God is now become fauorable and gracious vnto them This confirmation therefore was necessarie to the end this good king being forlorne in himselfe might perceiue that life was to be restored him whereof he was in a maner vtterlie depriued because the promise touching the perpetuitie of the kingdome of Iudah could no way be broken Thus he being in a maner halfe dead by reason of this message Thou shalt dye the Prophet to incourage him puts him in mind of that promise which was then familiarlie knowne of all I haue sworne once by mine holines that I will not faile Dauid His seed shall indure for euer and his Throne shal be as the Sunne before me Psal 89.35.36 Vpon this boord or planck Hezekias casts himselfe to saue his life from shipwrack in these boysterous stormes for he speakes not of Dauid here as of a priuat man but as of an eternall King which had the promise whereupon Hezekias might stay himselfe I say eternall not in himselfe but in the blessed seed Now because this eternitie was to be manifested at the length in Iesus Christ of whom Hezekias and the rest of the kings of Iudah were figures he had good cause to hope well in regard himselfe was the sonne and successor of Dauid As often therefore as our sinnes do shut vp the way against vs from approching vnto God that we might haue part in his fauor let this preface be present before vs. For howsoeuer by our own default he be estranged from vs yet he is the father of Christ our head in whom our saluation lies alwaies hidden for vs. To be short God who a little before spake as a Iudge speakes now as a louing father by looking vpon the mediator Iesus Christ who euer appeaseth his anger Hauing left him way for hope he now tels him that his praiers were heard of God which doubtlesse should be as a goad in our sides to pricke vs forward to the dutie of feruent praier For albeit God of himselfe be carefull enough of our saluation and hath euermore preuented vs by his louing kindnesse and that not onely whilest we slept but euen before we were borne notwithstanding when he signifies vnto vs that all the benefits hee bestowes vpon vs are as the fruits of our praiers our slothfulnesse is vtterly inexcusable if being so liberally inuited to come vnto God we scorne to open our mouthes to call vpon his name Yet we must not thinke that our praiers doe therefore merit because God accepts so fauourably of them but in giuing that freely which of fauour he hath promised he addes this declaration of his liberalitie to the end he may the better exercise our faith For it is no small priuiledge to haue accesse into his presence at all times frankly to powre out our hearts before him and familiarly to cast all our cares and anguishes into his bosome Had not Hezekias praied at all yet the Lord no doubt would haue taken order by some other meanes that the gouernment of the kingdome should still haue continued in the stocke of Dauid but that which he was bound to doe in respect of his truth is attributed vnto Hezekias praiers to the end hee might acknowledge how great the fruit was he receiued from his faith which he exercised in his praiers The Prophet mentions his teares as a signe of his repentance and also of his zeale and affection not that they obtaine grace or that they can appease God of themselues but to shew that by meanes hereof praiers which proceede from affection are distinguished from those which proceede from the lippes onely Praiers which proceed from affection distinguished from those that proceed from the lips onely Obiect In the last place hee addes that God prolonged the daies of Hezekias fifteene eeres which at the first might seeme absurd because we are created vpon condition not to passe one iot or tittle of that time which God hath set downe as Iob saith Thou hast set him his bounds Ans which he cannot passe Iob. 14.5 But the solution is easie that this length of time must bee referred to Hezekias his cogitation for he was excluded from hope of a longer life so as he was to account the yeeres following as the lease thereof renued againe no lesse then if he had been taken out of his tombe to liue vpon the earth the second time Vers 6. And I will deliuer thee out of the hand of the King of Ashur and this Citie for I will defend this Citie THose who thinke that Hezekias was sicke during the siege ground their argument vpon 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 againe and prepare a fresh armie both to inuade Iudeah and to besiege Ierusalem Yea that discomfiture which he had before might so kindle his rage and furie as to giue a new onset The Iews then you see might iustly tremble when any should signifie some newes to them touching the enemies approching This promise therefore is not superfluous for with the hope of life Isaiah secures him from feare of the Assyrian whom Hezekias might alwaies haue had in some ielousie if by this meanes the same had not been preuented In which we see how God still amplifies and addes new mercies to the former which he had shewed him as in the Chapter before going God promised him abundance of the fruite of the earth with deliuerance from the siege Vers 7. And this signe shalt thou haue of the Lord that the Lord will doe this thing that he hath spoken 8. Behold I will bring againe the shadow of the degrees whereby it is gone downe in the diall of Ahaz by the Sunne ten degrees backward so the Sunne returned by ten degrees by the which it was gone downe THe holy histâ—rie orderly recites 2. Kin. 20.8 how Hezekias asked a signe of the Lord which was granted vnto him our Prophet wil onely touch it in the end of the Chapter but it is no new thing with the Hebrewes thus to set those things last which should be first c. Moreouer the Lord offers some signes voluntarily vnasked Againe he grants them to others that require them Now in regard that the generall vse of signes The generall vse of signes is to sustaine our infirmitie God for the most part staies not till they bee asked but from the beginning hath alwaies ordeined such as himselfe knew would be the most profitable to his Church If the faithfull then at any time haue desired that their
taken for the life Soule taken for life but the Prophet here extols the bountie of God who vouchsafed to loue Hezekias though he were halfe dead It was thy pleasure c. In the next place he giues the reason of it in bringing vs to the fountaine from whence this deliuerance issued for otherwise one might imagin that he hath spoken of nothing hitherunto but of bodily health But we may now see that he looked much higher to wit first vnto his guiltines before God secondly to the free reconciliation He confesseth in deed that he hath receiued his life anew but yet he esteemes his reconciliation with God more then a hundred thousand liues Hezekias esteemes his reconciliation with God aboue an hundred thousand liues Truly it were better for vs neuer to haue beene borne then to liue long heaping sinne vpon sinne and so to hale downe the more horrible iudgemēts of God vpon our own heads Hezekias then reioyceth chieflie in that the light of Gods countenance did shine clearely vpon him for our only felicitie consists in hauing him good and gracious to vs. Yet herewithall he shewes that we must impute the euils which God laies vpō vs to our sinnes for such as accuse him of ouer-much seueritie doe nothing else but double their owne woe To accuse God of ouermuch seueritie is but to double our owne woe This good King condemnes not himselfe of one sinne only but confesseth himselfe guiltie of many sinnes and therefore stood in neede of more then one pardon If we then desire to be truly comforted in afflictions let vs begin heere for if God be appeased towards vs no euill can hurt vs seeing he delights not to haue his beloued ones lie languishing in their miseries Simile It fares with vs therefore as with inconsiderate patients who neuer thinke of their disease but only of the accidents thereof and of their griefes which they feele but it is more wisedome for vs to follow the counsell of the skilfull Physitian who considers of the cause of the disease first and aboue all things indeuors to remoue that for they know that outward remedies are not only vaine but hurtfull if the inward disease be not discerned Why so Because remedies in such wise applied do driue 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 patient acknowledgeth the cause of his sicknes Hezekias looked into the cause of his sicknes to wit his sinnes which being forgiuen he then knew the punishment was likewise remitted and ceased Now by this we may see the sottishnes of the Papists touching their distinction between the fault and the punishment The ridiculous distinction of the Papists betweene the fault and the punishment for Hezekias testifies here that the one was pardoned as well as the other Wee are also to obserue this phrase of speech which the Prophet vseth to wit Thou hast cast all my sinnes behinde thy backe for his meaning therein is that God had whollie abolished the remembrance of them As in Miche 7.9 Thou hast cast all their sinnes into the bottome of the sea And in Psal 103.12 He separates our sinnes as farre from vs as the East is from the West All which sentences may assure vs that God will neuer impute the sinnes vnto vs which he hath once pardoned If it fall out that we be corrected afterwards he doth it not as a Iudge but as a tender and mercifull father that he might thereby instruct and keepe his children in awe The Papists therefore deceiue themselues in dreaming that the corrections which follow are satisfactions or recompences Afflictions no satisfactions as if he would exact that at our hands because he is loth freelie to remit all No Gods only purpose in correcting vs is that he may thereby prouide for our saluation for the time to come Vers 18. For the graue cannot confesse thee death can not praise thee they that goe downe 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 vnto him and therewithall shewes that the only cause why he desires to liue is that he might praise God Now albeit there is not a better signe of a godlie heart then to desire life vpon condition to glorifie God continuallie by the same yet it seemes Hezekias speakes somewhat too strictly For the faithfull glorifie God no lesse by their death then by their life The faithfull glorifie God no lesse by death then by life by death they come to be perfectlie conioined with him and neuer cease to sing his praises with the elect Angels But there is yet another difficultie which moued Hezekias so much to flee death and so earnestlie to desire to liue still on earth Which second question albeit we haue discussed heretofore yet the readers shall againe be put in minde that this terror proceeded not from the only apprehension of death for when the houre came that he should die he recoiled not back but willinglie went vnto his God But at this time being smitten with the sense of Gods wrath his only sorrow is that his sinnes had bereaued him of his life fearing he should neuer taste any of Gods blessings or fauours afterward Hereupon also depends the solution of the first question for what maruell is it if this good man seeing he must die The cause why Hezekias was so loth to die his death also proceeding from the anger of God kindled against him to take vengeance on his sinnes what maruell is it I say if he sorrowed and lamented to be condemned to die as one vnworthy to bee imploied any longer in the aduancement of Gods true religion and seruice Whosoeuer he be that is once strucke with this thunderbolt can not freelie magnifie the name of the Lord neither in life nor in death but must needes be mute because despaire hath ouerwhelmed his spirits In this sense Dauid 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 downe into the place of silence Why so Because those who feele the guilt of their sinnes and Gods anger pressing them want matter of thanksgiuing And yet wee must note that when the Saints spake thus Note they considered not what their condition should bee after death but from the dolour which they felt they onely looked to the end for which God had created preserued them in this world The chiefest end of mans life we know The principall end of mans life is to spend the same in his seruice who for this purpose conserues his Church vpon earth as hath been said because hee will haue his name alwaies praised Now he
the follie of these blinde idolaters who care not what cost or paines they bestow or take so they may furnish out trim and goodly idols Vers 21. Know yee nothing Haue yee not heard it Hath it not beene told you from the beginning Haue yee not vnderstood it by the foundations of the earth HAuing scorned the beastly sottishnesse of the Gentiles hee now turnes againe to the Iewes for being all of vs by nature inclined too much to superstitious vanities so we also easilie fall if any example be set before vs. The Iewes being captiues and mingled amongst the Babylonians were constrained to looke vpon horrible damnable idolatries which might soone draw them to a wicked imitation Isaiah therefore as a good Prophet of God speedilie preuents them and warnes them that they bee no whit moued with such spectacles He askes if they haue not bin taught and instructed concerning the true God Manie expositors thinke that this is but one repetition to wit it appeares by the creation of the world that there is not so much as anie appearance of seeking God in wood stone gold or siluer but wee may gather from the scope of the text that these are two distinct members For if he continued still to reproue the Gentiles hee would then bring no other testimonies but heauen and earth against them but speaking to the Iewes who were familiarly acquainted with the law of God The Iewes had a double meanes of reproofe for their reproofe hee vseth testimonies taken both from the order of nature and from the word First he askes in generall if they knew nothing Secondly he propounds the meanes by which they ought to discerne the true God from the false The first is from hearing the word and therefore he saith expresly Haue ye not heard Hath it not been told you from the beginning The last is from this faire theater of the vvorld where Gods glory shines round about and beneath vs. He would haue contented himselfe with this second demonstration if he had had to deale with the profane Gentiles as Saint Paul also doth Act. 14.17 For speaking to them of Iconia who had neuer heard word of the heauenly doctrine he vseth arguments taken from the order of nature How That God left not himselfe vvithout vvitnesse by giuing raine and fruitfull seasons But our Prophet who speakes of that true religion which was among the Iewes could not omit the mentioning of the law which was to make them double inexcusable if they should forsake or despise it to prophane themselues among infidels For they were conuinced not onely by the sight of their eies but also by the hearing of their eares which were continually beaten vpon by God in the preaching of his law amongst them Seeing then that from their mothers breasts they had with their mothers milke been nurced vp with the milke of the true knowledge of God and were instructed by their fathers by continuall succession the Prophet telles them that they shall shew themselues too peruerse and vnthankfull if such an helpe shall nothing profit them For that which he saith of the beginning or long agoe is to the same purpose namely that from their cradle they had been nurced vp in Gods true worship and besides in ages succeeding they had such continuall teaching as would not suffer theÌ„ to erre only if they did but remember vvhat they had heard As if he should haue said You haue no new God but the very same who manifested himselfe from the beginning to Abraham Moses and the rest of the Patriarks And here we haue an excellent confirmation touching the antiquitie of that doctrine Antiquitie of true doctrine which hath continued so many ages among the faithfull not that antiquitie is sufficient of it selfe Antiquitie not sufficient in it selfe to giue faith assurance for so the Gentiles might reply that their superstitions were no lesse ancient but in respect that froÌ„ the beginning the authoritie of the law hath been abundantly confirmed and that God hath testified that himselfe is the author of it for this cause I say Antiquitie a good confirmation of the truth it gets great confirmation vnto it by long vse in that the successors knew that their ancestors gaue them such a forme of religion which they could not reiect without a manifest brand of apostasie By such an order and progresse then all difficultie is taken away Now we at this day haue the same faith with these good fathers Our faith one and the sâ—me with that that these good faâ—heâ—s professed because with vs they acknowledged one God the Father of our Lord Iesus Christ for the faithfull haue all one word and promise tending all to one and the same end Where he addes 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-glasse that by viewing of it they might come to the knowledge of his Maiestie and that it might be an image of things inuisible as Saint Paul saith more fully Rom. 1.20 Their ignorance then is inexcusable for they neede nor complaine touching the want of meanes whereby they may come to the knowledge of God seeing he is ready so many waies to manifest himselfe vnto them Men sinne more of pride and obstinacie then of ignorane And to say the truth men sinne more of obstinacie and pride then of ignorance for they willingly despise God speaking thus distinctly that they might stay themselues in creatures and in vaine things Can such a contempt deserue to be excused No for those who worship their owne inuentions in stead of God of which all almost are guilty are they not welworthy to be blinded Truly such and so iust a punishment is worthily to be inflicted where there is so great headstrongnesse Those that haue a double meanes of knowledge are doubly inexcusable if they sinne against it But if the doctrine of Gods word be ioined to this knowledge which we haue by the creatures we shall be much lesse excusable Thus then Isaiah mentions both knowledges to shew that the Iewes shall be worthy of double condemnation if they stand not fast in the faith being thus informed and assured of the power and goodnesse of God Vers 22. Hee sitteth vpon the circle of the earth and the inhabitants thereof are as grashoppers hee stretcheth out the heauens as a curtaine and spreadeth them out as a tent to dwell in Which he began in vers 10 11 12. HEe continues on his former argument but after another manner and sets out the magnificence and power of God Wee haue told you heretofore why hee speakes thus to wit because we are too much inclined to distrust so as the least occasion in the world will make vs stumble and be offended For which respect The reason why the Prophet vseth
lippes ye know were to preserue knowledge and at their mouth men were to seeke it Mal. 2.7 The Prophet therefore complaines that those who should bee lights and guides to others were themselues as blinde as the rest Some refer the word seruant to Isaiah others to Christ and thinke that both were condemned of blindnesse But this comes nothing neere the Prophets drift for his meaning is by way of comparison to amplifie the former complaint made touching the blindnesse of the Iewes Their fault was much greater then that of other nations but the Priests were yet in the greatest fault of all who were their leaders and guides Let vs know then that by how much the more wee come neere vnto God and the higher hee shall haue aduanced vs in dignitie aboue others the lesse shall our excuse be To the same purpose he calles them perfect which indeede should haue been so for hee puts them in minde by this reproch of that perfection from whence they were fallen by so vnworthy a reuolt and thereby had shamefully prophaned that holy and glorious name of their God For seeing he gaue them a perfect rule of righteousnesse to direct them both in life and doctrine it should haue been their parts not to haue swarued an haires bredth from it Vers 20. Seeing many things but thou keepest them not opening the eares but he heareth not NOw himselfe expounds what this blinding is which he mentioned before and he shewes it to be twofold Thus we may perceiue well enough that he speaks only of the Iewes who wilfully and maliciously had choked the heauenly light The fault will bee double then when they shall appeare before Gods iudgement seat if wee shut our eies before the cleere light and stop our eares whilest he vouchsafes to teach vs by his word I grant the prophane nations are iustly left without excuse but the Iewes and others to whom the Lord so many waies manifested himselfe shall bee worthy of a double condemnation in that they would neither see nor heare God Let vs feare this iudgement then What vse we are to make of the former doctrin who haue so many worthy lights and examples shining before our eies for there is a blinding espied at this day in many and as great an hardening as was among the Iewes but the one shall bee no more excused then the other Vers 12. The Lord is willing for his righteousnesse sake that he may magnifie the Law and exalt it THat he might amplifie the offence of the Iewes hee now shewes that it was not Gods fault that they were depriued of good daies Hee said before that the miseries and calamities which they indured were the punishments of their wilfull obstinate blindnesse Now to fill vp the measure of their iniquitie he addes that by their obstinacie they had reiected all reliefe This place is diuersly expounded Some reade This verse diuersly expounded See more in the sequell The Lord would haue it so others He is gracious But I haue translated The Lord is vvilling that is to say is inclined to deliuer his people to magnifie his law and to exalt his iustice And thus God yeeldes the reason why he is ready to succour the vnworthy to wit because he is willing that his glory may be aduanced in their saluation that his iustice by this meanes may also appeare and that his law might florish in her perfect strength Now in that the Iewes were in such a distressed estate it was because they wittingly loued darknesse rather then light and to heape sorrowes vpon their owne heads rather then to obey God for had not this come betweene it was his onely desire to haue inriched them and to haue aduanced them Some expound it thus The Lord is as willing to magnifie his law and to shew his iustice in chastising the Iewes as hee was to threaten them by it and thus they refer the word righteousnesse to the punishments and plagues wherewith this people were visited of God Others translate For my righteousnesse sake and so refer it to Christ but they deceiue themselues in the word Tsidko for doubtlesse the Prophet speakes of righteousnesse minding to shew that the Lord was willing to exalt the truth of his promises and the signes of his righteousnesse in the conseruation of the Iewes if they had not shewed themselues vnworthy of so great a benefit by their owne vnthankfulnesse others thinke that the Lord is heere excused in regard it seemed hee suffered his truth to faile when his chosen people were exposed to so manie calamities and that the Prophet meant to preuent this slander by telling them that they were not thus scattered made a pray because the Lord tooke any delight therein but because he respected his iustice aboue all things The sense according to Master Caluins iudgement But for my part I expound it simply in this sense that the Lord to exalt his Law vvas readie to doe his people good that his glory and iustice might shine therein but that the people depriued themselues of such a blessing and thus made their case desperate by their owne obstinacie The cause why the Lord adornes his Church with so many fauors From hence also wee may gather for what cause the Lord adornes his Church with so many of his fauours euen that hee might magnifie his law and bring men to the seruice of his Maiestie that so his truth might shine more and more When the Prophet saith that the Lord is vvilling it is euident that he findes no cause out of himselfe but yet he expresseth it further in adding for his righteousnesse sake for he excludes all that men bring of their owne neither can hee be moued to doe good but because he is iust Adde also that no dignitie or worthinesse is to be found in any man but there was a speciall reason of this in respect of the Iewes whom hee had vouchsafed to adopt among the rest Vers 22. But this people is robbed 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 deliuer a spoile and none shall say Restore NOw Isaiah shewes that the people are miserable and appointed to destruction by their owne folly because they reiected God who otherwise was readie to haue succoured them but they like desperate persons reiected all remedies and sought their owne ouerthrow He so excuseth the Lord then that he vehemently reproues the people who vnkindly did cast off the Lord and turned his grace into wantonnes And yet as I haue said alreadie this is not said so much to iustifie God as bitterlie to complaine of this nation who had sworne to procure their owne ruine seeing they wilfully threw themselues into sundrie calamities If we see the Church scattered and deformed at this day let vs blame our sinnes The cause of the Churches deformitie for we thereby would not suffer
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
are wonderfullie blinded But I like not of this exposition I had rather follow those therefore which referre this to the Idolaters who can giue sufficieÌ„t testimonie themselues of their vanitie and know that indeed their Idols neither heare nor see There is an opposition in this place betweene Gods witnesses verse 8. and the Idols witnesses in this verse for the first yeeld a glorious witnes to the truth of God by the sight of his works and the vnderstanding of his prophesies and promises the others are constrained to stand mute and dumb vnlesse they will lie falslie and beare witnes to vaine things hauing no truth at all in them I denie not but Idolaters brag of their seruices Idolaters need no better confutation of their Idollworship then their owne blind consciences and extoll them aboue the skies but this blind conscience of theirs doth more then sufficientlie witnes how great vanitie and wauering of mind there is in that which they doe for they alwaies tremble and are in continuall vnquietnes though they carie it out with great stirres by their rebellions Themselues then are vvitnesses against their Idols Simile as if one hauing an ignoraÌ„t teacher should plead against his insufficiencie So the Idolaters shall testifie that their gods neither know nor are able to doe ought because they are driuen to confesse that the matter whereof they consist is nothing but wood and stone or such like stuffe wrought with hands and that things thus framed and fashioned can neither see nor feele ought at all The faithfull therefore only are the lawfull and true witnesses in affirming that their God both seeth gouernes and effects all things done in heauen and in earth The rest must needs be confounded albeit they stoutlie maintain their errors â—ow with fire and fagot for their owne consciences beare them witnes that their minds are enthralled with a vaine opinion and corrupt imaginations Vers 10. Who hath made a God or molten an Image that is profitable for nothing HE now derides mens madnes who presume to be the forgers of gods Idolaters scorned for is it not an horrible and execrable thing that a mortall creature should dare to make himselfe a Creator truly there is no reasonable man that would not greatly detest such a furie and yet the most part are caried away with such a senseles rage euen to make gods and no admonition whatsoeuer can reclaime them But they will answere me that they haue no such thought and that we do them great wrong to accuse them of such follie And the Papists at this day tell vs that we belie them Papists forgers of gods and offer them iniurie in vsing this and the like testimonies of the Prophets against them but they indeuor in vaine to iustifie themselues by such cauils For Isaiah very truly affirmes that they are so bewitched that they thinke they can make a god in regard they attribute a diuinitie to blocks and stocks Papists attribute a diuinitie to the Images which the caruer hath made as soone as they be once framed and polished then they forthwith run a gadding after theÌ„ they vow vnto them they pray and bow their knees before them in a word they attribute that to them which belongs only vnto God Which is profitable for nothing This is to be well obserued for by these words it is euident that all figures by which men would represent God are condemned for vaine and vnprofitable Images made to repre ent God good for nothing Whence it followes that God is not only blasphemed and oft times his glorie giuen to dead stocks but that those which make and receiue them do also lose their labor to their owne confusion of face The Papists alledge that these be lay mens bookes Imâ—ges lay mens books But this is a weake and childish shift for the Prophet testifies that they are profitable for nothing I wish them therefore either to confesse that their Images are vaine and vnprofitable or if they dare be so bold to blot this testimonie of our Prophet out of his booke In a place before Note hee hath expressed somewhat more for Chap. 41.23 he saith they teach nothing but lies But wee haue spoken sufficiently of this matter in the 40. and 41. Chapters Vers 11. Behold all that are of the fellowshippe thereof shall bee confounded for the workemen themselues are men let them all be gathered together and stand vp yet they shall feare and be confounded together A reproofe both of Idoll makers and Idoll worshippers HEe not onely rebukes the workemen and forgers of Idols but all Idolaters who are so blind and senslesse as to inclose the power of God within a truncke of wood as soone as it hath but receiued a new forme His meaning is then that the arts men should not onely 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 guiltie of the same crime See Psal 97.7 they should both receiue like iudgement Now they cannot by anie meanes excuse themselues in regard they see that their Idols are vaine and dumbe forged and framed with mans hand how can they be gods then Let them all be gathered As if he should say Let Idolaters and their Idols combine themselues together yet shall they feare and bee confounded when they shall stand vp before Gods tribunall seat But it is not without cause that the Prophet threatens them with feare and confusion for Idolaters are wont proudly to aduance themselues and to despise others They glory much in their multitude A multitude as the Papists doe now adaies who in reproch and disdaine esteeme vs but a small handfull They insolently insult ouer vs and band themselues with wonderfull pride both against God and his word Isaiah therefore appeales heere to the consciences of such men for howsoeuer obstinacie and extreme rebellion of heart hath possessed them Idolaters forced to quake will they nil hey because they haue no firme resting place yet are they constrained to tremble and quake when they are alone crying out What shall wee doe especiallie when they looke towards the end of all their actions for they haue no stabilitie whereupon they may boldly rest When their rage prickes them forward then they are audacious enough but when they come againe to themselues and at leasure bethinke them what they haue done they melt away for verie feare Their furie pride and multitude then ought not to terrifie nor astonish vs. Papists bold for a brunt Why so Because all this wil in a moment be brought to nought Let vs not be much moued therefore at the combinations brauadoes and diuellish plottings of the Papists seeing we know that all these things shall turne to their ouerthrow for the more they ouerflow in insolency and aduance themselues against God the more heauie and shamefull shall
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 it selfe when it cannot indure the brightnesse of this word and as for vs let vs stand fast and abide by this heauenly light which the faithlesse labour to dimme and darken with their mists and fogs of errors Moreouer it seemes the Prophet alludes to the Oracles which were giuen out of caues and the three footed stoole of their Idols for they were things vncertaine and full of illusions But Gods answers are free from such things for he speakes not in darknesse Prou. 9.3 but in the highest places of the Citie neither vtters he ought that can deceiue or be turned two maner of waies Obiect 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 dulnesse slownesse of our vnderstandings and not to the Scriptures For the blind or such as are weake sighted Simile cannot accuse the Sunne in that they are not able to behold it The fault is in themselues And yet this remaines sure that as many as are teachable and yeeld obedience vnto Gods ordinances shall not lose their labour because the Lord will shew himselfe a faithfull teacher towards the humble and meeke Psal 25.9 The Scriptures easie to them that will vnderstand Prou. â— 9. Howsoeuer then all attaine not to a perfection of knowledge yet the study of such as seeke vnto God vnfainedly shall neuer returne without fruit In this clause also the Prophet shewes that the end and vse of the Law serues to bring men to God for it is the onely true happinesse of man to be knit againe to his Sauiour and the sacred bond of this coniunction consists in faith and in true pietie Now in the second member hee not onely protests that he spake distinctly and without ambiguitie but also sets forth the stedfastnes and certaintie of his word The stedfastnesse and certaintie of Gods word as if he should say I make not these large promises to circumuent or beguile pooore captiues withall as if I meant to feed you onely with faire words but I will also surely performe whatsoeuer I haue promised And thus he conuinceth their ingratitude who being called answered not for Gods meaning is to make vs partakers of all the good things which hee offers vs whereof otherwise wee are vtterlie destitute Where it followes that God speakes in righteousnesse it serues as an exposition as if hee should say Gods word neuer yet found deceitfull to any that rested vpon the truth of it My word by which I seeke to draw the Saints vnto mee was neuer yet tainted with any vntruth but containes things that are altogether righteous Psal 19.9 The words of the Lord saith Dauid are pure words as the siluer tried in a furnace of earth fined seuenfold Psal 12.6 In Gods word then wee haue a cleere righteousnesse shining out vnto vs which hauing scattered all our darknesse will forthwith inlighten our mindes and vnderstandings Vers 20. Assemble your selues and come draw neere together yee abiects of the Gentiles * Or those which carry the wood of their Idol and which pray vnto a God that cannot saue them haue no knowledge they haue no knowledge that set vp the wood of their Idoll and pray to a god that cannot saue them HE bids defiance to all Idolaters and summons them to appeare that they might haue the matter taken vp All Idolaters summoned to appeare vpon some reasonable conditions as we haue seene before in other places But the issue will goe wrong on their sides because all their reasons will bee easilie ouerthrowne As if he should say They now please themselues 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 masterie to put them all to silence Let them assemble then if they will by troopes let them consult conspire and doe their vtmost by threats fraudes and terrors yet must the truth needes preuaile at length against them The Iewes had great neede of this confirmation in regard they saw idolatries and superstitions to haue the full swinge on euerie side and the true seruice of God vtterly to be extinct To this fortresse also must wee flee at this day when wee consider our feeblenesse and weakenesse The Turkes possesse a great part of the world The Papists aduance themselues with their crests set vp on high in euerie place and we in the meane while which are but an handfull are esteemed no better then the wormes of the earth but yet in the end truth which is great will preuaile The truth will at length preuaile and as a conqueresse will pull downe all that state and pompe which now dazles our eyes Some translate the word Pelite Reiected others Fugitiue or escaped and thinke it is directed to the Iewes which were returned home But this sense is too far fetched it rather seemes that the Prophet vnderstands thereby the reiected of the Gentiles because the verbe Palat signifies to reiect And yet the Prophet speakes not heere of the common nor worst sort but directs his speech to those that were the learnedst richest and of greatest renowne among the Gentiles For he calles them reiected in respect that they are nothing in the sight of the Lord. And yet if any had rather expound the word a farre off I hinder him not for it is as if hee had said Assemble you selues from all parts of the earth In adding those vvhich carry the vvood hee shewes with what furie Idolaters are carried away who worshippe the Idols which themselues carry vpon their shoulders in processions or we may if you will take this word To beare To lift or set vp in some high place for it is the policie of Satan to erect and set vp Images vpon pillars and in high rood lofts to strike men with an admiration of them and to draw them by the onely view to proferre them some signe of reuerence and honour And yet we may take it simply for the whole seruice which is performed to the Idols that he might plainly shew how there was nothing but vanitie and folly in all that they did For the superstitious sort cannot be ignorant that their Idols haue more need of mens helpe then men haue of theirs Idols haue more neede of mens help then they haue of theirs that can neither goe nor stand an end vnlesse men lend them their hands And to this appertaines that which is added that they pray vnto a God vvhich cannot saue them For what follie is it to pray and make vowes to a senslesse stocke or stone that neither heares nor sees And yet the vnbeleeuers ride post as it were to dumbe and dead Idols for helpe Vers 21. Tell yee and bring them
and let them take counsell together who hath declared this froÌ„ the beginning or hath told it of old Haue not I the Lord and there is none other God besides mee a iust God a Sauiour there is none besides me A comparisoÌ„ betweene Gods predictions and those of the Idols AGaine hee protests against all such as might trouble the Iewes or weaken their faith by their scornings For the Prophet aimes alwaies at this marke to wit that hee may fortifie the peoples faith against the assaults of the Gentiles because the poore Iews who were so extreamly 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 hee permits the prophane to bring in whatsoeuer they can for the maintenance of their cause Where he saith let them consult together it is added in token of the greater boldnesse and confidence for the Prophets meaning is that they shall gaine nothing as wee haue said before albeit they conspire neuer so much together It may be also hee meant to shew how there was nought else but vanitie and deceit in all that which the Idolaters dreame of touching the excusing of their errors Make what pretences you will then saith he to colour your inuentions yet shall Gods word be strong enough to sustaine the faith of his seruants Hee calles 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 receiue that which is affirmed by all to wit that the Prophet speakes of the deliuerance of the people But in regard the ouerthrow of the Babylonian Monarchy was ioined therewithall therefore I thinke 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 beginnig and from the times past for this prophecie was published long time before the things prophecied were accomplished whereby the faithfull might euidently perceiue that it was God which spake To prescience he addes his power as we haue often said and yet withall he shewes to what end God is powerfull euen to saue his people Vers 22. Looke vnto mee and yee shall bee saued all the ends of the earth shall be saued for I am God and there is none other HItherunto hee hath spoken onely to the Iewes Now the Prophet turnes his speech from the Iewes to the Gentiles as if saluation appertained to none but them Now he extends his speech further off for he cals a great audience to him euen the whole world to partake of the hope of saluation and therewithall condemnes all nations of vnthankfulnes if in giuing themselues still to be seduced with erâ—ors they obstinately shunned the cleere light which was offered For can a man commit a greater sinne then directly to reiect his owne saluation God commands all then to looke vnto him to which Commandement he addes a Promise for this hath greater weight in it and confirmes the matter much more then if he had set it downe simply by way of a command We haue in this text therefore an excellent testimony touching the vocation of the Gentiles wherein wee see how the Lord indifferently calles all sorts of men vnto him the partition wall being broken downe which separated betweene the Iewes and the Gentiles Eph. 2.14 Moreouer wee are heere taught the true meanes how to obtaine saluation euen to looke vnto God and to turne vnto him with our whole heart But we must looke vnto him with the eie of faith that we may imbrace the saluation promised to all in Iesus Christ For God so loued the world that he gaue his onely begotten Sonne that vvhosoeuer beleeues in him might not perish but haue euerlasting life Iohn 3.16 Now when hee exhorts all the ends of the earth All haue erred he shewes that all men haue hitherunto erred out of the right way haue had no respect vnto the true God for where infidelitie raignes there God cannot be discerned from Idols In a word he shewes that the condemnation of the whole world ariseth from doting vpon their owne inuentions whereby they forsake the liuing God for from the knowledge of him flowes eternall and assured saluation The way to saluation described The Lord then reacheth out his hand to saue all nations and shewes them what way they should take to obtaine it And thus it appeares it fel not out by chance that the Gospell was generally preached vnto all nations vnder heauen but that it proceeded from Gods decree who had ordained it so to come to passe long before Yet hee accuseth the Gentiles of blindnesse as I haue said ere while in that they turned their eies after vanities and ranne which way soeuer their giddie spirits led them For howsoeuer by nature they could not find out the true God hauing from their infancie been trained vp in superstitions and were bewitched with them yet God had iust cause notwithstanding to blame them for the prophane contempt of his grace Hypocrisie you know is alwaies wrapped in ignorance Hypocrisie alwaies mixed with ignorance so as men had rather bee deceiued through vaine deceits then to be led the straight way vnto God Vers 23. I haue sworne by my selfe the word is gone out of my mouth in righteousnesse and shall not returne * O that is euery knee c that euerie knee shall bow vnto mee and euerie tongue shall sweare by me HE addes a more manifest confirmation to the former sentence A confiâ—mation of the fâ—rmer sentence for because this calling was extraordinary and vnheard of hee therefore addes an oath as men are wont to doe in things that are strange and hard to be credited The Iewes might haue made replies in regard they were then reputed the onely elect people But in that he confirmes it with an oath all contention is taken away I grant the Prophet aimes againe at the same marke that he did in vers 6. to wit that Gods glory shall so shine in the restauration of the Church that all the world from the rising of the Sunne to the West shal admire the same or to tell it you in a word that the signes of Gods power shal so shine in this deliuerance that all nations shall bee confounded with feare and astonishment In the meane while hence wee may gather that which I touched before namely the Gentiles are heere equalled with the Iewes so as God shall be the common father of all and his name called vpon in all places Now God sweares by himselfe because there is none more sufficient to be a witnesse of his truth for he is the truth it selfe Men sweare by greater then themselues The câ—use of
yet they breake not off their course which experience might well haue taught vs. For there is not one of vs but we had long since been vtterly rooted out by the secret and open practises of our enemies had not the Lord been our defence And truly I cannot but wonder that any one Minister of the Gospell should stand safe A miracle that a faithfull Minister should stand in the midst of so many so great dangers But the cause is the Lord keepes them vnder the shadow of his hand and hides them as shafts in his quiuer that they should hot be hurt nor destroied of their enemies Vers 3. And he said vnto me Thou art my seruant Israel for I will be glorious in thee THis verse must be ioined with the former This verse depends vpoÌ„ the former For heereby it appeares that he speakes not of one man but of the whole people which the expositors haue not considered for this place neither ought to be restrained to Christs person nor yet referred to Israel onely But we must heere obserue the course of the Scriptures When the body of the Church is mentioned then Christ is placed in the middle as it were who vnder him comprehends the children of God Wee heare what Saint Paul saith The promises were made to Abraham and to his seede He saith not to his seedes 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 reiected Ishmael reiected Esâ—u reprobated Gal. 4.30 Esau was hated Mal. 1.3 and many others were cut off When the people were deliuered from vnder the captiuitie of Babylon the number of those which returned were very smal for the greatest part reiected this excellent benefit of God Where was this seede then Euen in Christ who is the head and vnder him containes 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 vnder the name of Israel so also hath he comprehended the whole body as the members vnder the head Which is no new thing For when Paul speakes of that vnion which is betweene Christ and the Church The vnion which is between Christ and his Church hauing set it forth vnder the similitude of a mans body he addes euen so is Christ 1. Cor. 12.12 And in this place the name of Christ is attributed vnto Israel that is to say to the whole companie of the faithfull which are vnited to Christ as the members to the head Afterwards the Lord giues 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 calles Israel his seruant that is to say his handmaid the Church for shee is the pillar and ground of truth because hee hath committed his word vnto her as a pledge to keepe that by her ministerie it may be published thorowout the world 1. Tim. 3.15 In the latter part of the verse hee shewes what the end of this ministry is and why those that preach the Gospell are called thereunto of God to wit that they make his glory by all meanes to shine cleere in respect of themselues and to aduance it also among others Which Christ teacheth in the Gospell saying Father glorifie thy Sonne that thy Sonne also may glorifie thee Iohn 17.1 But doth not God shew vs a singular fauour when he appoints vs base and vile wretches to be procurers of glory vnto him Oh! let this quicken vs vp to obey him carefully and to imploy our selues faithfully in his seruice And yet the Prophet meant to expresse somewhat more namely that howsoeuer Satan and his imps lay all the plots they can yet Gods power shall ouerthrow them all so as Christ shall triumph notwithstanding gloriouslie and God his maiestie shall shine most bright in his Gospell still Vers 4. And I said I haue labored in vaine I haue spent my strength in vaine and for nothing but my iudgement is with the Lord and my worke with my God THe Prophet addes a grieuous complaint heere A bitter complaint in the name of the Church yet so as he begins at the head as we haue said before Christ then with his members complaines that he hath in a manner vtterly lost his labour for after hee hath greatly praised and commended the efficacie of that word which issueth out of his mouth vers 2. now he shewes that it hath done little or no good notwithstanding so as this glory which God requires to shine in the ministrie of his word appeares very little For Christ saith he hath laboured in vaine because men wil not repent Why this coÌ„plaint is addâ—d nor turne to God by the preaching of the heauenly doctrine It was to great purpose that the Prophet added this First to teach vs that this fruit whereof he spake shall not alwaies appeare in the eies of men for otherwise we should be readie to call the truth of Gods word into question and would also be brought to doubt whether this doctrine which is reiected of so many with such impudencie were the word of God or no. Secondlie that we might bend all our forces with inuincible constancie to performe our duties and to commend the successe of all our labours vnto the blessing of God who will not suffer it to be fruitlesse in the end And thus the Prophet meant to meete with a dangerous temptation that by the rebellions of men we should not faint in the middle of our course And truly Christ so begins heere vvith a complaint that he yet comforts himselfe 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 wee reade it thus Although my trauaile be in vaine and that I haue spent my selfe vvithout fruit yet it sufficeth that my vvorke is approued of my God Vnto which appertaines that which is added but my iudgement is before the Lord. Albeit then the fruit of our labours appeare not before vs An incouragement for Ministers yet must it content vs that they are done before that God whom we serue and to whom our seruice is agreeable For Christ exhorts and incourageth the faithfull Ministers to fight valiantly vntil they haue ouercome this temptation so as setting light by the malice of men they cheerfully goe on still in their calling without suffering discontentments or carelesnesse to hinder their course If the Lord haue a purpose then to try our faith and patience so farre as that it shall seeme we labour in vaine yet must wee satisfie our selues with the testimonie of a good conscience But if this consolation take no place in vs then is it certaine that we are not
yet hee commands them not to cast away their confidence because their certaine and full redemption is in his hands and yet they were heerein to looke farre aboue the reach of humane reason This therefore is a very excellent place We must not cease to belieue though God for a time deferre his promise out of which we may gather how carefully we ought to beleeue God when he speakes albeit he doe no forthwith accomplish that which hee hath promised but suffers vs to languish vnder afflictions a long time Some translate the word Veze Contemned others Contemptible which I approoue of But this augments the miserie of the people when the Prophet calles them despised * Or in himselfe in soule for many are despised of others who notwithstanding are worthy of honour in regard of the graces wherewith they be indued or being puffed vp with pride cease not with an higher contempt to treade vnder their feete the contempt of others But Isaiah affirmes that the Iewes are not more despised and contemptible in the eies of others then they are in their owne Thus then hee notes out an exceeding ignominie and low estate therewithall comprehending the affliction of the Spirit to teach them that God shall come in fit time to succour them when they shall be throughly humbled I see no reason why some haue changed the number in the word nation seeing the Prophet vseth the singular number Goi it being certaine that he addresseth his speech to the posteritie of Abraham Afterwards he cals them seruants of rulers as if he should say that mightie tyrants oppressed them for by the word Moschelim he meanes those that haue so much force and power that it is an hard matâ—er to escape their hands When he saith that Kings shall see he speaks in high and glorious termes of the deliuerie of his people but in the meane while hee is contented they should bee tried in the furnace to proue their faith and patience for where were the triall of faith if God should forthwith giue that which he hath promised as we said before In the word Princes there is a repetition much vsed among the Hebrewes But we will speake it thus shortly Kings and Princes shall see they shall arise and bow downe By the verbe To bow downe he expounds what he meant by arising for wee rise vp to giue honour The summe is that the greatest Princes of the world shall bee awakened to confesse that the restauration of the Church is an excellent worke of God and worthy of respect and reuerence Because the holy one of Israel who hath chosen thee is faithfull See the cause of this great astonishment touching the honour which Princes shall performe to God to wit because they shall acknowledge his faithfulnesse and constancie 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 faithfull from a bare and naked imagination but from experience it selfe to wit in the preseruation and protection of his people whom hee hath adopted Hence therefore let vs learne not to iudge of Gods promises by our present estate but by his truth and faithfulnesse so as when we perceiue nothing but death and the graue to compasse vs round yet wee may remember this sentence by which the Lord calles vs to him euen the vile and contemptible 2. Cor. 7.6 Hence also wee are to consider how glorious and admirable a worke the deliuerance of the Church is in that it constraines Kings be they neuer so proud thinking nothing be it neuer so excellent worthy to behold them to behold to admire yea and to honour and reuerence the Lord whether they will or no. This new and extraordinary worke then is heere greatly recommended vnto vs in this behalfe For not to mention ancient histories by what meanes hath God deliuered vs out of that wofull tyrannie of Antichrist Truly wee were as those that dreame as the Psalmist saith Psal 126.1 especially if wee doe but seriously consider of the thing it selfe for the Lord hath wrought a miracle in bringing vs to doe homage vnto Christ In the end of the verse the Prophet repeates that which he touched before to wit that this people were set a part to bee the Lords But in election we must seeke the beginning of sanctification for the people were the holy inheritance because God had vouchsafed of his meere grace to chuse them Isaiah then means that secret will of God from whence sanctification flowes that Israel might not thinke they were chosen for their own deserts As if he had said The Lord which hath elected thee shewes that thou art so indeed by the effects As wee ought then to acknowledge Gods faithfulnes and truth in our saluation so must we attribute this saluation only to our free election And yet it behoues euery one that will partake in so great a benefit Neither truth nor saluation 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 saluation to be found Vers 8. This saith the Lord in an acceptable time haue I heard thee and in a day of saluation haue I succored thee and will preserue thee and giue thee for a couenant of the people that thou mayst raise vp the earth and obteine the inheritance of the desolute heritage FRom this verse we may yet more clearely gather that which we haue handled in the beginning of this Chapter to wit that the Prophet so speakes of the whole body of the Church that he begins at the head thereof And this as I haue said ought to be well obserued for the expositors haue bauked it and yet without it we shall not be able to make these verses to cohere S. Paul plainly shewes this in applying this very sentence to the whole Church 2. Cor. 6.2 But yet that which followes I vvill giue thee for a couenant of the people sutes to none but Christ only How shal we make these things agree then To wit if we shall consider that Christ is not so much his owne as ours Christ not so much his owne as ours For he was not borne neither died be nor rose againe for himselfe He was sent for the saluation of his people He seeks nothing at our hands for he stands in neede of nothing Thus then God makes his promises to the whole Church and Christ who is as it were the suretie or pledge betweene both receiues these promises and procures nothing to himselfe by them but altogether for the Churches behoofe for whose saluation he was sent He speakes not then of Christ as singling him out by himselfe but as of one that is ioined and made one with his Church for euer It is an inestimable fauor then which the father shewes vs when he heares his sonne for our sakes yea that he directs his speech to
his sonne whilest he is speaking of our saluation For by this we may perceiue how neere the coniunction is betweene Christ and vs. Our vnion with Christ again noted He represents our person He hath nothing which is not ours and is heard of his Father in respect of vs. By the acceptable time the Prophet meant to keepe the faithfull within their bounds that they should not be too eager in their desires but might patientlie wait the Lords leisure euen till his prefixed time were come in which sense S. Paul calles the comming of Christ the fulnes of time Gal. 4.4 He would haue them then to depend vpon the will of God and in the meane while to beare his wrath with a quiet and meeke spirit Moreouer albeit the Prophet meant to exhort the faithfull to patience and to learne to subdue their wills to the will of God yet he therewithall teacheth that our saluation flowes from the free fauor of God For his free accepting of vs is the foundation of our saluation And saluation is the effect of this grace We are saued because we please God not for our owne merits but of his meere goodnes And yet withall he shewes that our saluation is certaine in that we haue so sure a pledge of Gods grace for in assuring vs of his fauor he remoues all doubtings This place serues to set forth the commendation of Gods word No saluation without the word without which there is no enquiring after saluation as also S. Paul saith 2. Cor. 6.3 where he shewes that Gods fauor is plainely manifested vnto vs in the preaching of the Gospell so as that which is written heere touching the day of saluation is thereby accomplished Thirdly the Prophet admonisheth vs that when the Gospell is sent to any place there God discouers a sure pledge of his fauor Where God sends his Gospell there he discouers a sure pledge of his fauor and good will For is it not euident that he pities vs when he so graciouslie allures vs to himselfe He might let vs erre in darknes without this light but it comes vnto vs only from his free grace that so he might remoue all doubtings and stumbling blocks out of our way Let vs lay it vp in our hearts then to wit that this mercie whollie depends vpon God his free will If it be asked Quest why the Lord hath illuminated vs rather in this time then in any other We must answere Ans Because it vvas Gods good pleasure so to haue it For S. Paul in the place before alledged brings vs to this point Behold now the acceptable time behold now the day of saluation which place will help vs much to vnderstand the Prophets meaning that so wee may learne to ioine Gods free accepting of vs and our saluation together A pledge of which fauor we haue in the preaching of the Gospell We are also to note that these prophesies were not to be restrained to a certaine time seeing they appertaine to the Church to the worlds end These prophesies appertaine to the vse of the Church to the worlds end Three redemptions For when wee begin at the redemption out of Babylon we must come forward til the redemption purchased by Christ of which the first deliuerance was but as it were a preparatiue And seeing there are still certain reliques of this seruitude remaining it must continue to the worlds end at which time all things shall be restored and set againe into their perfect estate J vvill giue thee for a couenant Hence it appeeres that whatsoeuer was said of Christ before was not promised in regard of his owne particuler profit but for our sakes For he was ordeined to be the pledge of the couenant because the Iewes by their sinnes made a diuorce between God and them who had contracted a perpetuall couenant with them The renuing of this couenant then which was broken or disanulled is attributed vnto 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 neere But our Prophet had a speciall eie to that horrible dissipation which none but Christ alone was able to remedie It remaines now then that we apply this grace to our vse wee I say who were strangers and enemies far from the couenant of grace in respect of the Iewes before the Gospell was published without which we had neuer tasted of our reconciliation with him Christ then was giuen for a couenant to the people because there was no other way to come vnto God but through him The Iewes were then the onely people Why Christ was giuen for a couenant to the people but the partition wall being broken downe all both Iewes and Gentiles haue bin gathered into one body That thou shouldest raise vp the earth which was desolate For the returne of the people was as a new creation as wee haue shewed elsewhere Vnto which also appertaines the words of the Prophet that we might know there is nothing but a wofull waste and scattering in the world for Christ is sent to raise vp that which was destroied and fallen to the earth If all things stood in a perfect estate then he should be sent to vs in vaine Wee ought therefore diligently to consider of our estate for in our selues we are strangers from God and excluded from all hope of saluation but Christ hath raised vs vp together with him and hath reconciled vs to his heauenly Father Besides Isaiah addes the benefits which we obtaine by Christ after wee be reconciled Vers 9. That thou maiest say to the prisoners Goe forth and to them that are in darknesse Shew your selues they shall seeke in the waies and their pastures shall bee in all the toppes of the hilles Neither light liberty nor succour out of Christ BEhold heere a description of the change that happens at Christs comming Notwithstanding it is very sure that the Prophet meant in this place to giue some consolation to the Iewes things being then in such a desperate state to the end their restauration might not seeme incredible no not albeit they lay in darknesse of death Yet in generall termes he shewes wherein the office of Christ consists to wit in restoring the desolate heritage vers 8. For before his comming we lie manacled hand and foote vnder a miserable slauerie and are plunged into the darknesse of hell By these two similitudes then he shewes that wee are wrapped in all sorts of miseries as long as Christ is absent from vs. For by darknesse he excludes vs from all the benefits which appertaine to Christs kingdomâ—â—â— as faith righteousnesse holinesse truth and the like graces wee are in darknesse then till Christ say Shew your selues we are bound till he cry Goe forth Now there is great weight in the clause That thou maiest say for hee
so all generally and euery one particularly might imbrace these promises When hee commands them to lift vp their eies it is to shew that the cause which moues vs to faint is in that we doe not so diligentlie obserue the work of the Lord as we ought but suffer out eies to bee couered as it were with a vaile by reason whereof wee cannot see three paces before vs. Thence also it comes that we can hardly coÌ„ceiue any hope but are euer and anon plunged into despaire when the least troubles arise Now if this bee said of the whole Church let euery man examine his owne heart Vse to vs. and see how subiect he is to this vice and let him euer stirre vp yea awaken his spirits to behold the workes of the Lord and to rest himselfe vpon his promises with his whole heart In that he saith the children of the church shall be gathered the meaning is to bee one bodie with Christ and as one fold vnder one shepheard we must be gathered into one lap of the Church For Christ holds none other to be in the number of his sheepe but such as are ioined into one body by the vnitie of one faith Christ â—â—lds none for his sheepe but such as are made one with him by faith Iohn 10.16 Whosoeuer then vvould bee accounted among Gods children let him be a childe of the Church for as many as are separate from her shall alwaies bee held as strangers before God As a garment or ornament The Prophet shewes wherein the chiefe ornament of the Church consists Wherein the chiefest ornament of the Church consists to wit in hauing many children gathered into her lap by forth and gouerned by the Spirit of God Behold the true beautie behold the glorie of the Church which otherwise is deformed and ill fauoured yea torne and rent in pieces if she be destituted of these ornaments Heereby we see that the Papists haue great skill in discerning of the right ornaments of the Churchâ— for they please themselues in nothing but crucifixes With what ornaments the Church of Rome deckes her selfe paintings images stately buildings gold precious stones and glorious vestments that is to say in bables and puppets fit for little children But the true dignitie and glorie 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 workes Faith and good workes the beauty of the Church Whence it followes that she is then clothed with royall robes when people being knit together by faith doe assemble into her lap and worship God in spirit and in truth Now that this promise might haue the greater weight the Lord addes an oath that he might drawes to credit the same to the end that when the Church as we thinke is at the very pits brinke we should then wait and expect her restauration Which doctrine if euer there were neede of it it is now much more For whither soeuer we turne our eies what see wee else but horrible desolations The vse to vs. What are we to doe then Let vs deliuer our soules from despaire by staying our selues vpon this oath As I liue And let not our small number dismay vs though for that cause the world despiseth and disgraceth vs. No the Lord we doubt not hath his elect scattered heere and there whom at the length he will assuredly gather into his Church Let vs plucke vp our spirits then and lift vp our eies by a true faith that wee may not onely extend our hopes to one age but to many Vers 19. For thy desolations and waste places and thy land destroied shall surely be now narrow for theÌ„ that shal dwel in it and they that deuoure thee shall be farre away HE confirmes that which went before A confirmation of the former sentence but in other words to wit that the change by him promised is in Gods hand who will cause his Church which hath a long time lien desolate and vvaste to be suddenly inhabited againe and that in such wise as the land shall not be large enough to containe so manie inhabitants He vseth a similitude of a Citie broken downe whose walles and buildings are reedified vnto which also the people flow in such troopes that the bounds thereof must be inlarged because the first circuits are too narrow for them all And thus he not onely speakes of the peoples returne from Babylon but also of that restauration wrought by Christ when the Church was not onely spread thorowout Iudea but also thorowout all the quarters of the world Moreouer he addes that succours shall be in a readinesse to defend the Church against her enemies which would molest her with outrages and iniuries These shall not be able to hurt her Why so God will driue them farre away not that the Church had euer any perfect rest in this world The Church attaines not a full rest in this world or could be exempt from all violence of enemies but howsoeuer it be God who still supports the infirmities of his seruants hath alwaies resisted the wicked repressed or vtterly defeated their plots that so the kingdome of Satan might neuer waxe great by the ruines of the Church Vers 20. The children of thy barrennes shall say againe in thine eares The place is strait for mee giue places to me that I may dwell ISaiah goes on with the same argument The same argument still prosecuted and vnder another figure promiseth the Churches restauration 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 vnder so many euils that the memory of that nation was in a maner extinct for they were mingled among the Chaldeans who held them prisoners so as they were almost incorporated into one body with them Wee are not to maruell then if he coÌ„pares the church as a barren vvife for shee conceiued no more children in her wombe In former time the Iewes florished but now their kingdome was torne in sunder their power vtterly ouerthrowne and their name in a manner buried in obliuion when they were led into captiuitie Hee promiseth then that the Church shall come forth of these sinkes and that she who now sits solitarie shall returne to her first estate Which is signified by the word againe â—â— for thereby he assures them that God was able to render them that againe which in former time he had bestowed vpoÌ„ them though now for a season he had depriued them thereof Whereas many take children of barrennes for orphelins me thinks it sutes not with the text because widowhood and barrennes is referred rather to the person of the Church And therefore by way of amplification he calles them so who beyond all hope were giuen to her that was a widow and barren Giue place That is to say
These words then Art not thou that arme must be read with a certaine vehemencie for the Prophet shewes that the Lord is the same which he was wont to be in regard he continues alwaies one and the same Now howsoeuer Isaiah recites not all the miracles which God did when he deliuered his people from vnder the bondage of Egypt yet he meant in a word to comprehend whatsoeuer Moses expresseth at large that the Iewes being admonished by this briefe sentence might from thence call to minde after how manie waies God did then manifest his power Hee mentions the red sea which was dried vp not onely for the rarenesse of the miracle but because all the former miracles tended to this end that the people being now set free from an vniust oppression and tyrannie might passe out of Babylon into the land of promise and therefore hee makes expresse mentiō of the way which was opened for the redeemed From this example we may consider what a one God hath been towards vs that thence we may conclude that he will for the time to come bee alwaies like himselfe as plainlie appeares by the coherence of the text Vers 11. Therefore the redeemed of the Lord shall returne and come with * O◠a song ioy vnto Zion and euerlasting ioy shall be vpon their heads they shall obtaine ioy and gladnesse and sorrow and mourning shall flee away An amplification NOw hee shewes that more plainly which he briefly touched before for hauing recited the wonderfull workes of God whereby in times past hee manifested his power in Egypt for the deliuerance of his people hee concludes that neither the high rockes nor the bottomlesse gulphes no nor the gates of hell themselues shall be able to let him from bringing backe his people out of Babylon Now the better to confirme and apply this he calles them the redeemed to teach them that God intitles not himselfe to bee the sauiour of his people but for their sakes and also to assure them that he will shew such a testimonie of his power for their deliuerance as hee once did in regard the cause is now the same Vnto Zion That is to say vnto that place where he once appointed his name to be called vpon that so hee might assure them that the Temple should be reedified and Gods pure worship established For when the Iewes who were in Babylon were to looke for that deliuerance which their fathers formerlie had in regard God was also the redeemer of their children they had yet a priuiledge aboue their fathers because God had chosen Mount Zion in which he had promised to rest for euer Psal 132.14 But because the worke of God promised heere by Isaiah was extraordinarie therefore he exhorts the people to thanksgiuing The word Rinna may be simply taken for ioy but because it often signifies that praise which wee yeeld vnto God in the acknowledgement of his benefits I had rather take it for a song in this place The Prophets meaning is then that there shall be an vnwonted and an vnexpected change so as the faithfull shall haue an exceeding cause of ioy and thanksgiuing In saying that euerlasting ioy shall bee vpon their heads he alludes vnto those crownes and garlands of flowers wherewith they were adorned at banquets He addes that they shall obtaine ioy meaning thereby a firme and solid ioy Lastly for amplifications sake hee saith that all sorrow shall flee away and this was to confirme them against that ordinary feare which men haue namely when as all their ioy in a moment is turned to mourning And yet heerewithall the Prophet admonisheth them to wait patiently for that happy issue which he hath promised though for a while if neede bee they are in heauinesse and sorrow Vers 12. I euen I am he that comfort you Who art thou that thou shouldest feare a mortall man and the sonne of man which shall be made as grasse THe Lord not onely promiseth saluation and grace heere to the Iewes A complaint against the peoples inordinate feare proceeding from infidelitie but complaines that they would not belieue his word neither would they make that account of his power which they should haue done For what an vnworthy thing is it that the threats of men should so terrifie vs as to make vs set light by the promises of God who is ready to manifest his power that so at the least wee might be fortified against all assaults Wee shew our selues flat contemners of God then when we nourish in our selues an inordinate feare of men Whence it appeares how odious a thing it is to make a tumult in our mindes by reason of mens threats when God calles vs to rest quietly in him Truly the ingratitude of men is too grosse if in hearing that God is of their side they conceiue not hope from so many famous promises to cry with boldnesse If God be with vs who can be against vs Rom. 8.31 That is the cause then that when dangers appeare they stand as men amazed and attribute more power to a mortall man to harme them then to God to help them He iustly reprocheth the Iewes then that they had fortified thēselues no better with these promises and that by them they were no better armed against all dangers For what greater dishonor can we doe vnto God then to call the truth of his promises into question which yet falles out when men so affright vs that we can not quietly rest in the things reuealed 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 c He shewes how fraile transitorie vaine and brittle mans nature is the better to bewray the sottishnes of this people whilest they preferred bubbles a smoke and shadowes to the strong God But withall he shews that men can not be ouerwhelmed with feare as long as they retaine within them the remembrance of Gods power Doe wee then stand amazed when dangers approch Prou. 24.10 It is a signe that we haue forgotten God and therfore he addes Vers 13. And forgettest the Lord thy maker that hath spread out the heauens and laid the foundations of the earth And hast feared all the day continuallie because of the rage of the oppressor which is readie to destroy Where is now the rage of the oppressor We must beware how we feare the creature aboue the Creator See Chap. 43.15 IT is not enough to imagin that there is one God but wee must acknowledge and imbrace him by faith In calling himselfe a maker it must not be referred to the generall Creation but to spirituall regeneration as we haue noted before in diuers places And in this sense Paul calles vs the vvorkemanship of God because he hath created vs vnto euery good worke Ephe. 2.10 If we remember then the worke of our Creation and adoption from this
as he is boâ—h God and man in regard he hath obtained righteousnesse for vs in his flesh For hee calles him not My sonne but My seruant that whilest we consider him as God we may also apprehend his humane nature in which hee yeelded that obedience which absolues vs before God The foundation of our saluation This is the foundation of our saluation then namely that hee offered vp himselfe in sacrifice as he testifies in the Gospell And for their sakes sanctifie I my selfe that they also may be sanctified through the truth Iohn 17.19 Vers 12. Therefore will I giue him a portion with the great and hee shall diuide the spoile with the strong because hee powred out his soule vnto death and he was counted with the transgressors and he bare the sin of many and praied for the trespassers The victory that Christ obtained by his death ISaiah shewes further what issuâ— Christs death shall haue for it was necessary hee should adde this doctrine touching the victorie which he obtained by his passion because the knowledge of our reconciliation with the Father by his death would not otherwise haue sufficiently confirmed our hearts Now hee borrowes a similitude heere from those who vsed triumphes For hauing obtained the victory they were gloriously apparrelled and receiued with stately shewes so Christ as a valiant and noble Generall triumphed after the conquest ouer his enemies He shall diuide the spoile vvith the strong It is the same with the former member and a repetition much vsed among the Hebrewes for those which before he called great now hee calles mightie and strong Those who translate I will giue him a portion with many peruert the meaning of the Prophet as I thinke All the difference in the two members is that God first shewes what he gaue to Christ and in the second hee addes that Christ inioied this benefit Now he inioies it not for himselfe but for vs for the fruit of this victory is made ours Christ conquered Satan sin and deaâ—h not so much for himselfe as for vs. How so Christ hath subdued death the world and the diuell for vs. In a word the Prophet heere extolles this victory which Christ atchieued by his sufferings who though he died concerning to the infirmitie of the flesh yet hee was raised againe by the wonderfull power of the holy Ghost 2. Cor. 13.4 and triumphed ouer all his and our enemies Heereunto appertaines the similitude of spoi les which the Prophet vseth For he ascended into heauen led captiuitie captiue and gaue gifts vnto men Psal 68. Eph. 4.8 And afterwards he ads that the abasing of Christ was the beginning of his imperiall dignitie As also S. Paul saith that after Christ had taken away the hand writing which was against vs he triumphed vpon the crosse Col. 2.14 So far was it off then that the reprochfull death which he suffered did any thing diminish his glory that it was rather a meanes by which God his Father aduanced him into an high degree of honour Isaiah also expresseth the kinde of death as S. Paul also who hauing set forth Christs obedience and shewing that hee humbled himselfe vnto the death addes by and by that it was no common death but the death of the Crosse that is to say a shamefull and an accursed death Phil. 2.8 Now the Prophet minding yet to amplifie this contumelie to the full saith that Christ vvas counted among the vvicked But the greater the contempt was before men so much the greater was the glory of his resurrection Saint Marke alleadgeth this place when hee tels vs how Christ vvas hanged betweene tvvo theeues Mark 15.28 for then was this prophecie truly accomplished indeed But the Prophet spake generally to shew that Christ died not a common death For that they might make him the more odious they hanged these two theeues with Christ and himselfe in the midst as the Captaine And thus Saint Marke alleadgeth this text to very good purpose and according to the circumstance of this place He bare the sinne of many This is added by way of correction lest in hearing tell of the ignominie of this death we should conceiue somewhat that might redound to Christs indignitie With which conceit our mindes being possessed we might happily be depriued of the victory which hee hath purchased for vs to wit the fruit of his death The Prophet then shewes that all this was done to the end hee might receiue the burthen of our sinnes vpon himselfe as also that when mention should bee made of Christs death wee might forthwith remember our owne purgation This fruit swallowed vp all the shame of his crosse so as his maiestie glory shined more fully then if we had seene him sit in the heauens Why so Note Because in him we haue a memorable testimonie of Gods loue in that he was thus humbled scorned and misused with all the indignities that might be that we who were appointed vnto eternall destruction might with him inioy immortall glory and happinesse I haue followed the common translation in these words he hath borne the sinne of many although by the Hebrew word Rabbim wee may vnderstand the Great and Noble and so the opposition would be the more manifest namely that Christ being accounted among the vvicked is appointed and offered as a pledge of the most noble and excellent and bare the shame which those that are in highest degree in the world had deserued But I leaue it to the iudgement of the readers to chuse whether of both readings they like best In the meane while I approue the common translation that hee alone hath borne the sâ—nne of many in respect the condemnation of the whole world was laid vpon him And the word many is sometimes taken for All The word Many sometimes taken for All. as it appeares by many testimonies especially in Rom. 5.19 For as by one mans disobedience many were made sinners c. And praied for the trespassers Because the purgation wherewith we are clensed that is Christ suffers and praies for trespessers the death of Christ was ratified and approued 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 neuer entred without blood made praiers 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 ransome of our sins then that the purgation might be auaileable he performed the office of an aduocate and intercessor for all those that imbrace this his sacrifice by faith as it appeares in that famous praier which himselfe hath left vpon record in Iohn 17.20 Father I pray not onely for these that is for my Disciples but also for all those that shall beleeue in me through their word If wee then be of that number let vs know for certaine
vnto them will I giue in mine house and within my walles a place and a name better then of the sonnes and of the daughters I will giue them an euerlasting name that shall not be put out HEere wee may euidently see that the doore is set open for all persons to enter into Gods kingdome how vnworthy soeuer they be The Prophet alludes to Ierusalem and to the Temple wherein the Lord had put the memoriall of his name Now none but the Iewes had any place there for they would haue thought the Temple prophaned 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 vncircumcised ones into it Act. 21.28 But heere the Lord receiues all those without exception whom before he had reiected and hath abolished that difference by bringing vs who were strangers into the Temple that is into the Church For it is not now shut vp within the bounds of Iudea as once it was but it extends it selfe farre and neere thorowout the whole world as in Marke 16.15 The word lad is taken heere as in many other texts for place It may also be taken for power or authoritie in regard they are aduanced to such dignitie as to be held for the children of God Where hee addes a better name it may be demanded whether the Lord compares the Iewes which were then in the Church with the faithfull which afterwards he will call into their roome or the estate of the people to come with that it was then For it is certaine that the name of the Gentiles is more honourable now then the name of Iewes who for their infidelitie were cut off and we haue succeeded them who being wilde Oliues were grafted into the naturall stocke as S. Paul speakes Rom. 11.24 We may expound it then that the Eunuches and strangers shall haue a better name then the children and those of the houshold who were vnto God as his heritage But I had rather take it in another sense namely that the dignitie of the faithfull shall be greater vnder Christ then it was vnder the law The Patriarks had an excellent name in respect that they called vpon God as their Father and were knit vnto him by a perpetuall couenant but at Christs comming Gods grace was more abundantly shâ—d abroad and therefore we at this day haue obtained a better and much more excellent name then they He calles it an euerlasting name because it is vvritten in the heauens where it shall not wither but shall florish for euer The wicked wil haue their names to be remembred in this world and vse all the meanes they can that their renowne may continue perpetually but it is perishable and therefore lasts not long But this is another kind of name for wee are so made heires of the heauenly kingdome that wee are accounted for Gods children in the presence of his Angels The word Mibbanim may also be interpreted for the name which a man gets by meanes of his children for men make their names aftâ—r a sort perpetuall by their of-spring 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 cleaue vnto the Lord to serue him and loue the name of the Lord and to bee his seruants euery one that keepeth the Sabbath and polluteth it not and imbraceth my couenant A repetition Vers 5. HEe repeates 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 betweene Iew and Gentile but such as the Lord shall call by his word Act. 2.39 which is the band of our adoption shall be ioined vnto him And therefore these are those espousals in compassion and faithfulnesse whereof Hosea speakes Chap. 2.19 20. Now he not onely allots them an outward court to worship the Lord in as the people in old time did Luk. 1.10 but he attributes vnto them a more honourable order to wit that God will auow them for Priests and Leuites which were prophane before But the end of their vocation which immediatly followes is to be noted namely that the Prophet saith they shall be Ministers of the Lord on condition that they loue the name of the Lord. Hypocrites reiected And thus al hypocrites are heere reiected because the expresse tenor of our vocation runnes thus that we serue the Lord with a free and ready affection of the heart for wee cannot serue him vnlesse wee yeeld him a franke and voluntary obedience That therefore which is said of almes-giuing oght to be applied to all the parts of our life namely God loues a cheerfull giuer 2. Cor. 9.7 that thus vnto our Lord and Master wee may render such a seruice as proceedes from loue In adding vvhosoeuer shall keepe hee againe mentions the Sabbath vnder which as wee haue said before the whole worship of God is comprehended But the people neglected that which they should principally haue obserued vpon this day for in contenting themselues with the outward ceremonie they omitted the truth that is to say amendement of life The Lord on the other side meant they should so rest that yet in the meane while they should keepe their hands vers 2. and their soules pure from all vncleannes and iniquitie Vnder the particle and shall imbrace he expresseth the zeale and constancie of such as subiect themselues vnto God and cleaue fast vnto his word If therefore wee be ioined to the Lord by couenant wee must keepe it stedfastly and be fast glued as it were to the pure doctrine that nothing whatsoeuer may turne vs backe or diuide vs from him Vers 7. Them will I bring also to mine holy mountaine and make them ioyfull in mine house of praier their burnt offerings and their sacrifices shall be accepted vpon mine Altar for mine house shall be called an house of praier for all people BY these phrases of speech hee expresseth that which he said before to wit The difference betweene the circumcised and vncircumcised taken away that the strangers which were shut out of GODS Church are called now vnto it so as the difference betweene the circumcised and the vncircumcised shall bee abolished for euer For these words cannot bee referred to the proselytes that is the strangers conuerted to the Iewish religion who were taken into the body of Gods people by circumcision for then the Prophet had spoken of no new or vnwonted thing But hee testifies that Gods grace shall bee spread ouer the whole world which could not be done but the Gentiles must needes bee vnited with the Iewes to make one body with theÌ„ which came to passe wheÌ„ the difference touching vncircumcision and circumcisioÌ„ was taken away There is nothing now therefore that can hinder the Gentiles from seruing of God seeing they are called into the Temple that is
were ashamed then that in times past they had erred so farre out of the right way and acknowledge their owne offences And to say the truth vvhen they attribute their sinnes to the vvrath of God their meaning is not to exempt themselues from blame nor to abolish their faults But the Prophet vseth a phrase of speech very ordinary For the holy Ghost is wont to say that God causeth men to erre hardens and giues men vp into a reprobate mind 2. Thes 2.11 Rom. 9.18 and 1.28 Now when the faithfull speake thus they meane nothing lesse then to make God the author of euill and of sinne as if themselues were innocent or as if they meant to extenuate their crime But they aime at an higher market and rather confesse that their sinnes haue separated them from God and is the cause vvhy they are left destitute of his holy Spirit Yea that thence is came to passe that they haue been plunged into infinit miseries Those who say that God leades vs into error by priuation that is to say in regard he bereaues vs of his spirit hit not the very white It is said that God both hardens and blinds when he deliuers men vp to be blinded by Satan who is the minister and executioner of his wrath for otherwise we should euer be a pray vnto the will of the diuell but in regard he is able to doe nothing of himselfe without Gods commandement God the author of blinding hardening yet not the author of sinne to whose beek he is subiect we truely affirme that God is the author of this blinding and hardening which also the scriptures doe witnes in many places And yet it followes not thereupon that he should be the author of sinne because he punisheth mēs ingratitude by such a blinding And thus the faithfull in this verse confesse that God hath left them but their sinne was the cause so as they still acknowledge Gods iust reuenging hand vpon them In like maner after Moses hath said That thitherunto God had not giuē the people eies to see nor an heart to vnderstand hee layes not the blame thereof vpon God but shewes the Iewes where they were to seeke the remedie of such a benummednes vvhereof they vvere conuinced Deut. 29.14 But these seeme to take another pretext heere in that they aske a reason and expostulate the matter with God as if he had bin bound to haue handled them more mildly Ans But I answere that the faithfull haue still an eye to Gods goodnes whilest they confesse that their afflictions are the iust recompences of their sinnes Some referre these words to the captiuitie as if the faithfull complained of the Lord for suffring them to languish so long a time in the same As if the Prophet should say That their obstinacie increased because the Lord gaue them no taste of his grace For the faithfull are often surprized with a very dangerous temptation when they see the wicked ouerflow in all abundance and are almost discouraged as Dauid hath well expressed it in Psalm 125. But the Prophets sentence seemes to be more generall for the faithfull acknowledge themselues to haue erred because they were not guided by the Spirit of God whereof they complaine not but rather desire that this spirit may bee giuen them by which their fathers in former times were gouerned and obtained all things prosperouslie Why hast thou caused our hearts to turne from thy feare Some translate Wherefore hast thou hardned but because this sutes not with that which followes from thy feare I had rather translate To turne backe And the verbe also signifies so much Some thinke these words returne for thy seruants sake appertaine to all the people As the Scripture indeede is wont to terme all the houshold of faith by the name of Gods seruants But I thinke it is properly to be referred vnto Abraham Jsaac and Iacob which surelie is much more probable Not that the people rested in their intercession but in regard that God had made the couenant of grace with them that they might deliuer it ouer from hand to hand vnto their successors Thus then the faithfull set not these Patriarkes before them as common persons onely but in the qualitie of Ministers witnesses or mediators of the couenant with the foundation of their faith as in that song Psal 132.1 Lord remember Dauid In which place the name of this good Patriarke is not set before the Lord as if the faithfull thought hee had been their aduocate but in regard the promise which was made vnto him touching the restauration of the eternall kingdome in his familie did appertaine to the whole body of the people How Papists wrest these words to proue their intercession to Saints The Papists snatch vp these words with great ioy as if by them the intercession of Saints were proued But by the true exposition of the place we may plainly see how easie a matter it is to answer them For it is spoken of the Fathers not as if they deserued ought at Gods hand of themselues or were now intercessors betweene God and vs but because the free couenant which not onely appertained vnto them but also to all their successors was contracted onely with them To the Tribes That is to say Returne to thy wonted fauour towards thy people By this we see that the things aforesaid tend to no other end but onely that the people doe labour thereby to prouoke the Lord to mercie after they haue laid before him their miseries and calamities How wee must come to God Here then we see the maner how we are to addresse our selues vnto God namely by putting him in minde of his former benefits and by manifesting in his sight our griefes and sorrowes Thus we must doe if we would obtaine deliuerance Of thine heritage That is because God had chosen this people as his proper portion As if hee should say What shall become of thy people if we perish Not that God was tied to this people but in respect hee had giuen them his faith by oath Thus the people durst very well vrge God with his promise and importune him by their praiers in regard hee had voluntarily obliged himselfe both vnto their fathers and to their children But now seeing all promises are ratified and confirmed in Christ 2. Cor. 1.20 and that we haue the truth of all things wee ought to bee built vp in so much the greater confidence for the couenant is not onely 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 vs but all things are now more cleere and manifest in regard they then stucke in many obscure shadowes Vers 18. The people of thine holinesse haue possessed it but a little while for our aduersaries haue troden downe thy sanctuarie IT is a wonder that the Prophet saith the people possessed the land but for a very little