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
best defence that we can imagine I reiect not their aduice who say we should reade Hee hath set walles and bulwarkes for saluation but in regard the Prophets wordes being simply vnderstood containe in them a more ample and stable doctrine what neede is there to wrest in a constrained exposition when the true and naturall sense runnes very well to wit that Gods protection is more sufficient then all defences according as it is said Psal 63. Thy goodnesse Lord is better then life for as Dauid there confesseth that he rests in greater seuritie vnder the shadow of Gods wings then if hee were furnished with all the succours the world could afford him so in like manner Isaiah saith in this place that there shall bee iust occasion of securitie when God shall vndertake the safegard of his people Now in as much as this promise extends it selfe to the whole course of our redemption we must here obserue also that hee is at this day the protector of his Church and that his defence therefore who keepes it is stronger then if it were compassed about with humane helpes Gods sole protection of his Church stronger thē all humane helpes If we therefore meane to rest safely let vs dwell in the Church And albeit we be destituted of outward munitions yet let vs content our selues with the Lord and his vndoubted saluation which is farre more excellent then all worldly fortresses Vers 2. Open yee the gates that the righteous nation that keepeth the trueth may enter in NO doubt but many despised this song when Isaiah first published it for in his time Ierusalem was full of bad companions and the number of the godly were very few But after the Prophets death they were chastised for their impietie for then they had some inckling that the Prophet had not foretold these things in vaine For whilest the wicked are in prosperitie they feare nothing and beare themselues in hand that they cannot be tamed And thus the Iewes thought they could neuer be driuen out of Iudea nor led captiues nay they imagined they should dwell there euer It was needfull therefore that all occasion of swelling pride should be taken away from them hereunto tend the Prophets words when he saith that the inhabitants of the new Citie shall be vnlike the first for they shall bee faithfull and iust Moreouer this promise might haue seemed ridiculous because those which were banished and led into captiuitie had no matter at all to rejoyce of Therefore after the destruction of the Temple and the Citie and the ouerthrow of all estates they might obiect where are those gates which he commands vs to open or where are those people that should enter in at them And yet notwithstanding God is alwaies as good as his word howsoeuer our passiōs boile within vs. What course we are to take when the Church is in a confused state Chap. 25.1 we see these things came to passe neither was there any thing foretold which the Lord did not performe and accomplish Wee ought therefore to set these antient histories before our eyes to arme our selues with the examples contained in them and in the middest of this confused estate in which we now see the Church to be to hope notwithstanding that the Lord will restore it When the Prophet mentions the iust nation that keepes the trueth hee not onely shewes as I haue said heeretofore who they are to whom this promise appertaines but therewithall the fruit of that should come by this chastisement for the Church being once purged from her filthinesses her righteousnesse and holinesse should shine so much the more right For when the Prophet wrote this song the wicked reigned and the good were verie thin sowen and those also were mingled amongst the multitude as the wheat in the chaffe It was needfull therefore that this great troope who had neither religion nor any feare of God should bee cut off to the end the Lord might gather in the remnant of his Church See now how the Lord recompenced this ruine of Ierusalem For whereas her citizens were before defiled with impietie now they were consecrated anew vnto God else it had been to little purpose for them to haue recouered a florishing outward estate if newnes of life pietie and vprightnes had not also florished amongst them Now as the Prophet in these words sets forth the grace of God so he also exhorts these redeemed people therewithall to giue themselues to integritie of life In a word he testifies that these promises shall stand hypocrits in no stead for the gates shall not be set open for them but only for the iust and holy I grant the Church hath alwaies been like the corne-floore The Church hath alwaies been like the corne floore Math. 3.12 wherein there is chaffe mingled amongst the good corne or rather the wheat is couered with chaffe yet it is not to be doubted but the Church was purged in better measure then it was before when the Iewes returned home out of captiuitie For it could not be but those which came back againe were led with a good and zealous affection in regard the iorney was long and tedious as also that they were subiect to many inconueniences and dangers in the way In the meane while many of their nation chose rather to continue in bondage then to goe home thinking their estate who remained in Babylon much more quiet and peaceable then theirs who returned into Iudea It must needs be some seed of godlines then which forced them to come and take the inioying of those promises that were made to their fathers But albeit the Church was then stained with many imperfections yet this which the Prophet here affirmes was true in part for the most of the of-scouring which were mingled with them before came not back againe and those that remained had somewhat profited vnder Gods corrections Some distinguish this sentence thus The iust nation before God and the vpright before men But I take it more simplie to wit After the Prophet hath mentioned the righteous nation he by and by shewes that this iustice consists in the integritie of that heart which is without fraud or guile for nothing is more contrarie to iustice then hypocrisie Now albeit the man can not be found who hath so well profited as to keepe iustice in euery respect perfectlie yet we may say that Gods children who aspire vnto this vprightnes with their whole hearts are notwithstanding keepers of it They that aspire to vprightnes of heart are keepers of iustice Vnlesse any had rather vnderstand it thus that true iustice is here set forth vnder one of the parts by the figure Synecdoche to wit when men walke simplie and plainelie one with another hauing first of all abandoned all naughtie and wicked practises Obiect But if any vpon this place should go about to stablish the doctrine of merits Ans we shall easily answere them for the Prophet speakes
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
in God and yet notwithstanding in effect they withdraw their hearts from him to idoles Also to the end the superstitious might be the more conuinced the Lord was pleased that this custome should alwaies continue in vse amongst them The Prophet then condemnes not the lifting vp of the hands simplie but their hypocrisie whereby in appearance they made shew to call vpon God but in their hearts they were farre from him as in the 29. chapter he doth more fully charge them The Lord confesseth indeed that he is neere but it is to those that call vpon him in truth Psalm 145.18 For where hypocrisie reigneth there can be no true inuocation That therfore which is said in another place is not contrarie to this namely when they shall stretch forth their hands vnto me I wil heare them For the Lord there speakes of that inuocation which proceedes of faith For faith is the mother of prayer but if faith bee absent prayer is a meere mocking of God Rom. 10.14 This he yet amplifies further when hee tels them that he will not heare their cries although they should multiplie their prayers As if hee should say Be it that you neuer cease praying yet this your diligence shall profit you nothing For hypocrites haue this vice also peculiar vnto them that they imagine the more they babble the more holy they are and that they can the more easily obtaine the thing they aske But he refels their babling here as we see For your hands Now he begins to declare more plainly why he abhors yea reiects their prayers as also their sacrifices with disdain namely because they presented themselues before his face with a brauerie full of dissimulation and in the meane while were cruell bloudy and giuen to euery kind of iniquitie Now howsoeuer he by and by addes other sorts of iniquities he yet speakes thus notwithstanding in regard that he had mentioned the lifting vp of the hands and saith that euen in them they bare a signe and marke of their impieties so as they need not to marueile why they be so sharpely beateÌ„ back 1. Tim. 2.8 For otherwise this manner of speech To lift vp pure hands was not only in vse among the Prophets and Apostles but also euen amongst prophane authors who were pricked forward by the very instinct of nature to exercise themselues in reproouing the sottishnes of meÌ„ or rather it may be the Lord plucked this confessioÌ„ or ceremonie from them to the end that at the leasâ—wise there might alwaies be some appearance of true religioÌ„ amongst theÌ„ Notwithstanding the Prophet meant not to charge the Iewes to bee such theeues or murtherers as rob and kill by the high waies side but hee strikes at their priuie deceits and opressions whereby they got other mens goods into their owne hands For God iudgeth otherwise then man doth man espieth not the priuie iuglings and wilie practises of the wicked by which they are accustomed smoothly and cunningly to beguile the simple ones or if so be they chaunce to come to light they are extenuated and not examined according to the weights of the Sanctuarie But God pulling out these gallants by the poll into light who were wont to shroud their robberies vnder honest titles pronounceth before all men that they are murtherers For if thou kill a man be it after what manner thou wilt then art thou a murtherer whether thou cuttest his throate or takest away his maintenance and that which is conuenient for him He speakes not of them then which were openly wicked being detested of all for their dishonest dealing but of such as caried two faces vnder one hood professing themselues good men in outward shew and kept their credit with the world And this is a circumstance well worthie our obseruation For thus must wee proceede at this day against those lanke and emptie fellowes who will cloake their villanies vnder vizzards of honestie and in the meane while what by deceit violence or some such other iniurie they oppresse the poore and needie Although then they impudently crie out that we doe them wrong to compare them to theeues and murtherers yet must they be reprehended with such seueritie as the Prophet vsed here to their fellowes For when wee speake in the name of God we must not iudge according to the reason and opinion of men but must with all boldnes pronounce that which the Lord his iudgement approueth Vers 16. Wash you make you cleane take away the euill of your workes from before mine eies cease to doe euill NOw hee exhortes the Iewes to repentance and shewes the true way to come thereto if so be they meant that their seruices should be allowed of God Whence wee gather that nothing can please God vnlesse it come from a pure conscience For God is not like a man that he should esteeme our works by the outside of them Men do many times praise the worke which a wicked man hath done but in God his sight who chiefly respects the heart the polluted conscience defiles all the rest of the vertues And that is it which the Prophet Haggie teacheth setting an example of the ancient ceremonie before them Hag. 1.14.15 namely that whatsoeuer a polluted man had touched was vncleane whence he concludes that no cleane thing can proceed from the wicked Our Prophet hath alreadie affirmed that it is in vaine to offer sacrifices vnto God in vaine to make vowes in vaine to cal vpon him if the integritie of the heart do not sanctifie the outward seruice Wherefore to the ende the Iewes should not labour any longer for nothing he requires this cleannes and begins with a generall reformation to the end they should not think they had bleared the eies of God by doing their duties in some one or two things only And thus must they be handled who haue estranged themselues from God Wee must not touch a disease or two of a sicke infected body but if care be had to heale it truely and soundly we must de forced to call them backe and to begin all anew yea the contagion of the disease must be purged wholly from within that so they may begin to please God whereas before they were detestable and abominable in his sight And no doubt also by this Similitude of washing hee exhortes them to purge themselues from their inward vncleannesses But vnto this hee will by and by ad outward workes Now in that he commands them to wash themselues it is not because men come to repentance by their owne proper mouing and free will but he shewes that no other remedie will serue the turne vnlesse they appeare pure and cleane before God Now we know that the Spirit of God is wont to attribute that to men which himselfe workes in them who therefore is called cleane water Ezech. 36.25 because repentance is a worke proceeding from him Take away Now the Prophet descends to the fruites of repentance For he not onelie declares
pure conscience and that we haue no feare of him at all before our eyes Now they are wont to set forth the feare of God one while by the calling vpon his name another while by the obseruation of the Sabbath and sometimes by other workes But in regard that a man best knowes the certaine difference which is betweene the true seruice of God and hypocrisie by workes of charitie the Prophet keeps a very direct course in mentioning of them For hypocrites are very diligent in outward seruices and ceremonies and yet are full of enuie within They burst with pride and contempt of their brethren they burne with auarice and ambition neither can they easily be vnmasked whilst they couer themselues vnder the performance of outward ceremonies Such then must be examined by this rule euen as by a touchstone and thereby bee tried whether they haue the true feare of God in them or not We may well bee deceiued indeede if we will iudge of the godlines of a man by the second Table onlie but if any man shall exercise himselfe in the duties of the commandements of the first Table which are testimonies of godlines and of the seruice of God then must he be brought to this triall to wit whether hee walke without deceit with his brethren whether he abstaine from wrong and violence whether he be true in his word and promises and whether hee carrie himselfe louingly towards his brethren And this is the cause why Iesus Christ saith that Mercy Iudgement and Truth are the principal parts of the law when he reprocheth the Pharisies for laying aside the care of true iustice in that they pleased themselues onely in pettie things tithing Mint Anis Cumin Mat. 23.23 By faith in that place he vnderstands fidelity which we commonly call loyaltie and by Iudgement all vprightnes when wee render to our neighbour that which to him appertaineth not suffring him to bee wronged by others but helping him as farre as we are able But if these be the principall parts of the law Obiect in what degree shall we place the commandements of the first Table Ans I answer that they still keepe their order and dignitie but by these of the second which Christ straightly requireth whereupon hee also insistes the hypocrisie of hypocrits is chiefly discouered so as a man may more plainly discerne thereby whether the true feare of God be in any one in truth or not And in the same sense must that be taken where it is said I wil haue mercie and not sacrifice Hosea 6.6 1. Sam. 15.22 Matth. 9.13 12.7 For mercie is a declaration and proofe of true pietie Moreouer because it is a true demonstration of loue it pleaseth God of it selfe but sacrifices please him for another end Now it appeares sufficiently as I thinke why Isaiah rather mentioneth here the doing of good to our neighbours then faith or calling vpon God his name as also why the Prophets doe speake so diuersly when they meane to bring hypocrits backe to the true seruice of God and to shew it forth by the outward fruits Though your sinnes c. This is as much as if he should haue said I accuse not innocent persons neither take I pleasure to pleade thus with you but know that the cause is great that makes me thus vrge and accuse you For hypocrits are wont to quarrel with God as though he dealt too sharplie with them or as though he were vnappeaseable Yea in their obstinacie they find out this excuse That it is in vaine for them to endeuor to returne into fauour with God And if all excuses faile them yet notwithstanding they haue this shift That they ought not to be pressed so neere and that men must be borne withall in some things yea euen the best of all Therfore the Prophet preuents them and brings in the Lord speaking thus For my part if neede require I refuse not to pleade with you for thereby it shall appeare that your obstinacie is the cause why we are not at vnitie together bring with you therfore cleannes of heart and then all our strife shall cease I would not stand to pleade with you if you would offer me the sacrifices of an vpright heart Now from hence wee may gather a wonderfull consolation namely that God pleades not with vs as if he meant to pursue vs with rigor For if we would earnestly conuert and turne to him hee would by and by receiue vs into fauor blot out the remembrance of all our offences so as he would not call one of them into account For he is not like men of whom one cannot obtaine pardon for the least offence that shall bee committed against them Nay on the contrarie he is readie to cleanse and pardon vs so farre off is it that we haue any cause to complaine of his ouer great rigorousnes For he contēts himselfe with the cleannes of the heart and if there be any sinne that breakes out besides our purpose he forgiues it by pardoning such as haue prouoked him Vers 19. If yee will consent and obey yee shall eate the good things of the land ISaiah still pleades the cause of God against the people and in briefe affirmes that all the calamities which the people susteined ought to be imputed to their owne default and that they were to blame themselues for not recouering a more happie and comfortable estate Why so Because God for his part is alwaies readie to pardon their sinnes if they harden not their owne hearts against him But for as much as it seemes that the Prophet placeth felicitie here in the will and power of man Obiect the Papists contend with open mouth that men haue power of their owne free mouing to doe good or euill Is it so Ans As if God discoursed here how great the abilitie of men is when hee accuseth their obstinacie But he should then say in vaine Obiect if yee will consent if so be it were not in their power I answere Ans that howsoeuer the choice bee not in our owne power as they would make vs beleeue it is yet God iustly chargeth sinners to be the voluntarie authors of their euils because they pull downe the wrath of God vpon their owne heads willingly and without constraint I grant then that it is a speciall gift of God for a man to endeuour to doe good but it is also as true that the wickednes of reprobates hindreth them from applying themselues thereunto and therefore that al the fault of their hardning abides and remaines in themselues And hereupon dependes this reproach namely That the people might haue had an happie issue and a comfortable life if they would haue become teachable and obedient to God For seeing that of his owne nature hee desires nothing more then to doe good we may iustly impute it vnto our owne malice and vnthankfulnes that this liberalitie which hee daily offereth comes not vnto vs. On the contrarie he addes
when we see so little fruite yet are we not for all that to cast away our weapons or to forsake our charge The truth must alwaies found forth from our mouthes although there be no cares to heare it yea although the world be as blind and as senseles as stones For it is more then sufficient that we faithfullie serue to the glorie of God and that our labours are pleasing to him neither is the sound of our voyce in vaine when it leaues the world without excuse The faithfull teachers ought heere to receiue a singular consolation to fortifie themselues the better alwaies against the offences which fall out euery day by the rebellions of men lest they be thereby cooled no let them continue in their office with inuincible constancie Now farasmuch as this also is a generall offence to wit that the liuely word of God at the hearing whereof all the world ought to tremble strikes thus the eares of men without fruit or profit let the weake in faith learne also to strengthen themselues with this sentence We are wont to wonder how it can possiblie come to passe that the greatest part of the world should so furiouslie resist against God And from thence also ariseth this difficultie to wit whether that can be the heauenlie truth of God or no which is reiected without punishment because it is not likely that God would speake to men to the end they should scorne him But to the end our faith waâ—â—er not we must oppose this stay namely that the office of teaching was committed to Isaiah that in casting abroad the seed of life it should bring forth nothing but death as also that mention is not made heere of that which befell once but it is a prophesie of the kingdome of Christ as shall be said anon Furthermore the circumstance is to be noted that Isaiah was not sent to all but only to the Iewes wherefore there is very great vehemencie in the particle demonstratiue Hinneh as if he should say The people whom the Lord had speciallie chosen heard me not but shut their eyes in so manifest a light Therefore let vs not maruell if whilest we speake to those who brag of the name of God it happens to vs euen as if we told a tale to deafe eares True it is this is a sharp message that the Prophet should say he is sent of God to stop vp their eares to shut their eyes and to make their hearts fat because it seemes these things are nothing agreeable to the nature of God and that therefore they are contrarie to his word But we must not think it strange if God auenge himselfe vpon the malice of the people by such an extreme blinding of them In the meane while the Prophet hath shewed heeretofore that the cause of this blindnes was in themselues For in commanding them to hearken he testifies that there is a doctrine fit for their instruction if they would shew themselues teachable and that the light is offred to enlighten leade them if so be they would open their eyes All the fault then is imputed vnto the people because they reiected so wonderfull a blessing of God Whence the solution of the difficultie which we touched a little before is more apparent I grant it seemes very hard at the first blush that the Prophets should make the hearts of men more hard seeing they bring the word of God in their mouth by which as by a light men should lighten and order their paths Psal 119.105 And we know that Dauid giues it this title Psal 19.9 It is not the office of the Prophets then to blind the eyes but rather to open them And heereafter this word is called perfect wisedome Chap. 8. Obiect How comes it to passe then that it takes away mens vnderstanding and makes theÌ„ dullards Rather the hearts which were before of stone iron and steele should hereby be mollified how can it be then they should be come the more obdurate Ans I answere as I haue touched alreadie that such blindnes and hardening proceeds not from the nature of the word but is by way of accident and it ought to be attributed to the wickednes of men For euen as they who haue sore eyes can not accuse the Sunne for hurting them with the light thereof nor hee which hath a weakenes and fault in his hearing a cleere and very loud voyce which he can not beare Similies lastly as he that is of a weake capacitie is not to be offended with high and difficult things which he is vnable to comprehend So likewise the wicked can not accuse the word of God that they become the worse after the hearing of it Seeing then that all the fault is in themselues because they do not giue it accesse into their hearts what wonder is it if that which was appointed for their foode do become their bane For it must needs be that the disloyaltie and infidelitie of men should be punished in this maner The punishment of infidelitie to the end they should feele death from that whence they might haue receiued life and darknes from thence whence they might haue receiued light lastly all noysome and hurtfull things froÌ„ thence where they might haue had the fulnes of all blessings to saluation Which is diligentlie to be noted because there is nothing more common with men then to abuse the gifts of God and whilest they make theÌ„selues beleeue they are very innocent anon they deck themselues with other meÌ„s feathers But they are doubly wicked in as much as they applie not those things to their true vse which the Lord hath giuen them in trust but haue also prophanely and miserably corrupted them S. Iohn alledgeth this place to set out more plainely the obstinacie of the Iewes True it is that he recites it not word by word but yet he explanes the meaning thereof sufficientlie And therefore could they not beleeue saith he because Isaiah said he hath blinded their eyes and hardened their hearts Notwithstanding this prophesie was not the cause of their vnbeliefe but the Lord so foretold it because he foresaw they would be such Now the Euangelist applies that to the Gospell which was practised vnder the law and teacheth therewithall that the Iewes of his time were depriued of reason and vnderstanding because they were rebellious against God Although if any should aske the first cause we must come to the predestination of God But because this counsell is hidden froÌ„ vs we must not be curious in searching into it For the reason of God his eternall counsell apperteines not to vs but we must looke to the cause which is before our eyes to wit their rebellion by which they made themselues vnworthie of so many and great benefites S. Paul also shewes from this place not once but often that all the cause of their blindnes remained in themselues Act. 28.27 Rom. 11.8 They saith he haue made their eares heauie and
is a great vertue in deed to aske no-nothing but the word but if God be pleased to adde somewhat more vnto it it is then no vertue but a vice to reiect such an help as a thing superfluous Yea there is great iniurie offred vnto God in despising his liberalitie as if that which he doth for our sakes were vnprofitable or as if he were ignorant what things were good and necessarie for vs. Wee know that faith receiues her chiefe praise because she holds her selfe in obedience but when we will be wise in our owne conceits and despise the least thing which is of God we are abominable before him what pretence soeuer we make before men We must so ioyne faith to the word then that we despise not the helps which he offreth and giueth vs for the strengthening of our faith As for example the Lord in the Gospell offreth vs all things necessarie for our saluation for seeing by it we be ioyned to Christ the summe of all good things is conteined in it But to what end serueth Baptisme and the holy Supper then should we esteeme them as things superfluous No surely because whoso without flattering of himselfe shall take knowledge of his infirmitie which all from the least to the greatest ought to feele such an one will be willing to strengthen his faith by these helps True it is we ought to mourne and weepe that the holy truth of God which can not lie should haue need of any prop for the infirmities sake of our flesh But in regard we can not cast off this corruption from vs at the first chop whosoeuer according to his abilitie shall adde faith to the word he shall forthwith render perfect obedience to God The signes and word must not be separated where God hath coupled them together Let vs learne then to imbrace the signes with the word seeing it is not in the power of man to separate them Now in that Ahaz refuseth the signe which was offred him he therein shewed his rebellion vnthankfulnes for he despiseth that which God had presented him for his exceeding profit Heereby also it appeares after what maner we ought to require signes to wit when they are offred vs of God he then which refuseth them must needs reiect the grace of God therewithall Some franticke ones there are at this day who make no reckning of Baptisme nor of the Lords Supper thinking them abces for little children which yet they can not do but they must therewithall reiect the whole Gospell for those things must not be separate which God hath ioyned together But some wil aske notwithstanding Quest whether it be not lawfull to aske some signes of God for we haue an example thereof in Gedeon who desired that his vocation might bee confirmed with some signe the Lord granted his request and disliked not such a desire Iudg. 6.17 To this I answere Ans that although Gedeon had no expresse commandement of God to aske a signe yet notwithstanding he was stirred vp to doe it by the holy Ghost and did it not of his owne proper motion Wherefore we must not take the like libertie to our selues by abusing his example especiallie seeing the importunitie of men is so great that they make no bones to aske signes of God without end or measure Such a boldnes therefore is to be suppressed to the end wee may content our selues with those which God offereth vs. Two sorts of signes Now there are two sorts of signes some extraordinarie which we may call supernaturall as that whereof the Prophet wil speake anon and that which was giuen to Hezekiah as we shal see God willing hereafter Isay 38.7 Others are ordinarie and in daily vse as Baptisme and the holy Supper which conteine no miracle at the least which can be seene to the eye or by any other outward sense For that which the Lord miraculously works therein by the holy Ghost can not be seene but in the extraordinarie the miracle is visible to the eye Extraordinarie miracles visible Now all other signes haue the same end and vse because that euen as Gedeon was confirmed by that maruelous signe so also are we confirmed by Baptisme and the holy Supper although we see no miracle before our eyes Vers 13. Then he sayd heare you now ô house of Dauid is it a small thing for you to grieue men that ye will also grieue my God BEcause it was an intolerable wickednes to shut the gate against the power of God which should confirme the truth of the promise vnder colour of honestie and modestie the Prophet is iustlie offended and sharplie rebukes these wicked hypocrites Now howsoeuer it were an honorable thing for them to be held for the race of Dauid which had been so indeed if they had walked in the steps of Dauid yet notwithstanding he now calles them the successors of the house of Dauid rather by way of reproach then otherwise And in very deed the ingratitude was so much the more heinous because this fauour was reiected by that house out of which the saluation of the whole world should come Their originall therefore from whom they had so shamefullie degenerated was a great dishonor vnto them And wee must obserue this order heere for we ought not to begin with sharp reprehensions but with doctrine to the end men may be gentlie drawen rather then enforced by it Doctrine When the bare simple doctrine will not serue then we must adde confirmations Confirmations but if they will profit by heither of these then it is needfull to vse greater vehemencie In this maner it is that Isaiah thundreth here Reprehentions for hauing offred doctrine and signes to the king without fruit he now vseth the last remedie sharplie and grieuouslie chiding this obstinate man and not him alone but also all the house royall which was defiled with this impietie Is it a small thing He vseth comparisons betweene God and men not that those of whom hee speakes to wit the Prophets and faithfull Teachers can in deed be separated from God for they are nothing else but the instruments of the Lord hauing one common cause with him as long as they discharge their duties And the Lord testifies of them who so despiseth you despiseth me and he that heareth you heareth me Math. 10.40 The Prophet then shapes his speech according to the impietie of Ahaz and his fellowes because they thought they had to do only with men And no question but we may heare the like voyce which the wicked belch out euen amongst vs at this day Are they not men that speake vnto vs and by this meanes they thinke to make voyd the doctrine of God It being then an ordinarie thing amongst the prophane contemners of holie doctrine to speake thus the Prophet acknowledgeth indeed that they were men which had this charge committed vnto them to teach the word of God As if he should say be it that I am
he vtters a vehement speech in turning himselfe to the Patriarke and God in speaking to him that was dead testifies to the liuing that that which he had long ago promised to wit that the posteritie of Abraham which should be innumerable as the sand of the sea Gen. 13.16 22.17.28.14 should not stretch it selfe to a confused multitude who had cast off all true godlines but that there should be an inteâ—ruption in this degenerate people till that a little while after they should be renued He addes also another consolation to wit that this little handfull shall abound in iustice For we are in danger to be out of heart and to doubt of the mercie of God when we see the Church of God oppressed with such grieuous calamities so as it seemes it must fall into ruin Those who are touched with true repentance know by experience that this is the heauiest temptation of al others It was needfull therefore that the hearts of the faithfull should be fortified against it that by considering the fruit which should come vnto them from this discomfiture they might feele their griefe asswaged which fruit was this that thereby the whole earth should be ouerspred with Iustice euen as a riuer that ouerfloweth He touched this point before when he said that this remnant should rest vpon the Lord their God in truth Vers 20. The word Iustice is diuersly expounded Some referre it to the preaching of the Gospell because the righteousnes of God is reuealed froÌ„ faith to faith by it as S. Paul saith Rom. 1.17 Now the Gospell was published throughout the whole world by the ministrie of the Apostles who were as a small remnant of the Iewes Others had rather to take it thus as if this Consumption were a testimonie or witnes of the iustice of God who did so grieuouslie chastise his people But I had rather expound it more generallie thus This Consumption shall suffice to fill the whole earth with Iustice Those which shall remaine be they neuer so few shal yet suffice notwithstanding to cause the riuers to run with iustice in such wise that the whole world shall be couered therewith Vers 23. For the Lord God of hostes will make a Consumption and shall place the bounds in the midst of the earth THis repetition doth againe pluck away the meanes from these proud contemners of God wherein they flattered themselues For it was a thing almost incredible that the Iewes should perish as it were in a moment Gen. 17.7 who had so many promises made them and with whom God had contracted a perpetuall couenant it also seemed to be repugnant to the nature of God which is immutable The Prophet threatneth then that the Lord is the author of this Consumption to the end he might beate downe the pride of the wicked who trusting in their present felicitie thought themselues out of all danger and being puffed vp with this vaine confidence laughed at all admonitions and warnings God saith he shall bring your land to a desert so as in the most florishing part thereof shall be seene a consumption most like vnto a wildernes For he takes the midst of the earth for the heart of it that is to say for the places most strong and best fortified Many thinke the word Consumption should be an adiectiue but I had rather affirme that it is a substantiue according to which sense it is taken in Daniel Dan. 9.24.27 Rom. 9.28 and in other places Saint Paul alledgeth this text but it is somewhat different in words from these of the Prophet in this place to wit according to the vulgar exposition which was then most receiued Now although the Apostle spake properlie faithfullie and according to the Prophets meaning yet the words which he reciteth being drawne from the Greeke interpretation haue occasioned many to erre from the true sense of the Prophet For in regard that the Greeke translator had turned it Logos that is to say The word many haue descanted vpon the Gospel and thereupon haue affirmed that the abolishing of the law is here signified because the Gospel puts an end to the figures and ceremonies and coÌ„sequeÌ„tlie that it is a word abbreuiated compendious wherby we are discharged of the yoke of the law vnder which the people sighed But this comes nothing neere the Prophets intention for he calles consumption heere a decreasing by meanes whereof the people shall be almost brought to ruin and thereunto tend both senses namely that of S. Paul and of the Greeke interpretation also For by Word they vnderstood that which the Hebrews expresse by the word Dauar And although the Prophet hath not the word Dauar yet notwithstanding that which he hath in the text signifies a thing determined that is to say a Consumption and both of them haue one and the same meaning To conclude the Apostle repeates that in this place which Isaiah said now touching the future consumption of the people and teacheth that this prophesie was chieflie accomplished in his time when as the Iewes for their vnthankfulnes were cut off from the kingdome of God some small remnant only reserued Vers 24. Therefore the Lord God of hostes saith My people which dwellest in mount Zion feare not Ashur Hee shall smite thee with the rod and shall lift vp his staffe vpon thee after the * Or example maner of Egypt HEe goes on with the former consolation which onely appertained to the faithfull who in very deed were then a small number For many gloried in the name of God and would be taken for his people but very few there were who shewed that by their practise which they professed in word He speakes not to all then indifferently but to those onely which stood in neede of consolation For seeing they were in danger to lose all their hope when they compared their condition with others and that the kingdome also was destroyed for this cause I say it was very expedient they should bee comforted And this distinction is to be noted for otherwise it had been absurd to haue directed speeches so diuers vnto persons of one condition He addes the reason of the consolation to wit that this discomfiture shall bee nothing else but as the lifting vp of the rod which shall be onely to chastise them and not to destroy them The letter Beth is a particle of similitude The word Derec signifies example I expound it then After the example of Egypt as if hee should say Although the Assyrian be cruell and by all meanes will seeke thy ruine yet he shall not kill but shall onely smite thee Hee alledgeth the example of Egypt then Exod. 1.14 12.31 the bondage whereof was very hard and yet not deadly For in the midst of perplexities and confusions the Prophets are wont to bring the people backe to the contemplation of this redemption whereby God deliuered his chosen people miraculously from the hand of this cruell tyrant
we may humble our selues vnder Gods scourges and learne to be wise by other mens costs and crie vnto the Lord for comfort in our afflictions Vers 1. The burden As touching this word bâ—â—â—en What is vnderstood by this word burden which we shall meete so often withall I will brieflie shew how we are to vnderstand it When the Prophets meane to denounce any aduersitie they vsuallie vse this word burden that the people might know how no aduersitie should happen which the Lord himselfe should not lay vpon them euen as a burden or faâ—dle is laid vpon mens shoulders Now in regard that the wickednes and inflexiblenes of the people constreined the Prophets to speake incessantlie of Gods scourges thence it came to passe by a common stout or deriding maner of speech that the Iewes gaue this name of burden to all the prophesies as it appeareth in the 23. of Ier. vers 36. where the Lord sharplie rebukes them because by this flouting kind of speech they not only disfamed his word but also made it odious and contemptible Moreouer this word shewes that God sends all calamities and afflictions to the end euery one may beare the punishment of his owne sinne He expresly shewes that that which he was to threaten was reuealed vnto him by a heaueÌ„ly vision to the end this authoritie might put all discourses of fleshlie wisdome to silence It was a thing no doubt hard to be beleeued that a Monarchie so beautifull and abounding with so great riches could be ouerthrowne by any meanes In regard therefore that so great a power might not dazell their eyes the Prophet brings them to the truth of the heauenly oracle to the end they might by faith vnderstand that iudgement of God which they were not able to comprehend by sense Vers 2. Lift vp a standard vpon the hie mountaine lift vp the voice vnto them that wag the hand that they may go into the gates of the nobles THere is a similitude in the word mountaine because it is spoken to Babylon which as we know was seated vpon a plaine but he sets it as it were vpon an hie place like a fortresse mounted vp aboue all peoples and that in regard of the Monarchie Vnlesse any had rather take this word indefinitly as if he should say that wheÌ„ the standard shall be lifted vp they shall runne thither from farre countries because it will draw people vnto it from all parts by the sight of it I take this latter sense to be the most probable but I thought it not amisse to set downe that first which was commonly receiued Notwithstanding this might seeme ridiculous that the Prophet should heere lay a commandement vpon the creatures as vpon his subiects were it not that he was taught to doe so of God and was furnished as it were with his authoritie For a priuate man heere commands the Medes and Persians hee calles armies he bids them display the banner sound the trumpet to prepare vnto battel In this place then wee haue to consider the Maiestie of God in whose name he speakes Doctrine and also the vertue and efficacie which is alwaies ioyned to his word Wee often meete with these kindes of speech in the Prophets to the end we might know that God threatens nothing by his seruants the execution whereof is not at hand Isaiah might haue spoken more simply and in plainer tearmes might haue told them that the Medes and Persians shall come and breake open the gates of Babylon how strong and inuincible soeuer they seemed to be But these exclamations haue much greater vehemencie in them when hee not onely threatens war as taking to himselfe the person of an Herald but with soueraigne authoritie commands the Medes and Persians to come as if they were souldiers vnder his pay Besides he not onely teacheth that they shall bee readie when God shall onely make a signe vnto them because they shall be pricked forward by his secret instinct but being sent of God to denounce the ruine of Babylon he attributes the effect of so incredible a thing to his owne voice The summe is that when God hath once spoken we neede make no doubt but that his word shall be accomplished This is also worthy our obseruation that he speakes to the Medes and Persians and yet names theÌ„ not and this hath much greater vehemency in pointing them forth with the finger as when we say This man and that man This manner of speech serues to confirme the prophecie when he shewes things which were far off as being present When he saith Shake the hand and they shall enter his meaning is that the Medes and Persians shall no sooner set forward at Gods commandement but they shall haue an open and easie way to march without any impediment Now although the Hebrewes call Princes gracious Lords and bountifull as our Lord Iesus Christ also giues them this title in the Gospell notwithstanding it rather seemes that the Prophet speakes of the excellent power whereof the Babylonians boasted Luke 22.25 For they were furnished with multitudes of people and all preparations for war aboue any others so as it was a thing incredible vnto them that they should euer be ouercome But the Prophet declares that nothing shall bee able to let that God should not prepare the way and giue passage to the enemies Vers 3. I haue commanded them that I haue sanctified and I haue called the mightie to my wrath and them that reioyce in my glory HEere the Prophet brings in the Lord speaking and declaring his Commandements He calles the Medes and Persians his sanctified that is to say those which hee had prepared For the verbe To sanctifie is diuersly taken sometimes it is referred to the spirit of regeneration which is peculiarly giuen to the elect of God Sometimes also it signifies to set apart or prepare which signification is the most fitting to this place Now all those whom the Lord creates hee also appoints to some certaine vse and scatters not men here and there vpon the earth at randome to range whithersoeuer they think good but he gouernes them by his secret counsell orders and moderates the violences of the reprobates so as hee moues them at his pleasure this way or that way and then represseth and pulles them in short when hee listeth And therefore he calles them sanctified whom hee hath set apart and prepared for his seruice howsoeuer they bee no whit aware of it Whence wee are taught to attribute and referre all the changes in this world to the secret counsell of God In this place also wee haue a meruailous consolation to wit that the wicked shall be able to doe nothing but that which is decreed of God let them enterprise what they will Where hee immediately addes that he hath called them it is much more then to command which hee puts in the first place For his meaning is that the enemies shall not onely rouze vp themselues at the
vnto vs thou wilt ordaine peace for thou also hast wrought all our workes for vs. THis tends to the consolation of the faithfull As if he should say We see what will fall vpon the heads of the wicked for thou wilt cast them out of the company of thy children wilt consume them with fire as thine enemies but we shal haue an happy and blessed estate The verbe Shaphat which signifies to Ordaine among the Hebrewes is as much to say as to Establish as if he should say Thou wilt hold and preserue vs in peace continually The wicked indeed inioy a kind of peace but it lasts not long our peace is seated and established in the Lord and hath such a foundation as shall indure for euer Now by the word peace he meanes a setled and lasting felicitie Hence let vs conclude then that the children of God which trust in him are fully blessed for the life of the wicked is more then miserable albeit it be soaked in much deliciousnesse and pleasures as those that haue all things at their wish There is no assured nor stable peace then but in the fatherly loue of our God By workes hee meanes all the good which God doth to his chosen as if he should say All our affaires and actions all things which we vse for our benefit in this world in a word whatsoeuer we put our hands vnto Those then who haue alleadged this place to ouerthrow the doctrine of free will did not well vnderstand the Prophets meaning I grant it is God onely that works whatsoeuer is good in vs so as all our vprightnesse proceeds onely from his Spirit but the Prophet meant simply to teach here that wee receiue all the good things which we inioy onely from the hand of God He that hath begunne a good worke in vs will perfect it vnto the end Phil. 1.6 and thence concludes that this fauour shall neuer cease till wee be come to full and perfect happinesse Moreouer seeing God is author of all blessings wee ought especially to be mindfull of those which are chiefe and principall for if wee ought to acknowledge that the things which serue for our maintenance in this life are the gifts of God much more ought we so to doe in things appertaining to the saluation of the soule If so be then we owe thankfulnesse for his liberalitie in small things how much more should wee acknowledge his goodnesse in things that are high and excellent But what need haue wee to obiect this text against the Papists to refute their doctrine of free will seeing they may be easilie answered by other places yea we haue infinit testimonies besideâ— which are much more euident Thus it seemes then that the Prophet stirs vp the peoples mindes to thankfulnesse for hee commands them so to admire the goodnesse of God in his benefits that they confesse all things they haue to be his gift We haue here then a very fruitfull doctrine to wit Benefits receiued of God in times past ought to incourage vs to hope for the like in time to come that the faithfull are to conceiue an assured hope of Gods goodnesse for the time to come by considering what benefits they haue receiued from him in times past and thence to conclude that he will vndoubtedly haue care ouer them hereafter Haue wee then at any time had experience of Gods mercy towards vs Let vs learne to trust in him for euer and seeing it hath pleased him to shew himselfe so bountifull and readie to doe vs good let vs boldly and constantly settle our hearts in this truth to wit that hee will neuer faile vs. All the faithfull haue done thus and this way haue they confirmed themselues in the faith for see how Dauid speakes Psal 138.8 Thou Lord wilt not forsake the worke of thine owne hands And Saint Paul saith He which hath begun a good worke in you will perfect the same Phil. 1 6. Likewise the Patriarke Jacob saith Lord I am lesse then all thy mercies and trueth which thou hast shewed thy seruant but thou saidst I will doe thee good c. Gen. 32.10 11 12. For God is not like to men that is to be wearie in well doing or to be drawne dry by too much giuing but the more good he hath done vs so much the stronger ought our hope to be and to receiue daily increases Vers 13. O Lord our God other Lords besides thee haue ruled vs but wee will remember thee onelie and thy name THis verse containes a complaint which the faithfull make because they were oppressed vnder the tyranny of the wicked Thus this song is composed to comfort the hearts of the faithfull who in regard they were to vndergoe an hard condition of banishment and to bee expulsed out of that good land which was vnto them a signe of eternall happinesse as also being depriued of the sacrifices of the holy assemblies and so in a manner of all consolation and comfort being furthermore shut vp vnder the bondage of the Babylonians in a strange Country banished from their Country and ouerwhelmed with shame and most grieuous afflictions they might yet notwithstanding by this song powre out their sighes vnto God and so find solace in him He speakes therefore in the name and person of all the faithfull who in appearance seemed to be reiected of God but therewithall professing that they were his people and so consequently did put their confidence in him But had they not great cause to mourne thus when they were in bondage vnder the tyrannie of other rulers besides the Lord himselfe who once had gathered them in vnder the wings of his protection Hence therefore it followes that if they had not been estranged from him they had neuer fallen into so wretched a condition as to be exposed to the mercilesse tyrannie of their enemies But it should seeme by this Obiect that the gouernement of Princes is contrarie to that which God himselfe exerciseth notwithstanding that they rule in his name Ans but the Prophet speakes not of those heere who beare rule for our good but of such as are Idolaters and enemies of the true doctrine Dauid himselfe was a King hauing a diuers gouernment from that which God exerciseth yet so that he was Gods minâ—ster notwithstanding for the common good and saluation of all the people that were câ—mmitted to his charge and likewise maintained the true Religion which these tyrants desired whollie to ouerthrow The like also did iustlie befall the Iewes who had well deserued to be subdued vnder the crueltie of Infidels seeing they refused to obey God who vsed theÌ„ so louingly But it is not â—misse to note the close opposition which is heere put betweene God and the faithfull Kings who gouerned the people vnder his name and authoritie and those tyrants who at the last oppressed them vnder vniust lawes This will the better appeere by a like place out of Ezechiel I haue saith he giuen them
to a deluge in regard of the violence and vehemencie therof Now these scoffers thought themselues cock-sure in regard of being hurt by any such tempests how sharp or furious soeuer they were and made full account to escape albeit they ouerranne the whole land prouided that they were fortified with falshood and with vanitie before hand They could not but see what iudgements and calamities men are subiect vnto but because they beheld not Gods hand in them nor considered his prouidence but imputed whatsoeuer fell out to blind fortune therefore they sought remedies and leaning-stocks whereby they might secure themselues and keepe back these scourges farre off from them Vers 16. Therefore thus saith the Lord God Behold I will lay in Zion a stone a tried stone a pretious corner stone a sure foundation He that beleeueth shall not make hast NOw Isaiah comforts the faithfull and threatens the wicked with their iust and deserued perdition First he sets downe the consolation which concerned the faithfull who were then in stead of a May-game to these Gallants For we see how the wicked are not ashamed at this day to deride our simplicitie holding vs no better then idiots that in the middest of so many troubles and bitter persecutions wee still hope notwithstanding that God will turne all to the best for vs. The Prophet soares vp and relieues the hearts of the good with this consolation then against the insolencie of the reprobate to the end they might goe on cheerefullie and boldlie contemning all their flouts mocks and might also be assured that their hope should not be in vaine The word demonstratiue Behold is put heere for the greater assurance of the matter as if he should say Albeit the vnbeleeuers make no reckning of my words nor giue any credit vnto them yet will I be as good as my promise for all that The pronoune I is also of great weight for the further confirmation of the prophesie Now for the words first Bochan is put by way of an epithite with the word stone and signifies Of proofe and may be taken as well in the actiue signification as in the passiue or for a stone vpon which the whole building is to be framed and ordered as to his rule of for a tried stone But the first exposition seemes to agree best and the proprietie of the Hebrew tongue requires that we interpret it rather in the actiue signification He calles it a tried stone then in regard of his effect because the whole building was to be squared and fitted vpon this stone otherwise of necessitie the whole house must sinke The word corner which he addes to it signifies that it beares vp all the weight of the building and by this title which is also giuen him in Psal 118.22 his power and vertue is recommended vnto vs. Lastly he calles it a foundation or if we may so speake a foundation fundamentall thus proceeding by little and little and as it were by degrees to the cōmendation of this stone For he shewes that it is not a common stone or such a one as is taken out of many which serue in the building but that it is a rare and excellent one euen such an one as beares vp all the weight thereof It is a stone then yet so as it filles the whole corner and is so the corner stone that the whole building is laid vpon it For as no man can lay any other foundation 1 Cor. 3.11 so must all the Church her members rest and be built vpon it only Some translate the second part of the verse as if it were an exhortation Let not him that beleeues make hast but I rather take it in the future tence in regard it agrees best both with the scope of the text as also because it is approued of by the authoritie of S. Paul I denie not but the Apostles followed the Greeke translation and in vsing their libertie were content to giue the sense of the place without looking curiouslie to the words but they haue in nothing altered the sense but haue rather truely and naturallie deliuered the same respecting the drift to which it was rightlie applied As often then as they alleadge a text out of the old testament they diligentlie retaine both the end and vse of it The Apostle alleadging this prophesie translated it according to the Greeke Who soeuer beleeueth shall not be confounded Rom. 9.33 which agrees with the Prophet for questionles his meaning was to say That he which beleeues ought to be quiet and still so as to desire nothing besides neither wauering in vncertentie nor yet hasting to seeke out new remedies but shall fullie content himselfe in his faith only The translation is proper then as you see in regard the word to hast notes out feruencie or trembling In a word A commendation of faith in regard of her effect the Prophet meant to cōmend faith by this inestimable fruite because in it we find assured rest and quiet Whence it followes that we shall alwaies be in vnquietnes and vexation of mind vntill such time as we haue attained it for no other hauen remaines for vs to harbor in in safetie No peace without that faith which is grounded vpon the truth of God but the truth of God vpon which if our faith be firmely setled we shall find it the only meanes to set vs in rest and tranquillitie of mind The same Apostle in another place describes vnto vs the fruite of this faith where he saith That being iustified thereby wee haue peace with GOD Rom. 5.1 Christ is this corner stone Mat. 21.24 Act. 4.11 Rom. 9.33 1. Pet. 2.6 Now the Apostles and Euangelists shew that this stone is Christ himselfe for when he was sent into the world the Church was then truely built and setled For first all the promises had their stedfastnes in him secondly mens saluation resteth vpon him alone Take away Iesus Christ then and the Church by and by falles and goes to ruine It is euident by the very text it selfe therefore that this is to be referred vnto Christ without whom we haue no assurance of saluation but shall be in danger of vtter ruine euer and anon Moreouer we haue the authoritie of the Euangelists and Apostles yea the Holy Ghost teacheth the same plainely by their mouth and ministrie But if we shall scan things a little better it will be easie to see how these things are applied vnto Iesus Christ Reasons to prooue that this stone must bee Christ First it will be granted that Isaiah doth nor for nought bring in the Lord himselfe pronouncing this to whom only it belongs to lay the foundation of his Church as hath been shewed before and shal be touched againe hereafter and besides this sentence is oft met with in the Psalmes For though all men should lay their hands to this worke It is God himselfe that hath builded his Church vpon this corner stone yet were
is nothing else but that integritie and soundnesse of heart which is opposed to hypocrisie which also appeares by the word truth according as Saint Paul saith 1. Tim. 1.5 that the end of the law is loue out of a pure heart a good conscience and faith vnfeined Moreouer Hezekias sets downe the fruits which issue from a pure heart as from the roote not onely to animate himselfe but others also especially concerning those things which might giue them any occasion of stumbling Hee staggered not then but meant to remoue the impediments which peraduenture might discourage many Againe The second rule let vs note how our life must be ordered if we desire that God should approue of vs to wit that we doe nothing vvithout his commandement And haue done that which was good in thy sight for as hee reiects and condemnes all outward shewes whereby hypocrits would bee thought iolly fellowes so esteemes he nothing at all of any newfound seruices wherein the superstitious sort trauaile in vaine thinking they merit much at his hands whilest they cast his word behind their backs But Hezekias Hezekias not onely ran but he ran well who knew that obedience was better then sacrifices 1. Sam. 15.22 saith not onely that he ran which some often doe though cleane out of the way but also that he squared his whole life to the commandements of God which onely is the competent Iudge thereof Now from this place wee may gather how much this holy personage was kindled with the affection of praier for albeit he sees nothing about him but signes of Gods wrath yet hee ceaseth not to haue recourse vnto him still God must be sought vnto by praier when hee seemes most angrie and exerciseth his faith by powring out his praiers teares in his presence which all faithfull hearts ought carefully and diligentlie to practise and that euen in their deepest distresses Vers 4. Then came the word of the Lord to Isaiah saying ISaiah went his way and left his sting behind him as they say leauing him as a dead man whom in the name of the Lord he had adiudged to die In the meane while we may gather from his song how restlesse his thoughts were or rather with how great terror he was surprised It is not easie to define of the intermission betweene the Prophets departure and his returne yet it is out of question that the promise both touching his recouery and life was not made till he had felt himselfe forlorne yea after he had a long time been tossed vp and downe with furious stormes and tempests For his faith was tried to the vtmost when God thus hid his face from him and suffered him to lie plunged in the darknesse of death yet we haue told you already that the faith of this King was not so quenched but that some sparks thereof appeared though hee were left destitute of all outward comforts For by the secret instinct of the holy Ghost he breathed out vnutterable groanes from this bottomlesse gulfe which ascended vp into the eares of the most high From whence we gather that the faithfull are so heard in the day of their distresse that the fauour of God manifests not it selfe vnto them at the first cry but hee deferres of purpose to let them feele it till hee sees they be throughly humbled Now if it were needfull that so excellent a king and seruant of God should be in a manner thus ouerwhelmed with sorrowes that he might be the better fitted and prouoked to desire Gods fauour and to sigh and grone vnto him being at the last cast and almost swallowed vp of the lower hells let vs not wonder if sometimes he leaues vs perplexed with feare and anguish and deferres that comfort long which we desire First obiection Obiect But some may thinke it strange that God forthwith called back his sentence as if he repented himselfe of that which was gone out of his lips for there is nothing lesse agreeable to his nature then to be changeable Ans I answere Hezekias was not adiudged to death in the decree and counsell of God but his meaning herein was to trie and examin the faith of his seruant Wherefore in this denunciation there must be a condition supplied A condition must be supplied in the denuntiatiō for otherwise Hezekias could neuer haue bowed the Lord nor disanulled his irreuocable decree neither by his prayers nor teares But the Lord threatned him as he did Abimeleck king of Gerar for taking Sarah Abrams wife Gen. 20.3 And as Ionas did the Nineuits Ionas 1.2 3.4 But it will be further obiected Obiect Second obiection that it is contrarie to Gods nature to speake one thing thinke another for thus his words shall lose their authoritie because men will esteeme of his promises and threatnings as things of little weight Ans But wee must iudge of the forme of these words as of the sense of those which I haue alreadie expounded GOD gaue sentēce of death vpō Hezekias because he would not that he should die neither had it been needfull nor profitable to haue sent him this message had not the remedie been neere at hand Besides as it was the meaning of God to humble his seruant with feare and astonishment that by a voluntarie condemning of himselfe he might by prayers and teares escape this chastisement so also it was no lesse his purpose to bring him low by this sharp and biting speech Thou shalt die to the end he might require life and to haue it restored as to him that was now shut vp as it were in his sepulchre The Prophet supplied an infolded condition therefore which Hezekias easily espied although he perceiued it not at the first We can not conclude then that God vsed any dissimulation here seeing he fits his speech to the capacitie and reach of the person to whom he speakes for it is no vnwonted thing with him to kill before he quicken He only then holds part of his speech in suspence He only held part of his speech in suspence that by the outward appearance of death Hezekias might by little and little be framed to newnes of life Vers 5. Goe and say vnto Hezekiah Thus saith the Lord God of Dauid thy father I haue heard thy prayer and seene thy teares behold I will adde vnto thy dayes fifteene yeeres IN his first ambassage Why God propounds his name to Hezekias in a diuers forme vers 1. he meant only to terrifie Hezekias and therefore contents himselfe with a bare propounding of the name of God * As in vers 1. before whose iudgement seat he summoned this poore guiltie person but now when hee brings message of consolation he addes a particular title * The God of Dauid thy father to shew from what fountaine this fauour proceeded as if he should say God is now mooued to shew mercie so as he will not deale extreamely with
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
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
then to take to heart the workes of God and if it fall out that they draw vs to anie admiration of them yet it is but as a wonder that lasts for nine daies because our mindes presently runne after other fancies in which there is no fruit at all The Prophet awakens vs then once againe that he might chase away all sluggishnesse and sottishnesse of mind from vs that so all our senses might bee brought to comprehend the power of God First of all then hee willes them to see or behold which gets a certaine knowledge then he addes consideration which better confirmes vnderstanding and more certainly It is not certaine whether the Prophet speakes to the Iewes that is to say to those of the houshold of God or to strangers as I thinke we may generally affirme that when the Church should be restored the power of God should then be perceiued of all nations neere and far off so as all should bee compelled to admire so rare and excellent a worke It is also certaine that the Medes and Persians hauing gotten dominion ouer the Iewes were wonderfully abashed in hearing these testimonies of the Prophets but chiefly when they saw the accomplishment and effect thereof performed before their eies for they might well know that men could neuer bring such things to passe and yet they were not conuerted to God themselues for all that Vers 21. Stand to your cause saith the Lord bring forth your strong reasons saith the King of Iaakob IT was very needfull that this should bee added to the former doctrine for whilest we conuerse with the wicked they scorne our hope and thinke vs fooles and too simple and light of beliefe You see with what scoffes our weake faith is assailed and shaken Oh these fellowes build castels in the aire and perswade themselues of the accomplishment of things impossible and vnreasonable The cause why the Iews were fortified against the scoffes of the Gentiles by these admonitions For as much as the Iewes then lay open to such taunts in their banishment it was necessarie they should be fortified by such admonitions And that this sentence might get the greater weight touching the assurance of it hee sets all prophane people at nought commanding them to stand to their cause as men are wont to doe in iudgments But in calling him the King of Iaakob he bids defiance to all the idols and shewes that he will take his peoples quarrell in hand to the end they may know at length that he is the protector and defender of his owne glory in deliuering such as are iniustly oppressed And yet it was needfull that the faithfull should be fortified with an exceeding measure of faith for in what case was the estate of the Kingdome whilest they were detained prisoners in a strange land and in a manner ouerwhelmed with calamities That is the cause why the Prophet called them dead men and worme Iaakob verse 14. But their hearts were susteined by this promise in which it was affirmed Chap. 11.1 that their root was hidden in the earth when the people was compared to a tree hewen downe by the rootes onely there should come forth a rod out of the dry stocke of Ishai c. Thus by the eies of faith they beheld the kingdome that was hid for it was impossible to see it by the outward senses no nor to comprehend it by the light of naturall reason Vers 22. Let them bring forth and let them tell vs what shall come let them shew the former things what they be that wee may * Or put theÌ„ in our hearts consider them and know the latter end of them either declare vs things for to come 23. Shew the things that are to come hereafter that we may know ye are gods yea doe good or euill that wee may declare it and behold it together NOw hee directs his speech not onely to the idolaters but permits them also to bring in their idols as if he should say I know you thinke your idols very vvise yet they will bee able to speake very little in the defence of so bad a cause We see here that God takes vnto him the person of an aduocate speaks in the name of all the people for he will not be separated from his Church but is carefull as you see to furnish and fortifie her against all the opprobries of the wicked and against all their plots whereby they indeuor to assaile our faith We must be of good courage then seeing God is pleased to bee the pleader of our cause and stands betweene vs and the idolaters and as one armed with his owne inuincible truth bids defiance to the idols themselues being ready in person to refute their vanitie Besides he shewes that his elect are sufficiently furnished with his word to get the victorie so as they need not be afraid to vndertake the combate against all vnbeleeuers whatsoeuer And truly he that hath profited in the heauenly doctrine as hee ought shall easilie confound all the impostures of Satan by a constant and victorious faith I grant our faith begins at obedience but the teachablenesse by which wee submit all our senses to Gods worship goes so before the vnderstanding that from thence our minds are illuminated with sound knowledge By this marke wee may discerne superstition from that true religion How to discerne superstition from true religion which is directed by a rule that is neither doubtfull nor deceiueable The idolaters vaunt themselues but too much in their errors yet all their pride proceeds from folly sottishnesse and frensie For if they would consider of the heauenly doctrine with calme and quiet minds all this ouerweening by which they darken the light of truth would forthwith fall to the ground But the faithfull haue another respect whose faith albeit it be founded vpon humilitie yet it is not caried away with a foolish or inconsiderate zeale because it hath the spirit of God for the conductor and leader thereof that so she may neuer turne aside from the certaine light of Gods word Therefore where the right rule of discerning things is absent Where the right rule of discerning things is absâ—nt there can be nothing but superstition there can be nothing but superstitions as Isaiah saith Now because things are not to be done rashly therefore the faithfull wils them to bring forth and put them in their hearts not that they meant to halt betweene two opinions being before instructed of God The difference betweene sottish obstinacie and true faith but because the superstitious could alledge nothing for themselues but that which was worthy to be laughed at of all See here againe then the difference between blockish obstinacle and true faith which hath her foundation vpon Gods word so as shee can neuer be moued But now let vs see with what argument our Prophet defends the Maiestie of God for he so attributes vnto himselfe an infinite power and foreknowledge
void of feare as that we should thereby grow carelesse or idle but when we heare that he is neere and that he will assist vs faith must then ouercome all difficulties in the middest of eminent dangers I vvill bring thy seed from the East This place is drawne as we know out of Deut. 30.3.4 For the Prophets are the expositors of Moses and doe gather their doctrine out of his writings See his preface as we haue shewed you from the beginning Thus the Prophet applies this place of Moses then to the circumstance of the time present vnto which in this Sermon he hath a speciall respect Moses had thus foretold The Lord thy God shall cause thy captiues to returns and commands the vanquished to hold their peace Yet in that he bids them heare it is to shew that the only let that keepes men from the knowledge of the truth is The only let that keepes men from the knowledge of the truth that their minds being forestalled with error they scorne to giue eare vnto God For this contempt hinders them from comming to repentance but rather stand proudly to defend the inuention of their owne braine But the Lord was readie to haue taught them if they had had but a patient eare For where could they haue foūd a better Master But their pride and rebellion blinds them so as they can not see the truth and shuts vp their eare from hearkning to the voice of God Are they not iustly left without excuse then seeing they obstinately reiect him and will not lend their eare to his doctrine who offers himselfe in such milde sort to instruct them For if they were in any measure teachable Those that are willing to learne shall soone perceiue that the truth is grounded vpon infallible arguments Isaiah well affirmes that they should be constrained to subscribe to their owne condemnation for in truth all such as shew themselues teachable shall easily vnderstand that the truth of God is grounded vpon infallible arguments and not vpō vncertain opinions which haue their foundation in the ayre Vers 10. You are my witnesses saith the Lord and my seruant whom I haue chosen therefore ye shall know and beleeue me and ye shall vnderstand that I am before me there was no God neither shall there be after me THe Lord hauing prouoked the Gentils to disputation and hauing shewed that all that which they esteemed touching the excellencie of their Idols was meere vanitie and lies now he leaues their assemblie and brings forth his witnesses that men may know that his case is not like that of the false gods He rightly boasts then that the true witnesses take his part for the Iewes had bin taught by reuelations from heauen so farre forth as sufficed to giue them vndoubted assurance of their saluation And yet he priuily taxeth their ingratitude if so be they did not publikely and vnfeinedly protest that they had learned all things requisit for the defence of Gods glorie The truth of the prophesies must neuer be forgotten and thus indeed he also summons them to vow neuer to forget nor conceale the truth of these prophesies by meanes whereof they might be able to shew the certentie of the true religion for it had bin treacherie in them to haue defrauded so good a cause of any defence which they were able to bring vnto it Gods cause must not be left destitute of our defence By the name seruant some vnderstand Isaiah but I had rather vnderstand it of all the Prophets because there is here a change of the number This name then is giuen particularly to the Prophets whom the Lord chose to maintaine his truth and yet I doubt not but in vsing the singular number he had a speciall and chiefe respect vnto Christ Christ the end and accomplishment of all the prophesies who is the end and accomplishment of all the prophesies and it is also very sure that he is the speciall witnes that shall conuince the whole world But yet we must haue regard to the Prophets intention which is to call the Iewes indeed to be the Lords witnesses and to accuse them of ingratitude if they did not franckly professe what they had heard and seene For hauing had so many good lessons taught them from time to time they could not without grosse disloyaltie either doubt or call into question the power and goodnes of God The Church must beare witnes to Gods truth Thus then he shewes that the Church is picked out to beare vvitnes to the truth of God in which sense S. Paul calles her the pillar and ground of truth 1. Tim. 3.15 It is her office then to publish and maintaine it so as it may be receiued of the posteritie frō age to age Not that the Lord stands in need of such an aid but because it is his good pleasure neither to approue nor establish the same among men by any other meanes Isaiah therefore vnder this one word comprehends all the seruants of God who stand bound to defend their Masters quarrell but chiefly the Ministers who ought to be as the Standard-bearers and by their example to shew the way vnto others It is therefore speciallie spoken to them here though in generall he is to be held no faithfull seruant of God who so smothers the knowledge of the truth within him that he dares not auouch it before men Therefore you shall know That the Lord might not seeme to procure to himselfe witnesses of things vnknowne he addes you shall know you shall beleeue you shall vnderstand thus shewing by the order of the words Faith goes before confession that faith precedes or goes before confession If this confession then haue no deeper foundation then in the tip of the tongue and is not laid in the heart it shall be held but vaine and friuolous for the Lord neither allowes nor approues of it And yet there is some difficultie in the order of the words To know To beleeue and To vnderstand Many haue knowledge that are destitute of faith for faith is not alwaies ioined with knowledge for a man will not say that such beleeue because they know faith is often absent where knowledge is present Besides it is doubtfull in what sense vnderstanding which is here added after beliefe is to be taken as if it should differ from knowledge But our Prophet in this place shewes that there is a certaine preparation vnto faith by which God first giues authoritie vnto his word as oft as he sees a necessarie vse of that meanes I grant that faith begins at humilitie which captiues all our reason vnder Gods lore but because we imbrace not the doctrine that is offred with such an assurance as we ought therefore God confirmes it vnto vs by sundrie testimonies and by our owne experience the better to settle vs firmely in this faith In this sense the Euangelist S. Iohn shewes that himselfe and S. Peter
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
praise Although the Prophets meaning be as I haue said to shew that the people should be deliuered in regard it neerely concerned Gods glorie yet from this place we also learne The end of our election vocation that the end of our election is the setting forth of Gods glorie in all things I grant that the reprobates are instruments of this glorie but it shines in a farre diuers sort in vs for we are chosen as S. Paul saith that we should be holy and without blame before him in loue Exod. 14.4 and 17.18 and he hath also predestinated vs to adopt vs in himselfe by Iesus Christ according to the good pleasure of his will to the praise of the glorie of his grace Election wherewith he hath freely accepted vs through his beloued Ephes 1.4.5.6 Hereunto appertaine the words of Peter where he saith We are a chosen generation and that vve should shew forth the vertues of him vvho hath called vs out of darknes Vocation into his maruelous light 1. Pet. 2.9 And Zacharie sings That we are deliuered out of the hands of our enemies to serue our God in holines and righteousnes before him all the daies of our life Luk. 1.75 Here ye see the end then both of our election and calling which is that we being consecrated and set apart for Gods vse as it were wee might praise and honor him as long as wee haue any being in this world Vers 22. And thou hast not called vpon me ô Iacob but thou hast * rather wearied me ô Israel WIth this priuie rebuke he confirmes that which was said in the former verse God saues none for his merits sake to wit that the merits of the people had no way moued him to deale so graciouslie with them This deliuerance therefore was to be ascribed to his free goodnes For proofe The proofe hereof he saith Thou hast not called vpon me vnder which word he cōprehends the whole seruice of God This phrase Called vpon me expounded whereof prayer was a principall part And thus he takes a part for the whole according to the vsuall maner of the Hebrues Now the Lord manifests it sufficientlie in other places that Inuocation is a speciall part of his worship Prayer a speciall part of Gods worship for hauing said in the fiftieth Psalme that he reiects sacrifices and ceremonies he presentlie addes Call vpō me For this cause the Scripture mentions this exercise of prayer when it notes out the marks of Gods worship For Moses minding to shew that the same was againe restored saith that then men began to call vpon the name of the Lord Gen. 4.26 I take the particle Ci in the second part of this verse for a coniunction aduersatiue thus God require◠a willing obedience Psal 110.3 But thou hast rather wearied me Others translate For thou hast trauailed as if he should say Thou hast done that which I commanded thee vnwillingly which comes all to one For as the Lord requires obedience so would he haue his seruants to performe the same cheerfully and readily Hee loues a cheerfull giuer as the Apostle saith 2. Cor. 9.7 but those that serue him by halues or by constrains cannot properly be called his seruants neither doth he accept of them nor of such seruices To shew then that the Iewes had not worshipped as they ought to haue done hee saith they did it vnwillinglie If any had rather haue it an exposition of the former member and so translate it thus Thou hast not called vpon me O Israel because thou hast yeelded me but a forced and constrained seruice I gainsay him not because the difference is not great as touching the sense Yet if it be taken as I haue translated it I thinke it is neerer to the Prophets meaning and the opposition containes also in it a rendring of the cause Will we haue our seruices acceptable vnto God then The vse let vs yeeld him a frank and willing obedience Vers 23. Thou hast not brought me the sheepe of thy burnt offerings neither hast thou honoured mee with thy sacrifices I haue not caused thee to serue with an offering nor wearied thee with incense SOme may demād why the Prophet should thus reproch the Iewes Obiect seeing it is apparent that they were very diligent in offering sacrifices according to the ordinances of the Law Some refer this to the captiuitie during which time they could offer no sacrifices though they had bin willing so to haue done Why so Because it was vnlawfull to offer them any where but in Ierusalem Ans for which respect their sacrifices could not be acceptable vnto God But I rather take it as a generall reproch for whilest the people had opportunitie to sacrifice yet they could alleadge no merit nor worthinesse as if God had been any way beholding vnto them for the same for there was neither faith nor obedience to bee seene in their sacrifices But faith God lookes rather to our faith and obedience then to our sacrifices as we know and obedience are things which God chiefly lookes vnto without which nothing we doe is or can be pleasing in his sight They wanted therefore integritie of heart their hands were full of blood they were wholly defiled with robberies and deceit iustice and equitie was banished far from them Albeit then that they brought their beasts euery day vnto the Temple and offered them there yet hee rightly affirmes that they offered none of these things to him because God accepts of no sacrifices which are separated from the truth and so offered them to another and not to him for all he required was that by these outward meanes his people should exercise their faith and obedience But these being wanting what worth was there in the sacrifices Hence wee gather that the Prophet speakes here of no new thing but continues that which hee began to teach in the former verse to wit that hee reiects all hollow and seruile seruices Vers 24. Thou boughtest me no sweet * Or caneh sauour with thy money neither hast thou made me drunke with the fat of thy sacrifices but thou hast made mee to serue with thy sinnes and wearied me with thine inquities BY the word Caneh he meanes that wherewith they made the precious ointment which was seldome vsed High Priests The Tabernacle The Arke The Instruments as is recorded in Exod. 30.25 For therewith were the high Priests the Tabernacle the Arke of the couenant with the instruments thereunto appertaining annointed Hee saith then Albeit thou shouldest lay forth thy money to buy me of that odoriferous ointment thou shalt but spend it in vaine if thou lookest that I should accept of it For all their labour was lost because they aimed not at the right marke God esteemed none of all these ceremonies as long as they were separated from faith and the vprightnesse of the heart and a pure conscience Where he
yet may wee refer this sentence vnto it because hee handles the doctrine of the Churches restauration RegeneratioÌ„ a principall part of the Churches restauration whereof regeneration is a principall part for God thereby repaires his image in his elect chosen people We might insist longer vpon this matter and lay it out more fully but we must first labour to attaine the Prophets meaning and shew the plaine and natiue sense of his words Vers 5. One shall say I am the Lords another shall bee called by the name of Iakob and another shall subscribe with his hand vnto the Lord and name himselfe by the name of Israel Hitherto the Prophet hath spoken vnder borrowed speeches now he sets forth the thing plainly HItherunto the Prophet hath spoken by similitudes but now he deliuers his mind plainly and without any figures shewing what these buds and hearbs bee whereof hee hath spoken to wit that the Lord will gather his people out of all nations and will bring them into his Church which were far off before also that he would restore and augment the same which in a manner seemed to bee brought to nothing for all should runne vnto it out of all quarters of the world and should craue that they might bee inrolled among the faithfull according to that which is said in Psal 87. Behold Philistia Tyre and Ethiopia there vvas â—e borne Which place of the Psalme howsoeuer it hath seemed to be obscured by the ignorance of the expositors yet it serues to giue light to this prophecie For we know the number of those which returned from the captiuity were very few the faithfull therefore had cause to bee astonished and to blush for shame much more cause had they to be hindered from comprehending the glorious and wonderfull worke of their redemption which was so highly extolled by the Prophets The author of this Psalme therefore labours to preuent this astonishment and giues them to vnderstand that the Babylonians and Egyptians shall also become members of the Church that the Ethiopians Tyrians and all such as were strangers should come and be incorporated into the number of Gods chosen As if he should say Ierusalem is now desolate indeed yet will God not onely gather together his banished but will also call from euery part of the vvorld and make them one body which now are sundered in such sort that they shall reioice that God hath made them Citizens with the Saints and shall no lesse appertaine to the body of the elect then if they had issued forth of the same Now for as much as wee are wont to take their names who are to be inrolled in bookes the Prophet hauing respect vnto this custome vseth these phrases of speech One shall subscribe with his hand vnto the Lord and shall name himselfe by the name of Israel another shall protest I am the Lords and shall call himselfe by the name of Iacob By which words the Prophet signifies that this shall bee a new and extraordinarie worke when hee which before was a meere stranger froÌ„ God should now reioice that hee was adopted of him Shâ—ll be called signifies heere as much as wee vsually say To bee called by anothers name as in the fourth Chapter where it is spoken of the women which desired husbands onely to take away their rebuke and shame We will eat our owne bread and will weare our owne garments onely let vs bee called by thy name Now howsoeuer Isaiah seemes to make distinction heere betweene such as in expresse termes professe themselues to be Gods people and those which desired to bee called by the name of Iaakob yet the two members are to be referred both to the one and to the other for to be Gods child and to bee of Israel are things conioined with an inseparable band Why so Because God will be Father to none but such as haue the Church for their mother God wils that all his children should acknowledge the Church for their mother And yet vve also note that there are no true Citizens of the Church but such as subiect themselues vnder the Lords dominion If the Prophet had omitted this word Lord and had onely mentioned Iakob and Israel yet we must haue risen from thence to the fountaine of Iakob of vvhom all things in heauen and in earth are named But to take away all ambiguitie he repeates this order twice to wit that those onely are to bee accounted the children of Iakob which submit themselues to God By this we may easily see the Prophets drift The Prophets drift for he shews that the church no sooner feeles the want of Gods blessing vers 3. but by little and little she falles to ruin and withers away on the coÌ„trary when the Spirit is shed abroad vpon her she by by recouers new strength and force not onely in regard of obtaining her first beautie and glory but contrary to all hope shee attaines wonderfull increases We are also to note that the Prophet speakes not heere of the order of nature as if the new children of the Church were borne so for no man gets such a dignitie by his owne industry but when those which were strangers before shall be regenerated then the Prophet saith they shal come and giue in their names to testifie that they are indeed the children of God A change farre surmounting all humane reason We see here therefore a description of a change which farre surmounts nature and all reason of flesh and blood to wit when out of the cursed race of Adam there issues a spiritual Israel Some thinke that Isaiah notes heere how small the number of the faithfull shall be when it is said one shall say and another shall be called and the third shall subscribe but this coniecture wants ground and the very scope of the text easily confutes their error As I thinke therefore wee haue rather to gather that the Church shall come in by troopes out of diuers nations far remote one from the other in regard that God will bring home strangers vnder his dominion and so touch their hearts that they shall glory not in words onely but in truth that they are of the number of his people Hence also wee may obserue that true faith cannot be in the heart but it will forthwith breake out into a voluntarie and franke confession True faith in the heart will manifest it selfe by a voluntarie confession Psal 116.10 2. Cor. 4.13 Rom. 10.10 Act. 4.20 which may be gathered from these foure distinct members one shall say I am the Lords another shall be called by the name of Iakob the third shall subscribe vvith his hand and the fourth shall call himselfe by the name of Israel For the very truth is that Gods seruants ought not to be mute or silent but both by words and deeds to testifie what is in their hearts seeing they professe to obey him and reioyce in his name the whole course
of their life Vers 6. Thus saith the Lord the King of Israel and his redeemer the Lord of hosts I am the first and I am the last and without me there is no God THe Prophet enters not in to any new discourse but onely confirmes the former doctrine A confirmation of the former doctrine The reason of it which it was needfull for him to do for mens mindes are wonderfully inclined to distrust and they are quickly out of heart in the time of aduersitie neither can they be raised vp by one or two exhortations He spends no wast labor then in confirming this doctrine with so many words because we neuer attribute so much to Gods power as we should We are often distracted with pensiue cares and are ouermuch glued to the things of this life The Prophet therefore hauing fixed this vnutterable name of Iehouah in the forefront By these two titles of King and Redeemer the Lord sets forth his power and loue he also calles him King and Redeemer because it is not enough to apprehend his power vnlesse we be also assured of his fatherly loue which he beares vs. That the promises of God then might haue their authoritie with vs he not only mentions his glorie but his goodnes also to assure vs that it appertaines vnto vs. But it might seeme rediculous that he calles himselfe King seeing the people were in a maner brought to nothing yet were the faithfull notwithstanding to cleaue fast to this promise so as by faith they were euen in this seruitude to apprehend a kingdome to come though for the present they saw not so much as any glimps of it The faithfull by the eies of faith behold glorie in their lowest abasement And the very truth is the former doctrine would neuer haue entred into the minds of men oppressed vnder so extreme a bondage yea almost ouerwhelmed with despaire had not this preface prepared a way and passage for it But when God familiarly inuites vs vnto him shewing that he indeed is ours faith being allured by so sweet a summons breakes forth though it were euen out of hell it selfe In saying I am the first The vse of this clause I am the Lord. he meanes not to magnifie the eternitie of God but to set forth his vnchangeablenes that so the Iewes might beleeue him to be such a one for the time to come as they had found him in times past But what necessitie was there of this Obiect may some say seeing he speakes to the faithfull who were rightly informed of this truth alreadie I answer Ans that albeit men beleeue in God yet doe they not know him for such a one as he is and oftentimes they attribute lesse to him then to a creature Therefore the Prophet would haue vs to lift vp pure hearts vnto heauen that being emptied of all false imaginations concerning him we might intirely fixe our faith vpon one God only I adde further that it was needfull this people so extreamely vexed should be confirmed against such violent temptations that they might neither lose their hope nor patience Vers 7. And who is like me that shall call and shall declare it and set it in order before me since I appointed the ancient people and what is at hand and what things are to come let them shew vnto them NOw the Lord compares himselfe with Idols as we haue seene before Another confirmation of the former doctrine Chap. 40.18.19 His purpose is to deliuer the Iewes from being discouraged or offended when the victorious Babylonians should proudly triumph ouer them for the reproches wherewith the wicked loded them were exceeding intollerable and fearefull as Wicked blasphemies Where is your God Why doth he not help you now Such blasphemies were sufficient to haue shaken the hearts of the faithfull in sunder and so farre to dismay them as to driue them into vtter despaire The Prophet therefore insists very carefully vpon this point that he might euer be confirming of them against such assaults This lamentable desolation into which the people were then falne was as a thick cloud which shadowed from them the sight of Gods louing countenance and the wicked on the other side reioiced as if their gods had now obteined the preheminence But the Prophet intending to scatter the darknes of such mists and clouds of errors shewes that Gods glorie shines as it were in certaine and infallible marks of his diuinitie which discernes him from Idols Why so Because the Lord foretold all things that should come to passe to the end his people might acknowledge him a iust Iudge in his chastisements inflicted vpon them and yet might also aboue hope be assured that he would be fauorable and mercifull vnto them To call is taken heere two waies either it is to be referred to Gods foreknowledge or to the execution thereof for as all things are gouerned by his prouidence so doth hee also know what is to come and giues plaine proofes of his prescience But we neede not stand long in discussing the signification of this word seeing it plainly appeares that the Prophet attributes vnto God both prescience and the administratiō of al things Yet I rather iudge that he refers it to the act as if he should say Shall there be found any among the gods of the Gentiles that can call that is can publish ordaine and raise vp deliuerers May you not easilie discerne by this that there is none other God but me And thus hee derides the Idols to whom men attributed such power causlesly By the verbe to shew which is presently added he sets forth the speciall goodnesse of God who vouchsafed to reueale his secrets to the elect and chosen people by the ministerie of the Prophets By the antient people some vnderstand the Gentiles saying that the singuler number is put for the plurall because the Lord no sooner furnished the nations with people but he separated them one from another and established an order which should indure for euer Others extend it vnto the creatures so as the starres should bee one people and the hearbs beasts and such like should be another But when I consider all circumstances I am constrained to follow another exposition to wit that the Lord speakes of his people and calles them ancient because he preferred them before all others and yet it is certaine that there were some long before them The Egyptians Arcadians Egyptians Arcadians and others brag of their antiquitie As touching Abraham Abraham Gen. 11.31 he came out of Mesopotamia whilest the Caldeans florished and liued solitarily in his house as if the memorie of his name should haue been buried in obliuion when the neighbour Countries were replenished with people and with all sorts of benefits Neither must we iudge of the antiquitie of Israel by the length of yeeres or in respect of any thing externall but by Gods election We must fetch our antiquitie from Gods election
for which cause indeed the foundations of Ierusalem are called euerlasting It is as much then as if he had said Before there vvere any men to forge or frame Idols I determined in my secret counsell to haue a Church which should indure for euer This people therefore is the most ancient and excellent of all others though others be before them both in yeeres and in dignitie For as all things were created for man so all men were made to serue the Church All men made to serue the Church yea there is not any nation whatsoeuer be it neuer so high or mightie which is not much inferiour For the Church is the body of Christ which far surpasseth both in age and excellencie The Church Christs bodie therefore shee is the most ancient and excellent of all We will not stand to recount fables Fables as the Iewes doe who affirme Ierusalem to be built from the beginning for the Prophet respects not beginnings of time here And yet wee must hold this principle A principle that the elect people are more honourable and ancient then the strange nations because they approch neerer vnto God who is the fountaine of eternitie Let them shew This permission giuen shewes that men shall but lose their time in looking for any answer from Idols touching the foretelling of things to come Idols vsed equiuocatiōs and if they should yet their answers would proue nothing but impostures and words hauing alwaies a double signification wherewith they were sure to bee seduced that went to aske counsell of them as wee haue said heeretofore Vers 8. Feare yee not neither be afraid haue I not told thee of old and haue declared it You are euen my witnesses whether there be a God beside me or a * Or strong God that I know not ISaiah shewes now wherefore hee spake of the power of God to wit that hee might confirme the peoples faith for this is the conclusion which he gathers out of the former arguments A conclusion out of the former arguments Seeing the Lord is so powerfull and gouernes all things after the counsell of his own will therefore the people whom he hath taken into his protection haue no cause to feare In the next place hee repeates that which was said before to wit that God had not onely succoured the Iewes in hugger mugger in shewing himselfe at vnawares when none waited for his helpe but had also vpheld their faith by many prophecies and gaue them sufficient testimonies of his fatherly fauour so as his diuinitie was manifested to the vtmost For what should it profit vs to know that God both foresees and is able to doe all things The knowledge of Gods prescience and power shold little auaile vs if he manifested not the same for our good if he did not therewithall manifest the same vnto vs concerning our saluation Albeit then it is his pleasure that many things should be vnknowne to vs yet hee communicates so much of his counsels as is expedient and fit for vs to vnderstand The word Meaz signifies a long time or if any had rather take it otherwise it notes out an opportunitie or fitnesse of time for the Lord reueales his secrets vnto his elect when he sees the time to be conuenient But the first interpretation seemes to me the least constrained Wherefore you are my vvitnesses His meaning is as I haue touched before that the people could not pretend ignorance if they contented not themselues with one God seeing he hath so fully manifested himselfe vnto them that they might be the best vvitnesses of his diuine power What is the end of our knowledge then concerning Gods glorie Euen openly to vvitnesse the truth of God before men as hath been said before vnlesse we had rather be counted smotherers of that light which hee hath manifested vnto vs by his holy Spirit Moreouer we can be no lawfull vvitnesses of Gods truth if he confirme vs not by his truth for what validitie is there in his testimony who doubts of the truth which he is to professe Wee must therefore be both taught by Gods word if we will haue such a faith and hope as accomplisheth saluation He attributes heere vnto God the title of strength as in many other places because it is not enough to know the eternall essence of God vnlesse wee therewithall ascribe vnto him power strength Otherwise we should leaue him onely a bare and naked title as the vnbeleeuers doe who indeed confesse there is a God with their mouthes and afterwards attribute his power to this and that creature Vers 9. All they that make an Image are vanitie and their * Or desirable delectable things shall not profite them and they are their owne witnesses that they see not nor know therefore they shall be confounded THe Lord now on the contrarie shewes how miserable the Idolaters are which erre and vanish away in their inuentions being not fast grounded vpon his eternall truth to wit they are senselesse and void of sound iudgement And as he hath heretofore iustly condemned the ingratitude of the people if by the testimonies of Gods prescience and prouidence they were not incouraged to hope well so now on the contrarie he armes and fortifies them against the superstitions of the Gentiles The faithfull armed against the superstitions of the Gentiles But in regard the vnbeleeuers were many in number and flowed in forces and riches he denounceth that all is vanitie and to be short that all their goodly shewes would proue deceiptfull helps in the end By their desirable Desirable things he not only comprehends their Idols but also all their seruice vestments pomp and ceremonies which fooles are wont to honour them withall And he sets out these things by a very fit word for seeing the chiefe end of mans life The chiefe end of mans life consists in aduancing the true knowledge and worship of God wherein stands the maine difference betweene vs and brute beasts so must it be preferred before all things be they neuer so excellent to this I say we ought to referre all the thoughts and desires of our hearts It is not without cause then that the Scripture vseth this word when it speakes of Gods worship and seruice but it is vsed here touching a corrupt and furious zeale wherewithall Idolaters are caried away after their Idols and their seruices for this cause he saith that all their desirable things about which they spend so much time are both vaine and vnprofitable Oftentimes also this desire is compared to the filthie lust wherewith men are so bewitched or whollie blinded that they can not see their villanie nor yet obey common reason whereof we haue largely spoken in the first Chapter In that he addes themselues are vvitnesses some expound it that the Idols beare witnes against themselues and plainely teach what vanitie there is in thē so as they which perceiue it not
to manifest himselfe to their fathers he hath not spoken in secret nor obscurely Whence it followes that the ignorance which is in them must needs be imputed to their owne malice in regard they did wittinglie shut their eies against the cleare light When he saith from the time c. It signifies that he performed that by his power which he had spoken with his mouth Hee rightlie affirmes then that he gaue signes of his presence when in performing all things he not only ratified the prophesies by the effects but also to teach that those things which men imagin to fall out by chance were gouerned and directed by Gods speciall prouidence In a word he puts them in minde of Gods ancient promises and of the accomplishment of them to shew that God will be alwaies like himselfe Those which say that Isaiah shall be present in spirit when the Lord shall bring againe his Zion offer violence to the Prophets words and are euery way farre wide from his intention And now the Lord and his spirit c. Heere Isaiah speakes of himselfe indeed and applies this sentence to the former doctrine protesting therein that God who spake from the beginning speakes also by him How wee ought to make our benefit of former miracles so as they were to giue no lesse credit to that which he now pronounced by the mouth of his seruant then if himselfe were there present in his owne person Hence we may gather a profitable doctrine to wit that we are carefullie to thinke vpon all the miracles which the Lord hath done to confirme our hearts in his truth For it is no small confirmation of our faith that the Lord hath had a remnant from the beginning to whom he hath manifested himselfe instructing them and making them assured promises which he hath fulfilled so as there neuer failed nor fell to the ground the least iot of that which he hath spoken For what hath he pronounced with his mouth that he hath not fulfilled with his hand in due and conuenient season As oft then as wee be surprized with doubtings wee must haue our recourse to these and the like examples and thence conclude thus with our selues God hath of old bin wont to keepe touch with his seruants it is not since yesterday that he hath begun to speake neither did he euer hold his people in suspence by ambiguous or doubtful speeches but hath alwaies spoken perspicuouslie and plainely Thus the Prophet shewes he vtters nothing from his owne braine but was sent of God who hath shewed himselfe iust in all his sayings He mentions the Spirit not to note out a thing diuers from God seeing he is of one essence with him The holy Ghost of one essence with the Father For in one essence of God we acknowledge three persons but he names the Spirit because he is the only teacher and conductor of all the Prophets S. Paul saith Three distinct persons in one essence That none can say Iesus is the Lord but by the holy Ghost and by and by after he saith that the gifts of God are diuers and yet it is one and the same spirit which works all things in all 1. Cor. 12.3.4 In this place also we haue a manifest proofe of the diuinitie of the Holy Ghost A manifest proofe of the diuinitie of the holy Ghost because he sends the Prophets which appertaines to none but God euen as Ambassadors are sent by the only authoritie of the Prince Seeing the holy Ghost sends the Prophets then and directs and giues them power and efficacie he must needs be God Besides hence we gather that we are to abandon all such as haue not this direction of Gods spirit notwithstanding they crake they be sent of God I meane this troupe of popish wolues who glorie in the titles of Pastors and Teachers Popish wolues will needs deck themselues with the titles of pastors and teachers and impudentlie brag of their sending seeing they are whollie destitute not only of the holy spirit but of his doctrine For in vaine doe they boast that they are instituted and sent of God when they are vtterlie vnfurnished of those gifts and graces of the holy ghost which are fit for the execution of such a charge Moreouer it is too great a saucines in them to pretend the illumination of the spirit of Christ seeing themselues are whollie void of faith Few of the horned Bishops in the Papacie that know the first rudimēts of religion and knows not a B frō a battle-dore in the doctrine of saluation There are horned Bishops which sit in the chaire and God wot the most part of them as ignorant as beasts nay there is not tenne of them among three hundred who haue so much as tasted the first rudiments of pietie Is any thing more absurd then to say that such an assemblie is gouerned by the holy Ghost Vers 17. Thus saith the Lord thy redeemer the holy one of Israel I am the Lord thy God * Or teaching thee profitable things leading thee c which teach thee to profit and leade thee by the way which thou shouldst goe I Ioine this verse with the foure verses ensuing This and the foure verses following depend one vpō another because they tend all to one end in which God promiseth deliuerance to his people yet in such wise that he first shewes how they were brought into bondage by their owne fault and that to the end they should not murmure in obiecting that it had bin better for them to remaine in the countrie if the Lord meant to help them then to be brought back after they were led away For a Physition deserues not praise so much for curing a disease as for hindring and preuenting it The Prophet preuents them and saith that this hapned through the peoples fault for they might haue escaped this iudgement if they had but diligentlie attēded vnto Gods commandements but they would not therefore such an obstinacie well deserued such a punishment for it was not the Lords fault that the affaires of the people succeeded ill but they had reiected his fauor which was tendred vnto them and yet he saith the Lord will ouercome this rebellion by his great goodnes because he is not minded his people should perish though for a time he afflicts them Teaching thee profitable things By this he meanes that Gods doctrine is such that it is able to preserue his people in good state if they would constantlie follow the rules therein prescribed Now the Lord takes paines to teach vs not to procure his owne good but ours For what good are we able to do him By his holy doctrine then he prouides for euery one of our saluations that being rightly instructed by it wee might reape the fruit thereof which is an happie and blessed life But when by our vnthankfulnes we reiect the benefit freely offred what remaines but that we should worthily perish Isaiah
of the Sunne when it is at the highest But these opinions make nothing for the explanation of our Prophets meaning which is cleere and manifest in it selfe For doubtlesse hee speakes of such as were farre remote and scattered in diuers quarters whether they were to be gathered in froÌ„ the North parts or beyond the seas Isaiah then so promiseth the returne from Babylon that therewithall hee also extends this prophecie to Christs time as wee may easilie gather from that which we haue said Chap. 36.6 For we must still hold this principle A principle that the second birth of the Church vnder the Kingdome of Christ is heere described for he not onely promiseth that the Iewes shall returne to Ierusalem to reedifie the Temple but that those also who before were strangers from the Church should be gathered from out of all quarters of the world Vers 13. Reioice O heauens and be ioyfull O earth brast forth into praise O mountaines for God hath comforted his people and will haue mercy vpon his * Or poore afflicted THough hee exhorts and stirres vp all the faithfull to thanksgiuing A thanksgiuing in which is included a confirmation of the former promises yet hee hath a speciall drift to confirme that promise which otherwise in it selfe seemed doubtfull For our consciences wauer and are perplexed in affliction so as it is an easie matter to settle them firmely vpon the truth of Gods promises In a word either men stagger tremble fall or vtterly despaire For if the least feare distresse or affliction doe but arise much adoe there is to fasten any consolation vpon vs. For this cause we haue neede to haue our faith confirmed by all sorts of arguments See the reason then why Isaiah speakes so gloriouslie of the benefite of this deliuerance namely to the end that the faithfull who saw nothing round about them but ruine and death might notwithstanding bee of good coâ—â—ort and in hope to wait for an happie change Hee sets the deliuerance therefore before their eies as if it were alreadie accomplished that so they might haue all matter of ioy and reioicing though at that time there appeared nothing but cause of sorrowe and mourning As oft as the Lord therefore promiseth anie mercie Praises must be ioined to the promises let vs euer bee mindfull to ioine praise and thanksgiuing thereunto though we see not the accomplishment thereof that so wee may the better vvaken our drowzie spirits next let vs lift vp our eies also to Gods power by which he ouerrules all creatures both in heauen and in earth for he no sooner beckens with his finger but they all stand vp together as it is in Chap. 48.13 to fulfill his commandement If the signes of his admirable power then do euery where appeere shall wee thinke he will not make the same much more glorious and admirable in the saluation of his Church Vnder this figure then Isaiah teacheth that neither the heauens nor the earth can yeeld a more acceptable seruice vnto God then when they ioine and combine themselues together to aide the Church Moreouer that the faithfull should not sinke vnder the weight of the calamitie before he promiseth that God will comfort them he exhorts them quietly to susteine their sorrowes For by the word poore he signifies that the Church in this world is subiect to many afflictions Therefore that we may be fit to partake of Gods mercie let vs learne vnder the crosse and vnder many miseries teares and grones to wait till we attaine vnto the possession of it Vers 14. But Zion said The Lord hath forsaken me and my Lord hath forgotten me A correction of the Iewes infidelitie THe Lord minding further to amplifie his grace complaines that the hearts of the Iewes were so closed vp that they had almost discouraged him had not his infinite bountie surmounted all their peruerse imaginations Yet therewithall he indeuors to correct this vice that they might ioyfullie imbrace and as it were see the promised deliuerance before hand which was offred them as also that seeing his forwardnes to succor them they on the contrarie might prepare themselues to hope well But this doctrine doth now also appertaine to vs for when God deferres his help all of vs for the most part are too much perplexed wee thinke by and by God hath forsaken and reiected vs. And thus despaire easily preuailes vnlesse we be wise to preuent the same betimes which we ought to do lest we be bereaued of Gods grace Truly our infidelitie manifests it selfe to the vtmost in such doubts in that we neither quietly rest vpon Gods promises nor patientlie beare his corrections which leade vs to repentance nor yet the triall of our faith by which he disposeth vs to mortification neither any other afflictions which he vseth for our humiliation For God iustlie complaines of the Iewes who by their distrust reiected his saluation offred and could not indure to heare of his help Now he restraines not this only vice to a few but comprehends also the whole Church to shâ—w that he will be liberall and beneficiall towards the Iewes farre aboue the measure of their faith yea he will oppose himselfe against their incredulitie that he with his saluation may passe through all the lets and impediments which stand in his way Let euery one of vs beware then how we flatter or sooth vp our selues in this vice for the Lord pleades against his Zion that is to say the whole Church because she vseth such speeches as sauour and proceed from a bitter roote of distrust Vers 15. Can a woman forget her child and not haue coÌ„passion of the sonne of her womb though they should forget yet will not I forget thee TO correct this distrust to the complaint he addes an exhortation ful of sweet consolation An exhortation full of sweet consolation For by a very fit similitude he shews what great care the Lord hath ouer his Church in comparing him to a mother whose entire affection and care is so great towards her child that the fathers loue in comparison thereof is as nothing He propounds it not then you see in the example of a father which notwithstanding is often vsed Deut. 32.6 2. Cor. 6.18 but that he might the better expresse his singular loue he rather compares him to a mother and he names not children only but the fruit of the vvomb to which vsuallie the woman beares much greater affection For the loue that a mother beares towards the little one which she nourisheth and suckleth at her brest is almost vnutterable Also what care doth she vse euen to spend many nights together without sleepe by reason of the frowardnes of the childe And to speake all in a word she spares not to wast and consume her selfe dayly so as her loue makes her cleane forget her selfe And this care wee see is not only in the reasonable creatures but in the vnreasonable also yea
peace before Pilats iudgement seate Mat. 27.12.14 though hee might haue pleaded his iust defence But in regard hee had bound himselfe to suffer for vs hee willingly submitted himselfe to an vniust iudgement vvithout muttering one vvord that wee vvith full mouth might reioice in being freelie iustified by faith and so acquited from the righteous sentence of our condemnation And heere also by the way wee are exhorted to patience and meeknes Christs patient suffrings our example that by Christs example wee may be readie to indure reproches iniuries wounds and torments for his sake In which sense Saint Peter alleageth this place 1. Pet. 2.22 23. shewing that wee ought to be conformed to our head Christ that so wee may follow him in patience and modestie In the word lambe there may bee an allusion to the sacrifices vnder the Law For the further explication of this and the verse following reade his Comment vpon Act. 8.32 33. in which sense hee is called the Lambe of God Iohn 1.29 Vers 8. Hee was taken out of prison and from iudgement and who shall declare his age For hee was cut out of the lande of the liuing for the transgression of my people was hee plagued THis place is diuersly expounded Some thinke the Prophet prosecutes the argument which he beganne to handle Hauing spoken of christs death he passeth to his resurrection vers 6. namely that Christ was smitten with Gods hand and afflicted for our sinnes The Greeks translate And in his abasing his iudgement appeared Others He was lifted vp without delay Others expound That he was lifted vp vpon the Crosse that is to say Christ was led to the place of execution immediately after his apprehension For mine owne part I rather agree with those who thinke that the Prophet passeth now to the glory of his resurrection hauing before spoken of his death and by this meanes meant to meete with mens perplexed thoughts which might trouble and greeue the hearts of many For when wee see nothing but stripes and shame we remaine astonished mens natures abhorre such spectacles The Prophet then teacheth that Christ was lifted vp that is to say deliuered from prison and from iudgement or condemnation and afterwards was exalted into a soueraigne degree of honour lest any should iudge that hee was ouercome or swallowed vp by this horrible and shamefull kind of death Truly hee triumphed ouer his enemies in the midst of death it selfe yea he was so condemned of it that now himselfe is ordained the soueraigne Iudge of all as it well appeared in his resurrection Isaiah then keepes the same method that Paul doth who hauing in Philip. 2. spoken of Christs humiliation euen to the death of the Crosse Pauls method agrees with Haâ—â—hs in this place addes that for this cause he vvas aduanced to an high exaltation hauing now obtained a name vnto which euery creature in heauen earth and vnder the earth must bow their knees and yeelde their obedience As touching the exclamation following it hath been racked and rent by diuers expositions The ancient Fathers abused this place to confute the Arians Aâ—ians Heretikes must be conuinced not with shewes but with plaine euidenc s of truth who denied the eternall generation of Christ But they should haue contented themselues with plaine and manifest proofes of the holy Scriptures that so they might not haue made themselues a scorne to heretikes who by this meanes oftentimes take occasion to grow the more impudent for they might haue replied that the Prophet had no such meaning Chrysostom referres it to Christs humanitie because he was miraculously coÌ„ceiued in the virgins wombe without the vse of mans helpe but he roues farre off from the Prophets meaning Chrysostom Some others thinke that the Prophet cries out vpon them that crucified Christ And some againe refer it to the posteritie which should succeede to wit that Christs linage or of-spring should greatly increase though himselfe died But seeing the word Dor signifies Age or lasting I doubt not but he speakes of Christs age namely that notwithstanding the sorrowes wherewith he was ouerpressed hee shall not onely be freed from them but shall also haue a florishing age Psal 102.24.27 yea such a one as should indure for euer For hee shall not resemble those that are deliuered from death and yet must die neuerthelesse afterwards because hee rose againe to liue eternally For as S. Paul saith Rom. 6.9 Hee can die no more Christ can die no more death can haue no more dominioÌ„ ouer him And yet we must remember that the Prophet not onely speakes of Christs person but comprehends vnder it the whole body of the church which must neuer bee separated from her head A note touching the perpe uitie of the Church Wee haue heere then a notable testimony touching the perpetuity of the church for as Christ liues for euer so will he not suffer his kingdome euer to perish Iohn 14.19 In the next place wee are to appropriate this immortalitie to euery member in particular For he vvas cut off It may seeme strange at the first blush that the death of Christ should be the cause and vvel-spring of life But in regard hee indured the punishment due to our offences all the ignominie which appeared in the Crosse ought to bee laid and charged vpon vs. And yet in the meane while we may see a wonderfull goodnesse of God shining in Christ who hath so manifestly discouered his glorie to vs that we ought to be carried into a wonderfull admiration of it For this cause hee once againe repeates that he was plagued for our transgressions that wee might diligently consider how he suffered for vs and not for himselfe for he bare the torments which wee had deserued and should for euer haue borne them had not this ransome and satisfaction come between Let vs acknowledge then that the fault is ours whereof hee bare the punishment and condemnation by offering himselfe to his heauenlie Father in our name that in his condemnation wee might receiue our absolution Vers 9. And hee made his graue with the wicked and with the rich in his death though he had done no wickednesse neither was any deceit in his mouth SAint Ierom translates And hath giuen the wicked for buriall Saint Ierom. as if the Prophet spake of the punishment whereby the Lord will auenge himselfe of those which crucified Christ But he rather speakes of Christs death Christ seemed to be buried as it were in the hands of the wicked and of the fruits of it and toucheth not this vengeance Others thinke that the particle Et signifies As and they translate Hee hath made his graue as that of the wicked Some againe translate VVith and by the rich vnderstand Ioseph of Aremathea in whose sepulchre Christ was buried but this exposition is constrained Where he addes and to the rich I thinke the singuler number is put for the plurall
he will be found true and constant so that none shall be able to charge him with double dealing as if he had broken his couenant Nay the Iewes themselues rather were become trecherous and disloyall in regard they had reuolted from him for he for his part can not repent himselfe touching the promise or couenant which he had made He calles them mercies of Dauid because this couenant which was now so solemnly confirmed was made in Dauids hand True it is that the Lord made the couenant first with Abraham Gen. 15.5 and 17.7 and afterwards confirmed it by Moses Exod. 3.15 and lastly he established and ratified it in the hand of Dauid 2. Sam. 7.12 that it might continue for euer When the Iewes then thought of the redeemer that is to say of their saluation they were to remember Dauid as the mediator representing the person of Christ For Dauid Dauid a figure of Christ must not be considered heere as a priuate man but with that title person aboue mentioned The time also is to be noted for the dignitie of the kingdome being extinct vnder this captiuitie of Babylon and the royall title obscured and prophaned it might seeme that the truth of God was abolished in the ruine of this familie See Psal 89.38 c. He therefore commands them by faith to looke vnto that royall seate of Dauid which for a time was throwne downe Vers 4. Behold I gaue him for a witnes to the people for * Or a Leader a Prince and a master vnto the people NOw the Prophet explanes that yet better which he briefly mentioned before touching Dauid to wit An explanation of the former verse in this and the verse following because the promise of the redeemer was made to him and that this speech therefore was fitlie applied to his person in regard he was the pledge of the couenant for he was not placed in that office to performe his owne affaires but was set there as the mediator betweene God and the people Notwithstanding it is certaine that Isaiah brings vs directly vnto Christ to whom wee may easily descend from Dauid Wee must descend from Dauid to Christ as if he should say this successor of Dauid shall come by whose hand perfect saluation and felicitie is promised And in calling him a vvitnes A witnes he signifies that the couenant by him contracted shal be ratified established in Christ There is great weight in this word vvitnes then for the Prophet shewes that this couenant shall be approued in Christ through whom Gods truth shall be manifested because he shall testifie that God is true But this testimonie consists in doctrine for without it we should receiue but little profit by Christs comming in which sense it is said in Psal 2.7 I vvill preach the decree And in the same sense Isaiah in Chap. 49.2 saith that Christs mouth should be like a sword or an arrow For this cause also he calles him a Leader A Leader and a Master A Master that to him and to his doctrine audience might be giuen for if we heare him not speake nor with certaine affiance imbrace that which he saith vnto vs touching the good will of his Father his power is abolished For after this sort the name of Christ makes a great sound among the Papists but seeing they will not receiue him for their Doctor and Master but onely acknowledge him in name their brags which they make thereof are but vaine and ridiculous These words to the peoples are added by way of amplification for the Church could neither bee established in her first dignitie nor get increases but by the vocation of the Gentiles It was therefore necessary that the voice of Christ should sound thorow all the quarters of the world because he is ordained to be the vvitnes conductor and teacher of all mankind Vers 5. Behold thou shalt call a nation that thou knowest not and a nation that knew not thee shall runne vnto thee because of the Lord thy God and the holie one of Israel for he hath glorified thee ISaiah expounds that now at large which he touched before but in a word for hee shewes that Christ shall be the conducter not of one people onely but of all To call heere notes out the possession so as there is a correspondencie betweene the word To call and to answere Christ then being called by authoritie as hee which is furnished with a soueraigne power hee calles the nations to bring them in order touching their duties and to subiect them to the word Now he saith they shall be readie to obey though they were not knowne of him not that the Sonne of God who created them knew them not what they were Psal 94.9 but it is spoken in regard they were reiected and despised vntill they beganne to haue a place in the Church for God had particularly called the Iewes and the Gentiles seemed to be vtterly excluded as if they had nothing at all appertained vnto them But now speaking to Christ he promiseth that he shall constraine them to obey though before they were wholly estranged from vnder his dominion Afterwards he declares this more plainely in the progresse of the text where indeed he vseth the plurall number that he might the better shew that the Church shall be gathered out of diuers nations so as those who were separated and scattered should now be assembled into one body for the word shall runne is to be referred to the consenting of faith Moreouer he saith heere that the Gentiles haue not knowne but it is to be takē otherwise then that which he said before namely that Christ knew not them for ignorance is properly attributed to the prophane and vnbeleeuers in regard they are depriued of the heauenly doctrine without which we shall neuer know God And howsoeuer this knowledge is naturally ingrauen in the hearts of all yet it is so obscure confused and wrapped in so many errors that if the light of the word bee not added thereunto whilest they know God they shall be ignorant of him and not know him at all but shall miserably erre in darknesse Wee haue heere an excellent testimonie then touching the vocation of the Gentiles A testimony touching the vocation of the Gentiles for whom Christ is ordained a redeemer as well as for the Iewes Whence also we gather that God hath now care of vs if wee will submit our selues vnder his gouernment so as hee will not onely watch ouer vs as he doth ouer the rest of his creatures but as a father that is vigilant ouer his children The word shall runne doth better expresse the efficacy of this vocation for the end thereof is that we may obey God in yeelding our selues teachable with a ready and glad heart in his presence and willingly to receiue from his mouth the least of his commandements For as S. Paul saith Rom. 1.5 and 16.26 Obedience is the end of
be knit together into one bodie Neither doth hee alone promise an end and a remedie to the scattering which was to come as in Psalm 147.2 and chap. 56.8 that God vvould gather in the scattered of Israel but this gathering should extend it selfe further off For it signifies that there should be a wonderfull change in the world so as those who before vvere strangers and diuided should be gathered into one bodie To conclude A testimonie â—ouching the calling of the Gentiles the spreading of the Church to the vtmost bounds of the earth is here noted out vnto vs. We must also supplie a close opposition here which manifests that miserable and wofull estate whereinto all mankind is plunged till we be gathered in vnder the conduct of Christ Some by sonnes allegorically vnderstand those who were strong and stedfast in faith and by daughters the weake But I thinke the Prophet was not disposed to speake so acutely I therefore take it simplie thus That sonnes and daughters shall in time to come runne vnto the Church That is to say shall not onely be begotten within doores but without also yea euen in the furthest parts of the world For the wombe of the Church shall no more be shut vp in a corner of the earth but shall spread it selfe as farre and as wide as the whole world hath any space Vers 5. Thou shalt see and shine thine heart shall be astonished and enlarged because the multitude of the sea shall be conuerted vnto thee and the riches of the Gentiles shall come vnto thee THese things at the first blush seeme to haue some repugnancie in them By speaking in the present tence vers 4. hee shewed the certaintie of the promise speaking now in the future hee teacheth them to be patient seeing in the former verse he spake in the present tence and now in the time to come But there hee spake of the eies of faith which apprehends that that men cannot comprehend by nature here hee handles that which concernes the euent of the thing it selfe Or rather by speaking in the present tence before he meant to signifie the truth and stedfastnesse of the promise and now restraines the same sentence to teach the faithfull to limit themselues within the bounds of patience Besides howsoeuer the promises of God be for a time shadowed from mens sight yet doe the faithfull cleerely behold them by faith so as they wait for the vndoubted accomplishment thereof though others will beleeue nothing at all of them And shine Because the verb Nahar signifies to shine and to flow foorth it may be translated both waies For we may referre it to that ioy which carrieth and causeth the Church to ouerflow when shee growes and increaseth in this world or to that decking of her which makes her to shine But it seemes to agree but vntowardly with the text that hee couples astonishmeÌ„t with brightnes or ioy Truely I doubt not but by this word hee vnderstands such an amazednesse as ariseth from an admiration and wonderment with which the Church shall be rapt vp and carried away in seeing her selfe to rise to such an vnexpected honour and to be exalted to so high a degree of glorie As if he should say The greatnesse of this worke shall be such that it shall farre surmount thy hope It is no astonishment then that is conceiued through some feare of danger or calamitie but such as we see to happen in great wonders which surpasse the reach of our vnderstandings when being astonished wee are for the time as in a dreame Psalm 136.1 And this trembling sutes very well with ioy Vers 6. The multitude of Camels shall couer thee and the Dromedaries of Midian and of Epha all they of Sheba shall come they shall bring gold and incense and shew forth the praises of the Lord. 7. All the sheepe of Kedar shall bee gathered vnto thee the Rammes of Nebaioth shall serue thee they shall come vp to bee accepted vpon mine Altar and I will beautifie the house of my glorie VNder borrowed speeches the Prophet describes the glorie of the Church and applies his doctrine both to the time and persons with which he had to doe For wee must keepe that in mind which we haue often said He that is truly conuerted vnto God will dedicate all he hath to his seruice namely that the Prophets had respect to the people whom they taught And for that cause mentioned the things best known and the ceremonies most in vse that vnder the figures thereof they might note out Gods spiritual worship and seruice For it was good reason the Iewes should bee first instructed and the Gentiles in the second place to whom the truth of these things is come As if hee should say The people of farre Countries shall come with their riches in the power of God And where he saith the Church shall be enriched it is not to be referred to the persons of men but in regard of the vnion which the head hath with the members that which appertaines to God and Christ is heere attributed to the Church Absurd collections from this place of Iewes and Papists The Iewes deale absurdlie therefore who vnder colour of this prophesie by their insatiable couetousnes deuoure all the riches of the earth neither doe the Papists lesse fondly wrest these words to the maintaining of their riches and superfluous pomps Now he mentions Camels incense gold and sheepe as hauing regard to that wherewith euery region abounded in thereby signifying that all should consecrate vnto God whatsoeuer they inioyed and should offer themselues and all their riches vnto him in sacrifice Doctrine Whence wee are to gather that we can not truly be conuerted vnto the Lord vnlesse we offer vp vnto him all that euer we haue for these are those spirituall oblations which he requires 1. Pet. 2.5 Rom. 12.1 1. Pet. 2.5 Rom. 12.1 which we can not possiblie denie him if our hearts be truly dedicated and consecrated vnto him The wicked abuse the gifts of God to excesse and wantonnes and as much as in them is corrupt them by an execrable prophanenes but the faithfull who vse them with good conscience consecrate them vnto the Lord. None can rightly say hee is the Lords then vnlesse he therewithall dedicates and consecrates vnto the Lord himselfe and all that he hath As touching the regions here mentioned by the Prophet it is not needfull for vs to discusse in what place euery one of them is situated Notwithstanding by the way we note that he speakes of such as lay Eastward and chiefly Arabia and the places neere adioining which he signifies by Kedar and Nebaioth Another absurd collection of the Papists The Papists haue also abused this place to proue that Kings came from the East Kings of the East to offer gifts vnto Christ wherein they shew themselues too ridiculous seeing the Prophet speakes of all sorts of people But they snatch