that they were smitten with thunder and lightning For as they are bold to coine fables so are they not afraid to auouch any thing that comes in their heads euen as if they had found the same recorded in some anthentique historie But the words shew that this was no such apparant slaughter for the Prophet saith that they lay all dead vpon the earth if they had bin smitten with lightning euery one would haue perceiued it neither would the Prophet haue concealed it The coÌ„iecture of the Rabbines then you see is confuted out of the very text but I had rather lane off in the mid way It sufficeth that wee know thus much the Lord was minded to deliuer Ierusalem out of the hand of the Assyrian and he smote the host with sudden death altogether without mans helpe Vers 37. So Sennacherib King of Ashur departed and went away and returned and dwelt at Nineueh NOw Isaiah shewes with what dishonour this Tyrant retired who before in his conceit had deuoured all Iudeah and durst challenge the Lord himselfe In that he expresseth his recoiling backe with so manie words to one purpose it is to cast disgrace vpon his cowardly flight for it is no superfluous repetition when he saith he departed hee vvent his vvay and he returned Il partit il s'en alla il retourna The name of King is also added to his further shame As if he should say See this King this great King Chap. 36.4 whom Rabshekeh extolled so highly because of his power Hee came not into Iudeah to returne with infamie but God for his mercy and truthes sake droue him out thence euen as chaffe before the wind Where it is said hee returned to dwell in Nineueh it shewes vs further that hee not onely left his courage but his forces also quailed for hee would not willingly haue staied at home if despaire had not been as a chaine to keepe him in he contented himselfe with his kingdome then whereof Nineueh was the mother Citie Afterwards when the Caldeans had subdued the Assyrians the Monarchy was transported vnto Babylon to wit ten yeeres after the death of Sennacherib in which time Esar-haddone of whom mention is here made reigned For Paricides being winked at and supported by many the forraigne enemies might easilie conquer and subdue a nation full of factions and therefore Merodach hauing made vse of this occasion inuaded the Assyrians and brought them vnder his command Vers 38. And as hee was in the Temple worshipping Nisrock his God Adramelech and Sharezer his sonnes slew him with the sword and Esar-haddon his sonne reigned in his stead THe Rabbines Rabbins bold in coining fables giue themselues the like libertie heere to coine deuices for they faine that Sennacherib asked his idoll why he could not vanquish the Iewes and it answered because Abraham meant to haue sacrificed his sonne to God And then this Tyrant following this example determined to offer howsoeuer he could not by and by dispatch himselfe out of these incumbrances Rom. 8.26 yet the holy Ghost did suggest into this confused and perplexed spirit of his such groanes as could not be expressed And in truth it had been an vncoth and absurd message if so bee God had not conforted him inwardly by the secret worke of his Spirit who was now a good as stricken downe to hell with the outward sound of the Prophets words Now for as much as hee would neuer haue repented being seased on by despaire mortification went formost next followed that secret worke of the Spirit which consecrated this poore dead body a liuing sacrifice acceptable vnto God Vers 3. And said I beseech thee Lord remember now how I haue walked before thee in trueth and with a perfect heart and haue done that which is good in thy sight and Hezekiah wept sore IT seemes here that he meant to reason the case with God and to rip vp his former life vnto him as one being wrongfully afflicted but he meant nothing lesse He rather furnisheth himselfe with arguments to buckle against the sharpe and dangerous temptations which might follow For when the Lord dealt thus roughly with him he might thinke himselfe forlorne forsaken and reiected as it God had disliked of all that he had done before for which cause he fortifies cheeres vp himselfe by protesting that all his actions proceeded from the vprightnesse of his heart In a word hee concludes that his indeuors were not displeasing vnto God though hee were presently taken away and thus he makes way for good hope and praier Hee opposeth not his merits then to the righteousnesse of God Hezekias opposeth not his merits against Gods righteousnes but armes himselfe against a shâ—rp temptation neither complaines he as if he were punished vniustly but armes his selfe against a sharpe temptation to the end Gods dealing might not seem too seuere in his eies in regard that hee had so well reformed and taken away corruptions which had then the full swinge in his kingdome but chiefly in the Church God admits his children sometime to glory in their well doing I denie not but the Lord sometimes admits his children to reioice in the things which they haue well done not as vanting of their deserts in his sight but to acknowledge his benefits and to be so touched with the remembrance thereof that they may the better fit themselues thereby to beare all their aduersities patiently Sometimes also the importunitie of their enemies constraines them to glory with an holy boasting that they may commend their cause to God as to him that is the Iudge and defender of it and so Dauid boldly opposeth his innocencie against the slanders of his aduersaries and that euen before the iudgement seate of God Psal 7.9 and 17.3 It is an old practise of Satan vnder colour of humilitie to driue vs into despaire But Hezekiah meant here to preuent Satans sophistrie whereof the faithfull haue sufficient experience whilest vnder pretence of humilitie hee ouerwhelmes them in despaire We must be very warie therefore that our hearts be not swallowed vp of it Besides from his words we gather the true rule of a well ordered life The rule of a well ordered life The first rule Nothing prouokes God more then fained holinesse Ioh. 4. to wit when the integritie of the heart holds the first place for there is nothing that displeaseth God so much as when we goe about to cosen either him or meÌ„ by our dissimulatioÌ„ for as a glistering shew of works is wont to dazle our eies so nothing prouokes his wrath more theÌ„ feined holinesse in regard his name is thereby most profaned We know he is a spirit is it not good reason then that he should be worshipped spiritually especially seeing he protesteth that a double heart is an abomination vnto him Hezekiah therefore had good cause as you see to beginne at the vprightnesse of his heart The word Chalem which is translated perfect
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
they a thing much frequented among the Hebrewes But I haue set downe that which seemed fittest You may also adde that it is verie vsuall in the Hebrew tongue to conceale the name of God when it mentions him Now it appeares by many places of Scripture in what sense God is said to blind the eies and to harden How God is said to blinde and harden the hearts to wit when he takes away the light of his holy Spirit and giues men vp to their owne lusts so as they can no more be reclaimed by any perswasion He also armes Satan with the efficacie of error by causing him to lay such snares in the way of those that receiue not the truth in loue as they can neuer wind themselues out but must still be subiect to his illusions and bewitchings What remaines then but grosse darknesse and blockish ignorance through which this tyrant the father of lies and of darknesse gets free egresse and regresse For there is not left vs so much as one sparkle of light to scatter these mists of error but wee shall be driuen on with the Spirit of giddinesse wherewith the Lord smites the reprobates so as we shall be strangely haled to and fro at Satans pleasure And yet we must not lay the blame of this blinding vpon God The blame of blinding not to be laid vpon God for hee alwaies findes iust cause so to doe though many times it be hid and concealed from vs. Neither is it fit we should curiously prie into this secret nor to enter into his hidden counsell vnlesse we meane withall to beare away the punishment of our owne presumption I grant the causes for the most part are most apparant as mens vnthankfulnesse and rebellion against God as Saint Paul describes it at large in the Epistle to the Romans Chap. 1.28 for their blinding is the iust fruit of their deserts Howsoeuer men excuse themselues then through ignorance yet this will be no sufficient plea for they had neuer heen wrapped in such errors if the Lord had not done it for their wickednesse sake Now from the iust iudgements of the one we may draw sound and infallible arguments from the iniquities of the other for God is iust and therefore neuer punisheth any man vniustly he blindes no man till himselfe hath deserued it and hath wittingly shut his owne eies let the fault therefore rest wholly in men The fault must rest on man who of set purpose seeke their owne blinding and hardening The Prophets meaning then doubtlesse is that men who ought to suffer themselues to bee gouerned by diuine instincts being naturally indued with some light of reason were worthily reiected of the father of lights to be the bondslaues of Satan Vers 19. * Or he returnes not to his heart And none considereth in his heart neither is there knowledge nor vnderstanding to say I haue burnt halfe of it euen in the fire and haue baked bread also vpon the coales thereof I haue rosted flesh and eaten it and shall I make the residue thereof an abomination shall I bow to the stocke of a tree THis is a confirmation A confirmation of the former sentence whereby the Prophet labours to preuent all excuses because vnbeleeuers delight to maintaine and vphold their owne ignorance And whereas it commonly falles out that men haue ripe wits in deuising and foreseeing things for their owne aduantage in the world but are as blind as Moles or Backes in things belonging to Gods worship and seruice the chiefe cause is that they are too eager in pursuing worldly profits and pleasures stare too slacke in seeking first the kingdome of God In this sentence therefore the Prophet reproues this contempt of pietie and religion in that hauing fetched such long circuits yet these vnbeleeuers consider not in themselues whether they are in the right way or no or whether they labour not in vaine in spending so much cost and labour in the pursuit of their errors and superstitions He also proues that their sottishnesse is inexcusable in that they giue themselues to such new found seruices For if they did but weigh all circumstances a little in an equall ballance they might easilie perceiue their owne grosse folly but seeing they be blind it is a signe they meane to deceiue themselues and to please themselues in their blindnesse And therefore there is no pretext of excuse at all left them which can stand them in any stead ignorance they can pretend none because they will not apply their wits to search out the truth Returning into the heart is taken heere for consulting apart by a mans selfe for there is scarce a child so rude that may not bee a sufficient Iudge to condemne so palpable a madnesse The superstitious therefore fauour themselues too much for they sinne not altogether of ignorance neither is this vice so much to be attributed to mans naturall corruption as to his obstinate and heady opinion Vers 20. He feedeth of ashes a seduced heart hath deceiued him that hee cannot deliuer his soule and say Is there not a lie in my right hand THis verse againe confirmes the former sentence To feede of ashes Another confirmatiō signifies as much as to be repleat with ashes as to feede vpon winde Hos 12.1 signifies to bee filled with winde for the same may be said of the one that is said of the other As on the contrary Thou shalt feede the truth Psal 37.3 for thou shalt be saciate with truth that is to say filled Others againe expound Thou shalt administer spirituall foode others Thou shalt feede faithfully But I had rather follow the first interpretation Heere his meaning is to say that men are swollen indeed but in the meane while they are windie and emptie for they are onely stuffed with vanity which hath no stedfastnesse in it And therefore they rather burst with pride then by being any way satisfied with good nourishment Afterwards he comprehends both the former points againe to wit that they see nothing because they are intangled with deceitfull baits and yet that they wittingly and willinglie cast themselues into these snares of vanitie The Prophet insists long vpon this matter to shew that nothing pusheth forward these Idolaters and the superstitious sort to commit these outrages but their own free will What reason haue they then to lay the blame vpon others seeing the cause of these euils proceedes altogether from themselues which euils they will needes retaine and carefully nourish within them They aduance themselues in wonderfull pride against God they are repleat with a false opinion of their owne superstitions in a word all vnbeleeuers are readie to burst with pride Let vs in the meane while feed vpon the solid meate of sinceritie and truth and let vs beware we suffer not our selues to be misled by any such delusions Notwithstanding he taxeth them iustly you see for pleasing themselues in so foule a vice for who is
so all generally and euery one particularly might imbrace these promises When hee commands them to lift vp their eies it is to shew that the cause which moues vs to faint is in that we doe not so diligentlie obserue the work of the Lord as we ought but suffer out eies to bee couered as it were with a vaile by reason whereof wee cannot see three paces before vs. Thence also it comes that we can hardly coÌ„ceiue any hope but are euer and anon plunged into despaire when the least troubles arise Now if this bee said of the whole Church let euery man examine his owne heart Vse to vs. and see how subiect he is to this vice and let him euer stirre vp yea awaken his spirits to behold the workes of the Lord and to rest himselfe vpon his promises with his whole heart In that he saith the children of the church shall be gathered the meaning is to bee one bodie with Christ and as one fold vnder one shepheard we must be gathered into one lap of the Church For Christ holds none other to be in the number of his sheepe but such as are ioined into one body by the vnitie of one faith Christ â—â—lds none for his sheepe but such as are made one with him by faith Iohn 10.16 Whosoeuer then vvould bee accounted among Gods children let him be a childe of the Church for as many as are separate from her shall alwaies bee held as strangers before God As a garment or ornament The Prophet shewes wherein the chiefe ornament of the Church consists Wherein the chiefest ornament of the Church consists to wit in hauing many children gathered into her lap by forth and gouerned by the Spirit of God Behold the true beautie behold the glorie of the Church which otherwise is deformed and ill fauoured yea torne and rent in pieces if she be destituted of these ornaments Heereby we see that the Papists haue great skill in discerning of the right ornaments of the Churchâ— for they please themselues in nothing but crucifixes With what ornaments the Church of Rome deckes her selfe paintings images stately buildings gold precious stones and glorious vestments that is to say in bables and puppets fit for little children But the true dignitie and glorie of the Church is all inward Psal 45.13 because it consists in the gifts and graces of the holy Ghost in a word it consists in faith and in good workes Faith and good workes the beauty of the Church Whence it followes that she is then clothed with royall robes when people being knit together by faith doe assemble into her lap and worship God in spirit and in truth Now that this promise might haue the greater weight the Lord addes an oath that he might drawes to credit the same to the end that when the Church as we thinke is at the very pits brinke we should then wait and expect her restauration Which doctrine if euer there were neede of it it is now much more For whither soeuer we turne our eies what see wee else but horrible desolations The vse to vs. What are we to doe then Let vs deliuer our soules from despaire by staying our selues vpon this oath As I liue And let not our small number dismay vs though for that cause the world despiseth and disgraceth vs. No the Lord we doubt not hath his elect scattered heere and there whom at the length he will assuredly gather into his Church Let vs plucke vp our spirits then and lift vp our eies by a true faith that wee may not onely extend our hopes to one age but to many Vers 19. For thy desolations and waste places and thy land destroied shall surely be now narrow for theÌ„ that shal dwel in it and they that deuoure thee shall be farre away HE confirmes that which went before A confirmation of the former sentence but in other words to wit that the change by him promised is in Gods hand who will cause his Church which hath a long time lien desolate and vvaste to be suddenly inhabited againe and that in such wise as the land shall not be large enough to containe so manie inhabitants He vseth a similitude of a Citie broken downe whose walles and buildings are reedified vnto which also the people flow in such troopes that the bounds thereof must be inlarged because the first circuits are too narrow for them all And thus he not onely speakes of the peoples returne from Babylon but also of that restauration wrought by Christ when the Church was not onely spread thorowout Iudea but also thorowout all the quarters of the world Moreouer he addes that succours shall be in a readinesse to defend the Church against her enemies which would molest her with outrages and iniuries These shall not be able to hurt her Why so God will driue them farre away not that the Church had euer any perfect rest in this world The Church attaines not a full rest in this world or could be exempt from all violence of enemies but howsoeuer it be God who still supports the infirmities of his seruants hath alwaies resisted the wicked repressed or vtterly defeated their plots that so the kingdome of Satan might neuer waxe great by the ruines of the Church Vers 20. The children of thy barrennes shall say againe in thine eares The place is strait for mee giue places to me that I may dwell ISaiah goes on with the same argument The same argument still prosecuted and vnder another figure promiseth the Churches restauration Now he compares her to a widow or rather to a wife that is barren to set forth the miserable and desolate condition of this people who were oppressed vnder so many euils that the memory of that nation was in a maner extinct for they were mingled among the Chaldeans who held them prisoners so as they were almost incorporated into one body with them Wee are not to maruell then if he coÌ„pares the church as a barren vvife for shee conceiued no more children in her wombe In former time the Iewes florished but now their kingdome was torne in sunder their power vtterly ouerthrowne and their name in a manner buried in obliuion when they were led into captiuitie Hee promiseth then that the Church shall come forth of these sinkes and that she who now sits solitarie shall returne to her first estate Which is signified by the word againe â—â— for thereby he assures them that God was able to render them that againe which in former time he had bestowed vpoÌ„ them though now for a season he had depriued them thereof Whereas many take children of barrennes for orphelins me thinks it sutes not with the text because widowhood and barrennes is referred rather to the person of the Church And therefore by way of amplification he calles them so who beyond all hope were giuen to her that was a widow and barren Giue place That is to say
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
whatsoeuer men doe mingle with sacred things can not but be a meere profanation Wherefore Isaiah was taught by this figure that all puritie floweth from God only Vers 7. And he touched my mouth and sayd loe this hath touched thy lips and thine iniquitie shall be taken away and thy sinne shall be purged WE see how God stoopes downe to the weakenes of humane sense He puts the tongs in the hand of one of the Seraphims to the end he may take a cole from the Altar and applie it to the Prophets mouth This was done in a vision yet notwithstanding God raysed vp the vnderstanding of the Prophet by the help of this outward signe But wee must not thinke that the cole had any vertue in it selfe as superstitious people imagin hidden vertues in magicall arts there is nothing of all this heere for it is one God and none other which can purge vncleannes from any part whatsoeuer The Angell was heere the minister of the purgation but he was not the author of it to the end we post not that ouer to another which belongs to God alone And this the Angell himselfe expresseth clearely in that he attributes nothing to himselfe but taking the holy pledge which he had receiued of God he applies it as a sacrament to the mouth of the Prophet not as if he could not haue been clensed without the cole but because this visible signe was profitable for a witnes and confirmation of such a thing And this also is the vse of Sacraments The vse of Sacraments namely to confirme vs according to our weakenes For we are not Angels to behold the mysteries of God without any helps and therefore he lifts vs vp to him by little and little and as it were by steps Behold he hath touched He shewes how the confirmation which was giuen by the signe was not in vaine God giues vs the thing signified in the Sacramenâ—s and feeds not our â—ies there with emptie shadowes but that the thing which was signified by it was forthwith granted so as Isaiah well perceiued he was not deceiued Whence we may gather that the thing it selfe is giuen vs in the Sacraments with the signe For the Lord feeds not our eyes in the Sacraments with bare and emptie figures but he ioynes the truth it selfe with them to testifie that he works by the signes effectuallie And wee must note this so much the more diligently as there are few at this day who are acquainted with the true vse of the Sacraments as also in regard that commonly there are contentions among many holy and learned personages euen about this matter Now in the first place we must hold this article The truth neuer separated from the signes yâ—t they must be distinguished That the truth can neuer be separate from the signes although it ought to be distinguished For we see and feele the signe as the bread which is giuen vs by the Minister in the Supper and because Christ must be sought in heauen it behoues vs that our thoughts be caried thither Notwithstanding he offreth his body by the hand of the Minister to the end the faithfull might truly inioy it Faith prouided that they aspire to heauen by faith where he is He giues it then to the faithfull who raise vp their minds to him by faith because he can be no deceiuer Now the vnbeleeuers receiue the signe indeed but because they lie groueling vpon the earth and ascend not vp into the kingdome of Christ they are not partakers of the veritie because that he which hath not faith can not lift vp his thought to God and therefore can not be partaker of Christ It is faith only which opens vs the gate into the kingdome of God wherefore whosoeuer will liue by the flesh of Christ it is necessarie that he be lifted vp farre aboue all humane sense into heauen by faith In a word The Spirit there is nothing but the spirit of God only which can make vs partakers of this Communion yet notwithstanding it followes not thereupon that the truth of the Sacraments should be diminished by the vnbeliefe of men seeing God alwaies ofâ—reth the spirituall thing but the wicked leaue it behind them euen as the grace of God by the Gospell is offred to all but all do not receiue it although they heare it and be constreined to consent to the truth of it Moreouer we learne from this place The Word and Sacraments must go together that the Sacraments are neuer separated from the word for the Angell repâ—esents not a dumb person in this place but after he hath giuen the signe he by and by addes the word to shew the end of it for it could haue been no Sacrament vnlesse the word had also been ioyned vnto it whereby Isaiah might vnderstand wherefore the cole was put to his mouth And therefore let vs know that the principall part of the Sacraments consists in the word which without it are but meere corruptions as wee see at this day how the Sacraments in the Papacie are commonlie turned into meere may-games Now the summe is that there should remaine no impediment why Isaiah should not now susteine the person of God being perfectlie clensed and pure from all spot Vers 8. * Or after Also I heard the voyce of the Lord saying whom shall I send and who shall goe for vs Then I said Heere am I send me THe Prophet begins now to declare the end of this vision and why the Lord appeared in so glorious a maiestie to ordaine him a Prophet againe to wit because he was to carrie an incredible ambassage touching the blinding of the Iewes he is made more certaine then of his vocation in so odious a matter to the end that treading all feare of man vnder his feete he may obey the commandement of God for there is nothing that so secureth the minds of the faithfull as wheÌ„ they know they serue God He had also another testimonie to wit that he was purged of God and this was sufficient to make him vndertake the hardest burthen which could be imposed vpon him Whom shall I send The Prophet brings in the Lord speaking as if he could find no man fit to do this message Some thinke that the blockishnes of the Priests and Prophets is heere touched because not one amongst them was able to teach although they were many in number Now although this reason hath some colour yet I had rather refer it to the certentie of the vocation of the Prophet to wit that the Lord called him not forth at randon but with choice This is then a graue deliberation which the Lord takes as touching him whom he should send not that he doubteth but these maners of speech are in regard of vs euen as when he sayd I will goe downe and see Gen. 28.21 For God to whom all things are manifest needs no inquirie but to the end that men may not thinke
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
the enterprises of his enemies to confusion And in deede vnlesse the Prophet had speedily preuented the matter this way many such doubts would haue come into their mindes Vers 19. And it shall bee easie to number the rest of the trees of his forrest for a little child shall tell them THe Hebrew phrase shewes that there shall be a very small number left and thus hee onely confirms the former sentence to wit that there shal be such a waste after the Lord shall haue brought the Assyrians downe that the residue shall be easilie told And yet he goes on further in saying there shall be so few that a little child shall bee able to tell all that remaine for we know that little children haue much adoe to count to three or foure Thus then the kingdome of the Assyrians which in times past appeared as a great forrest the trees thereof being cut downe and ouerthrowne shall become like to a small number of trees scattered a great way off one from another Vers 20. And it shall come to passe in that day that the remnant of Israel and those which shall escape of the house of Iacob shall rest no more vpon him that smote them for they shall rest vpon the Lord the holy one of Israel in truth NOw hee returnes to the chosen people and describes the fruit of the chastisement which was at hand For in as much as it is an hard and difficult thing to be molested and afflicted and that wee flee it as much as possibly we can◠the Lord shewes vs the fruit of afflictions that so hauing learned to consider the end thereof we might indure them the more cheerefully as if hee should say I know you would faine that the Assyrian were farre off from you that so you might inioy your commodities quietly but yet think with your selues that this affliction is as necessarie for you as a potion for a sicke stomacke for you know not the power of God and therefore withdraw you your affiance from him to set it vpon the wicked Now what a miserable thing is it to put the hope of our saluation in those that are Gods enemies and to stay our selues vpon them which seeke nothing but our ouerthrow For the Israelites rested one while vpon the Assyrians then vpon the Egyptians And therefore there was no losse in lessening of the people because this little handfull which remained learned thereby to put their trust in God And in this respect also wee may know how needefull it was that God should chastise the Israelites Now the moderation which he addes containes an excellent and wonderfull consolation to wit that notwithstanding this yet a remnant of the Iewes should remaine amongst whom the true seruice of God should be restored For the particle In truth is not superfluous for before the Lord afflicted thē they all made profession to be of the true religion and called vpon God together but it was in hypocrisie Isaiah then deriding this counterfet holinesse saith that their hope shall bee sound and sincere when they shall once bee purged from their fainings and deceits For although they proudly boasted themselues to rest onely vpon the Lord yet did they rest indeede vpon the helpe of the Assyrians When the Assyrians therefore should chastise them they should then learne to trust in God only and to turne away their heart from looking for succours from men Hence we may gather that we cannot solely rest our selues vpon God vnlesse wee wholly plucke away all our trust from creatures Because we ought so to stay vpon him as to renounce all other things willingly for his sake Where this confident trust is not there hath truth no place because the heart is double and parted in twaine Vers 21. The remnant shall turne * the remnant of Iacob to the strong God THe remnant shall be conuerted This is a confirmation of the former sentence although hee seemes to allude to that place of the seuenth Chapter where the sonne of Isaiah was called Shear-iashub For we haue there said that this name was imposed vpon him accidentally to the end hee might be as it were a pledge of that deliuerance to come of the which his father had prophecied It was needfull also that the Iewes should be confirmed diuers waies to the end they might bee assured that the Lord would bring them back in the end Whereunto also appertaineth that which he addeth In the strong God that is to say to him whom the people being conuerted from their reuolt shall acknowledge to be the protector of their saluation For this epithite is attributed vnto God according to the circumstance of the place It should seeme that the word Ei which signifies God shoulde haue xpressed his power sufficiently but he would also adde Gibbor that is to say Mightie or Strong to the end he might stirre vp the people to trust the more confidently in him For how could it come to passe that the people should returne from vnder the Assyrians and Egyptians vnlesse they were perswaded that God was al-sufficient who should doe the deede This then is the welspring of all our euils to wit when wee are not resolued that whatsoeuer wee can wish or desire for our saluation is in God Vers 22. For though thy people O Israel were as the sand of the sea yet should but a remnant be saued The consumption determined shall abound in iustice HEe excludes hypocrits from their foolish confidence for it was enough in their conceit for them that they were the children of that holy personage Abraham according to the flesh onely and vnder this bare and naked pretext of their originall they would be thought most holy In the meane while he exhorts the faithfull to patience to the end they might learne with a meeke and quiet spirit to wait for this discomfiture and diminution of their multitude to the end that whē it shold come to passe they should not be troubled at it as at some new thing He comforts them then for feare they should not beare such a wasting patiently because therout the Lord was purposed to gather a small remnant at the least The Hebrew verb signifies To finish and sometimes also To consume The latter signification agrees best for he calles this diminishing of the people a Consumption and that Accomplished and herein hee speakes excessiuely as they say for it would be a thousand to one that they were not all destroyed and therefore a very few should escape The name of Israel may be taken here in the genitiue or in the vocatiue case so as in this latter sense he should speake to the Patriarke Iacob or to all the faithful in his name But seeing the meaning is cleare inough howsoeuer we take it the matter is of no great moment It may be taken also in the genitiue For mine owne part I rather thinke it is a proper name to point out as it were the true and obedient Israelites for
speake the language of Canaan and shall sweare by the Lord of hosts one shall be called the Citie of destruction HAuing threatned the Egyptians and laid forth the cause of Gods iudgements he now comforts them and promiseth them mercie for he shewes that all of them in a maner shall be restored and shall recouer a prosperous and florishing estate againe For of sixe Cities saith he fiue shall be saued so as one only shall perish He had before threatned an horrible iudgement to fall vpon the whole kingdome so as if any shall consider the former prophesie well he can comprehend nothing therein but a state vtterlie past recouerie He promiseth then that they shall be restored by a speciall fauour of God So that this is to be taken as an increase of the Churches restauration or as a full measure of Gods grace after the redeemer is sent The manner of speech is somewhat obscure but if we examine it well there is little or no difficultie at all in the sense For his meaning is that the sixt part of the Cities shall onely perish and that the rest shall continue safe The most difficultie is in the word Haheres some reade it Hacheres that is to say of the Sunne but they deceiue themselues by taking one letter for another Those who expound it of the Sunne thinke that the Prophet spake of Heliopolis but it sutes not well with the scope of the text because hee not onely promiseth that fiue Cities shall bee restored for that had been no great matter but saith in generall that of sixe townes or cities fiue shall remaine vntouched and doubtlesse there were manie Cities in Egypt I let passe the fables of the old writers and of those who haue affirmed that it contained twenty thousand Cities Yet it must not be denied but there were a great number in a Country so renowned and well peopled in a Kingdome that florished as it did and was so frequented and in so sweete and well tempered an aire Let vs put the case then that there were a thousand Cities or a few more Hee saith that the sixt part only shall perish and that the rest shall be restored so as the number of the destroyed shall bee little in comparison Now it appeares sufficiently by that which followes anon after that this restauration is to be vnderstood of the worship and seruice of God By the word lip hee vnderstands the tongue taking a part for the whole meaning thereby to shew the agreement that the Egyptians should haue with the people of God and the faith whereby they should make profession of his name By the tongue hee also notes out by a figuratiue maner of speech a confession For in regard there was but one tongue onely which acknowledged and called vpon the true God to wit of this people that dwelt in the land of Canaan it thereby appeares sufficiently that by this word tongue we must also vnderstand their consent in religion To speake the same or diuers language whereby either agreement or discord are signified are phrases of speech very frequent in the Scripture But let vs obserue that euery consent is not sufficient for example if men should agree together to retaine a worship of their owne deuising and approbation ought they not to come and consent to that truth which was reuealed to the fathers Neither doth he onely say that the Egyptians should speak one and the same language but the language of Canaan for they were to change their speech to vse that which Gold had sanctified not that the pronunciation of this language was more holy but it is commended because it containes the doctrine of truth We are to obserue this diligently to the end wee may learne the true manner of consenting We ought to labour for a â—onsent in religion alwaies prouided that the condition be good We ought to seek agreement by al means but let vs beware that the coÌ„ditions be good whereby it is procured for it is not lawfull to seeke a meane betweene both as the destroyers of true religion doe which yet would be taken for makers of pacifications Away with such light and double tongues let the truth be retained which hath no other foundation but the word of God Let them that draw neere to it speake with vs and whosoeuer falsifieth that let him auoid and chuse a language fitting his owne humour but let vs continue firme and constant in this trueth The Egyptians then cannot speake the language of Canaan vnlesse they first of all forsake their owne that is to say all superstitions Some refer this to Ptolemeus his time but without any good ground because wee may gather from the verses following that the Prophet speakes of the pure religion and true worship of God And first of all vnder the figure Synecdoche hee teacheth that the speech shall be holy taking one onely kinde thereof to wit that they shall professe themselues to be Gods seruants by swearing by his name It may be read They shall sweare in the Lord or by the Lord because the letter Lamed often signifies By. If we reade it In the Lord the sense will be that they should promise to obey him and that with a solemne oath as when a nation takes an oath of alleageance to their Prince And it is all one as if he had said they shall submit themselues vnder the power of God and yeelde themselues vnder his gouernment But in regard the other reading is more generally receiued I also the more willingly allow of it For seeing an oath is a part of Gods worship the whole is hereby signified by taking a part for the whole To sweare also by the name of God is often taken to beare witnesse that hee is the true God His meaning is in a word that they shall foundly giue their names to Christ If faith in the heart bring not forth an open profession it will surely proue but a cold opinion in stead of faith Hence we may gather that wee must make an open profession of our faith if we meane to yeeld God his true seruice and if any will keepe his faith shut vp in his heart such a one shall be sure to haue but a cold opinion in stead of faith because true faith brings forth a franke confession and so inflames vs inwardly that we shall neither will nor chuse but make that knowne to others which we carry in the closet of our hearts Euery knee shall bow before mee and euerie tongue shall sweare by my name saith the Lord Isai 45.23 Where faith is then there ought also to be the outward worship the confession of the mouth Rom. 10.9.10 Holy things must not be applied to profaâ—e vses Wee must in like manner obserue that the things which appertaine to Gods seruice ought not to be applied to profane vses it is the profanation of an oath then to sweare by any other thing then by the Lord. For
shall be glorious for otherwise the wofull oppression of the people which they indured might haue seemed to contradict this prophesie Quest But some may aske to what time these promises should be referred for whilst we are in this world we must fight against many assaults and that without any intermission so as we are not destinate to die once only but euery day To which purpose S. Paul complaines that he and the chiefe pillars of the Church in his time were gazing-stocks vnto all the world sustaining all sorts of reproches being esteemed no better then the of-scouring and refuse of the same In what time or when are these things fulfilled then Ans No doubt they are to bee referred to the whole Kingdome of Christ These and the like promises must be applied not onely to the beginnings but to the whole progresse of Christs kingdome Luk. 21.28 Rom. 8.23 Acts 3.21 Eph. 4.10 Psa 126.5 and I doe expresly say to his whole Kingdome because we must not onely consider the beginnings of it but also the end and full accomplishment thereof So that we are to stretch these promises vnto the second comming of Christ which for this cause is called the day of redemption and of restauration in regard that those things which as now seeme confused shall then bee restored to full perfection and shall put on a new forme I grant that it appertained also to the deliuerance from Babylon but in as much as that was but the beginning and entrance into this it is certaine that this promise must be prolonged till the last day Let vs bend all our senses and hopes vnto that then and we may be well assured that the Lord in the end will perfect all things in vs after we haue finished our course Be it that we now sowe in teares we shall then doubtlesse reape with ioy and gladnesse Let vs not feare the scornes nor threats of the mightie ones for God vseth this as a meanes by which in the end he will bring vs vnto eternall glory As we haue tasted the beginnings of this happinesse so must our hope hold ou till we see the accomplishmēt thereof in the last day And seeing we haue here already tasted the beginnings of this felicitie and happinesse as soone as God adopteth vs and that we begin to beare the image of Christ let vs with constancy and patience wait the accomplishment thereof till the last day But in regard the matter might seeme incredible after so many horrible calamities Isaiah tels them that this proceeded not from man but from God For after the Temple was raced to the ground Ierusalem destroyed the seruice of God abolished and the small remnant of the people that remained were oppressed vnder tyrannie who would euer haue beleeued that these things could haue been restored to their first perfection Hee preuents this incredulitie therefore vnto which men are ouermuch inclined and confirmes yea and seales vp these promises with this conclusion Know ye for certaine that the Lord is the author of this my message The word of the Lord a solid foundation for our faith to rest vpon in him therfore repose all your thoghts not vpon me rest your faith on him who neuer was nor neuer will bee found false of his word Tit. 1.2 Vers 9. And in that day shall men say Loe this is our God wee haue waited for him and hee will saue vs This is the Lord wee haue waited for him wee will reioyce and bee glad in his saluation ANd they shall say The verbe is indefinit and should be translated He shall say but because he speakes of that which All and not one or two should say I had rather turne it Men shall say This is a very good conclusion seeing thereby they shew that these benefits of God are not stinted nor scanted to a few but that men both receiue and feele them by effect His meaning is then that God prepares not this banquet mentioned vers 6. in vaine in regard men are satisfied therewith and reioyce with an eternall ioy For this gladsome voyce which he foretels should be publike is a reall signe and testimonie as you would say of Gods grace This place ought to be diligently obserued of vs for the Prophet therein shewes that there shall bee such a manifestation that it shal retaine mens mindes in the word of God so as they shall wholly rest in it without any doubting at all But if these things appertaine to Christs Kingdome as they doe indeed wee receiue great fruit thereby What Christians haue now that certaine trueth in which they may boldly rest vnlesse they forget themselues and reiect the grace of God For it is manifested vnto all hath taken frō them all occasion of doubting so as they may safely boast that they truely know what his will is yea we may say and that truely as Iesus Christ said to the woman of Samaria We worship that which we know Iohn 4.22 Therefore in as much as we are assured by the Gospell What vse we are to make of this certentie of trueth now reuealed vnto vs in the Gospell of that grace which is offered vs in Iesus Christ we wander not any more in vncertaine coniectures as many doe but we imbrace God and his pure seruice so as we boldly bid adiew to all humane inuentions The opposition also is to bee noted betweene the little and obscure knowledge which the Fathers had vnder the Law and that fulnesse of knowledge which shineth now in the Gospell for albeit God vouchsafed the people of old the light of his heauenly truth yet it did appeare more familiarly by Christ as it is said in the first of S. Iohn vers 14.18 The Prophet therefore now extols and sets forth that assured confidence which the onely Sonne of God reuealing his Father hath brought vnto vs at his comming Besides as in this behalfe we haue a much greater prerogatiue then the ancient people had in regard that the reconciliation made by Christ sets the Lord more at one with vs so God cannot bee otherwise knowne but in Christ God cannot be knowne but in Christ who is his liuely image and the ingrauen forme of his substance Heb. 1.3 He that knowes not the Sonne Ioh. 14 7. the same knowes not the Father Howsoeuer the Turkes Iewes and other infidels boast Turkes and Iewes not acknowledging God in Christ worship their owne imaginations in stead of God that they worshippe God the Creator of heauen and earth yet in so doing they worship nought but the deuice of their owne braine And albeit they be obstinate yet they follow nothing but vncertaine and false opinions in stead of the truth they grope in darkenesse and worship their owne imaginations in stead of God In a word All religions out of Christ detestable all religion out of Christ is false and deceitfull all seruices are detestable ought boldly to be
be admonished then that our daies are not prolonged to the end we should giue our selues to iollitie and dissolutions but to honour him that hath so much honoured vs to further one another in his feare to meete together in the holy assemblies to magnifie his mercie and truth THE XXXIX CHAPTER Vers 1. At the same time Merodach Baladan the sonne of Baladan King of Babel sent letters and a present to Hezekias for he had heard that he had bin sick and was recouered THE expositors thinke that this Merodach was the first King of the Chaldeans because his father Baladan held the superioritie amōg the Babilonians without hauing the title of King After this Merodach then had reigned 12. yeeres he subdued the Assyrians and made them tributaries vnder the Caldeans For those are deceiued who thinke that the warres were begun by Nebuchadnezar It may well be that he made an end of them and whollie subdued the Assyrians whose power was then like enough halfe spent there remained nothing for him then but to confirme the kingdome in his owne hands which was cōquered by the power of his predecessor Now howsoeuer the Prophet in few words telles how the Ambassadors were sent yet we must obserue that Merodach did this guilefullie to guggle Hezekias with his flatteries He threatned the Assyrians alreadie whom he knew the Iewes hated for good cause because of their continuall warres that he might get him a companion then and a fellow helper in his intended warres hee insinuates himselfe cunningly into the amitie of this good King whose heart as you see was forthwith surprised with pride in that hee was too forward in accepting the fradulent flatteries of this Tyrant and suffered himselfe to be poisoned therewith And yet the pretence was nothing else forsooth but that the Ambassadors came to congratulate with him in regard of the late recouerie of his health howbeit the holy historie seemes to alleadge another reason to wit that Merodach was moued to send by a miracle 2. Chron. 32.31 No doubt but this going backe of the Sunne was renowned far and neere neither could it be but many nations were much moued by the report of so vnwonted a thing But it is hard to say that so profane a man respected any other thing then to catch Hezekias by this meanes in his nets And because God had by so excellent a signe signified how deare the safetie of Hezekias was vnto him Merodach thought with himselfe as the wicked and vnbeleeuers are wont to abuse such testimonies of Gods fauour to the seruing of their own turnes that his warres which he meant to vndertake must needes succeed wel and be blessed from heauen if he might get such a one as Hezekias to take his part Thence it was that to manifest his good will he sent his Ambassadors to him with a present for he meant to winne him because such an acquaintance should be fit and profitable to aid him against the Assyrians whom the Iewes as he well knew hated most deadly Thus you see the policies of Kings and Princes The practises of idolatrous Kings and Princes to wit by close conueiances to serue their owne turnes neuer caring by what meanes they procure aid so they may make themselues strong against their enemies Vers 2. And Hezekias was glad of them and shewed them the house of his treasures the siluer and the gold and the spices and the pretious ointment and all the house of his armour and all that was found in his treasures there was nothing in his house nor in all his kinkdome that Hezekias shewed them not THe Prophet plaies the historiographer For first hee telles plainly what Hezekias did next he will shew why he did it to wit because ambition had blinded his eies and thus he meant to make himselfe great in the sight of the Ambassadors Thus he taxeth this inordinate ioy from whence proceeded so great care at length to feast and welcome them He that shall reade the historie barely wil thinke there is no great fault to be found in Hezekiah for any thing he did Was it not humanitie in him to receiue such Ambassadors with gladnesse and magnificence and to shew them all signes of loue Who can denie it Nay hee had shewed himselfe more then barbarous if hee had reiected those who in such kind manner came to visit him or if he had set light by the friendship of so mightie a King Notwithstanding all this his heart was too farre tickled with vanitie and ostentation For he meant to shew his greatnesse to the end the Babylonian might know that this amitie should serue him to good purpose which he further insinuated by shewing his riches munitions and furniture for warre Hee was also blame-worthy for desiring to bee supported by strange and vnlawfull meanes for therein he bereaued God of his honour who had freely deliuered him out of two great dangers otherwise the Prophet would neuer haue reproued him so sharply for this fact Heere is a faire looking glasse therefore in which euery one may see that there is nothing so dangerous as to bee blinded with prosperitie Nothing so dangerous as to bee blinded with prosperitie to which purpose it was well said long agoe It is a harder matter to beare prosperitie then aduersitie We wax vnruly and insolent when things fall out as wee would haue them neither can we be kept in awe by any threatnings or admonitions whatsoeuer If this befell Hezekias whom the Prophet before hath so much commended whose onely treasure was the feare of God Chap. 33.6 how ought we to watch ouer our owne hearts lest we fall into the like dangers He suffers himselfe to bee ouerswaied with vaine ostentation If such a mightie Cedar fell what shall become of such low shrubs as we be and neuer remembers that being halfe dead before the Lord drew him out of his graue by a miracle from heauen In the 20. verse of the former Chapter hee vowed to sing the praises of God all the daies of his life in the assemblie of the Saints Now when he sees some suing for his friendship and that a mightie Monarch sends from far to salute him he presently forgets God with al the benefits which he had receiued at his hands Do we see this good King so soone ouerthrowne and ouerswaied with pride and ambition let vs learne to hold our selues within the lists of modestie by which we may daily be preserued in the feare of God Modestie the meanes to hold vs in the feare of God Vers 3. Then came Isaiah the Prophet vnto King Hezekias and said vnto him What said these men and from whence came they to thee And Hezekiah said They are come from a farre Country vnto me from Babel HEe goes on with the same narration still but he addes doctrine vnto it And howsoeuer he vtters not a word of Gods sending of him yet it is most certaine that he did this by the
erewhile whereupon we should build the confidence of our saluation that we might continue safe against all assaults to wit when we were certainly perswaded that God is our God Now hee teacheth the same thing but in other words neither is the repetition superfluous for we know how easilie the remembrance of this doctrine vanisheth away albeit we haue it often repeated vnto vs. This promise therefore cannot be too much praised nor insisted vpon seeing it doth so hardly take roote in our hearts Let vs bee well assured then that wee shall find an vndoubted issue in all our perplexities because the Lord will assist vs as oft therefore as we shall be pressed vnder anie dangerous assault let vs learne to fix our eies vpon him Now when hee calles himselfe the Lord our God it is not so much to set forth his power as his goodnesse which he will make vs feele For what benefit should redound vnto vs from the knowledge of his power if therewithall we were not well perswaded of his loue At the onely hearing of his power we are astonished but when his goodnesse is preached with it the very remembrance thereof sufficeth to appease vs. He speakes of taking by the hand and of the voice againe for it serues much to the comforting of our weake faith to know what signes of loue God shewes vs especially when the doctrine of faith is ioined thereunto which assures vs of his perpetuall fauour This clause therefore saying vnto thee hath great weight in it for we must needs remaine alwaies in suspence Gods voice till we heare the voice of the Lord in his word It is that alone which sufficeth to abolish all our feare and to set vs at rest Are we desirous then to haue our harts quieted and to ouercome the many troubles which daily befall vs Let vs hearken directly to the good word of God and euer hold fast the comfort thereof in our hearts For it is impossible for them who either will not heare this word at all Note or hearing it doe it negligentlie to attaine this peace nay let them be sure that an accusing conscience and a trembling heart shall alwaies pursue them Vers 14. Feare not thou worme Iakob and yee * Or dead men of Israel I will help thee saith the Lord and thy redeemer the holy one of Israel What course God takes in ministring comfort to his afflicted Church HE seemes to speake somewhat too meanely of this people in that he calles them a worme and then dead men but this comparison agrees well with the calamitie which the people were in and he takes a better course this way to minister comfort vnto them then if he had called them The elect nation a royall priesthoode an holy tree springing forth of an holy roote or if he had adorned them with the like titles For to say the truth it had bin absurd to haue imposed such glorious titles vpon them being pressed as they were vnder so base and vile a slauerie By the name of worme Worme Iacob therefore he laments the ignominie and shame into which they were brought and puts them in good hope of a better estate For thus he shewes that the Lord cares for them notwithstanding they be abiect and vile in the eies of men As if he should say Though now thou beest nothing yet will I succor thee and by restoring thee to thy first estate will cause thee to come forth of this rottennes and abiect condition of thine Some translate the word Methim Men which agrees not with the text but must necessarily be translated dead for it is an exposition of the other epithete worme according to the Hebrue phrase I agree with S. Ierome S. Ierome who hath so translated it neither doe I passe much that the word is otherwise written here then elsewhere in regard of the changing of the pricks for this might easily fall out by reason of the likenes which these pricks haue one with another The thing should be weyed for there is nothing more absurd then to reade men in stead of wormes vnlesse they reade it dead or mortall But God meant no doubt that this voice should be heard among the people who were now at last cast to the end it might pierce euen into their graues for on the contrary he promiseth to be the redeemer of these which are dead Now the Prophet had not such respect vnto his owne time The Prophet had respect to the succeeding ages as to his owne times but that he meant his doctrine should extend it selfe to all ages of the world As oft then as we shall see the Church oppressed vnder cruell tyrants let vs call this sentence to minde that albeit Gods children be trodden vnder foote by the proude that they be despised and that they haue not so much leisure as to take their breath being persecuted and afflicted aboue measure yet let vs know that euen such are in great account with God so as they shall be able ere long to lift vp their heads Let this be applied to euery one of vs in particular that we may not be discoraged for the scoffes of the wicked nor for the miseries and calamities which we indure no nor for death it selfe Do we resemble dead men and is all hope of deliuerance taken away A Consolation yet wil our Redeemer come at last and will raise vp his Church out of her very graue When the Prophet addes the holy one of Israel he brings back the people as he hath done before to the remembrance of that Couenant by which Israel was separated from other nations to be Gods peculiar people thus he incourageth them that their miserable condition should not too much deiect nor cast them downe though they seemed as wormes of the earth and as dead men Vers 15. Behold I will make thee a roller and a new threshing instrument hauing teeth thou shalt thresh the mountaines and bring them to pouder and shalt make the hills as chaffe HE speakes still of the restauration of the Church promising that she shall be so exalted aboue her enemies that she shall bruise and grind them to pouder And this he expresseth vnder a very fit similitude For the Iewes to whom he speakes were almost crushed in pieces but now on the contrarie he tels them that they being deliuered shall crush their enemies and so render them like for like Now it was very needfull that this consolation should be added for had they not recouered new strength it is like enough they had bin subiect to the tyranny of their enemies for euer God meant to arme them then that they might be able to repulse the outrages done vnto them so as they were now become the executioners of Gods vengeance as our Prophet shewes But by these words it might seeme he meant to inflame the Iewes with a desire to reuenge Obiect which is directlie contrarie to the nature of
their extreme fall be Vers 12. The smith taketh an instrument and worketh in the coales and fashioneth it with his hammers and worketh it with the strength of his armes yea hee is an hungred and his strength faileth hee drinketh no water and is faint 13. The Carpenter stretcheth out a line he fashioneth it with a red threed he planteth it and he pourtraieth it with the compasse and maketh it after the figure of a man and according to the beautie of a man that it may remaine in an house IT is not in vaine that the Prophet makes this large description The furie of Idolaters amplified for his meaning is to rouze vp the drowsie consciences of the superstitious out of their senslesse blockishnes if by any meanes he might either terrifie or at least hinder the Iewes from being made drunke with this poisoned cup for they were compassed about on all sides with an infinite number of idolaters He disciphers out euerie thing point by point that he might giue them cleerly to discerne of their spirituall frensie and madnesse I grant he might haue condemned this their wickednesse euen in few words but this large description makes it very apparant when hee thus reckons vp the Smith the Carpenter the tooles labour and diligence of these workemen to bring vs as you would say euen to the acting of the thing it selfe For men who naturally haue these errors ingrauen in their vnderstandings are more moued this way then by a plaine sermon Neither can they be wakened from their sluggishnesse but by continuall loud cries All things therefore must of necessitie be minced out vnto them by small morsels yea they had neede haue it chewed for them and put into their mouthes like young children that so at the last they may comprehend that doctrine which otherwise seemes new and strange vnto them Yea is hungry Hee expresseth the zeale wherewith Idolaters are carried away in forging their gods for they are so fierie and vehement that they can keepe no measure at all Their lusts pricke them forward as mad men to runne vpon their owne destruction they will not afford themselues time to eate nor drinke This furie therefore may well be compared to the raging lusts of whoremongers as we haue said before In a word they spare not their strength but imploy all the faculties powers both of soule body in this businesse which is better vnderstood by The strength of the arme As if he had said They depriue themselues of diet and rest they apply to the vtmost the strength of their armes yea they will scarsly allow themselues the common comforts of nature In a word they spare neither paines nor cost to finish their gods which they so much desire vers 9. Now whereas hee saith that though these saint yet they giue not ouer but indure hunger and thirst rather then to hinder their work it is to be vnderstood of the workmen yet it may also as well extend it selfe to all the indeuors of an inconsiderate zeale For we see how the superstitious will torment their bodies in their feruent deuotions as they call them But the more they melt and pine away themselues to fall into perdition the more vile and abominable is our sloth when wee defraud God of that seruice which to him appertaines But in the end hee shewes with what folly this diligence is filled seeing the whole fruit of their labour is to behold their Idols idlely to rest without feare in whatsoeuer place they were fastened as if some lazie bodie should wallow in the ashes or lie all day soaking in his bed Vers 14. He will hew him downe cedars and take the pine tree and the oke and taketh courage among the trees of the forrest hee planteth a firre tree and the raine doth nourish it In this verse the Prophet describes not onely their violent furie but their wilfull obstinacie THe Prophet sets forth not onely the zeale and witlesse rage of Idolaters but also their obstinacie and rebellion For in that he saith they cut downe cedars and did plant a firre-tree it is to shew that they perseuered long in their follie and were not ouertaken with any suddeÌ„ passion which droue them to forge these gods They are not content onely to chuse trees of sufficient growth but they also plant them young water and husband them and vvait a long while till they be come to a sufficient stature to make an Idoll of When wee reade these things and see such an horrible rage let vs know that God takes vs by the necke as it were to pull vs thence and to continue vs in true pietie Wee must take these foxes I meane these lusts betimes and kill them whilest they be cubs lest if we nourish them ouer long in our breasts they grow wild and impregnable Wee are euermore to watch ouer our owne hearts that a wicked lust no sooner creepes in to carry vs away to the loue of Idols but wee forthwith roote it out for feare of falling into these deepe gulphes because euen the best of vs all beares about with vs some seedes of this brutishnes which by no meanes can be weeded out nay they wil bud sprout vp in vs without ceasing vnlesse we be purged of them by the power of the holy Ghost Moreouer seeing Idolaters are thus violently carried â—owne the streame in seruing their Idols â—â—ue not wee cause to blush for shame that aâ—â— so cold in the seruice of our God In that Idolaters are so vehement in their Idoll seruice it ought to make vs blush that are so cold in Gods seruice Let vs â— say blush and be ashamed of our sloth and lâ—kewarmnesse nay key coldnesse whilest â—â—ose that worship Idols are fire hote as it were with zeale and let vs also bethinke vs of the count wee are to make With what veâ—emencie are the Turkes Turkes carried away whâ—n the matter concernes the maintenance of their Mahomet Mahomet and his blasphemies Are they not ready to shed their owne blood and to giue their liues for the defence thereof The Papists Papists are not behind them herein for they are no lesse inflamed with furie to vphold their superstitions And we in the meane while can content our selues to sit still much adoe there is to quicken vp our zeale nay doe we not often euen quench those good sparkles which God hath kindled in vs by his holy Spirit HearkeÌ„ what Ieremiah saith Hath any Nation changed their gods But my people hath forsaken me the fountaine of liuing waters to dig vnto themselues broken pits that can hold no water Ier. 2.11 This comparison therefore ought to be well obserued Note lest wee be found lesse constant in maintaining the trueth then Idolaters are obstinate in defending lies Vers 15. A man burneth thereof for he will take thereof and warme himselfe also hee kindleth it and baketh bread yet hee maketh a god and worshippeth it
angry Iudge if they looked towards the earth they saw nothing but tokens of his wrath to present themselues about them on euery side so as they could hope for nothing that was good Isaiah therefore confirmes their faith and commands heauen and earth which promised nothing but threats and terrors to bring forth iustice and saluation which kind of speech hath greater weight in it then if God himselfe had promised that this should haue come to passe For the elements who are ready prest at Gods commandement are in this sense said to receiue and vnderstand the charge inioined them of God Thus then the sentence runnes all with a breath which would be but abrupt if this verse were to be vnderstood of praier Now this phrase of speech is vsuall in the holy Scripture as in the Psalmes The mountaines shall bring peace to the people by Iustice Psal 72.3 Truth shall bud out of the earth and righteousnesse hath looked downe from heauen Psal 85.11 Also mercy and truth are met together righteousnesse and peace haue kissed each other In thse places Dauid describes the kingdome of Christ and the felicitie thereof shewing that righteousnesse and peace mercy and truth shall raigne therein together And the very same thing the Prophet toucheth in this place Now he alludes to those meanes that serue for our ordinarie food for our naturall life is sustained and maintained by bread and the fruits of the earth in regard we stand in need of such helpes But the earth will not be sit to bring forth these fruits vnlesse the heauens doe refresh the same by often raining downe vpon it out of the cloudes that afterwards it may become fertile and bring forth fit nourishment both for man and beast By the word iustice Iustice he meanes nothing else but the faithfulnesse of the Lord whereby he defends and conserues his Church in as much as he causeth iustice to distill from the heauens that is to say a right order of gouernment the fruit whereof is saluation Saluation a fruit of Iustice For he speakes heere of the deliuerance of the people out of Babylon in which deliuerance the Lord shewed himselfe to be the protector of his Church Now hauing attained the naturall meaning of the words we must thence descend to Christs kingdome The Kingdome of Christ whereunto these words ought indeed to be referred for God hath not limitted these promises within the compasse of a few yeeres but continued on his benefits euen to the very comming of Christ in whom all these things were absolutely fulfilled no doubt then but the eternall iustice and saluation brought by Christ is heere set before vs but wee must first restraine this exposition to the returne of the people out of captiuitie Vers 9. Woe bee to him that striueth with his maker * Or let the pot contend against the pots the potshard with the potshardes of the earth shall the clay say to him that fashioneth it What makest thou or thy worke it hath none hands 10. Woe vnto him that saith to his father What hast thou begotten or to his mother What hast thou brought forth THis place is diuersly expounded The first exposition of this place for some vnderstand it of Balthazar who as we see in Daniel lifted vp himselfe proudly against God in prophaning the holie vessels of the Temple but this is too constrained an exposition The second â—he second exposition may seeme more probable to wit that the Lord giues and grants more to his chosen then a father will doe to his children or a workman to his worke for those who expound the words thus thinke that the Prophet speakes heere by way of comparison in this sense If a sonne should rise vp against his father and contend with him should he get any audience No for a father will keepe and retaine his owne authoritie and in this behalfe would iustly reiect his sonne The like would also fall out if the clay should rise vp against the Potter Yet God permits vs to contend with him and offers himselfe freely to satisfie any of our demands and thus they ioine the tenth and eleuenth verse together thinking that the patience of God appeares in that he deales thus fauourably with vs and humbles himselfe more then mortall men are commonly wont to doe towards their children I grant that this exposition hath more colour then the former but both of them are farre wide from the Prophets intention The third and most naturall exposition The simple and plaine meaning of the Prophet therefore as I thinke is this that Isaiah here represseth mens complaints who murmure and pleade against God in the time of aduersitie This admonition therefore came in due place to teach the Iewes willinglie to receiue the consolation offred that they might be fitted to beare the crosse patientlie and with a setled mind for as oft as God holds vs in suspence Murmurings aâ—ising from flesh and blood the flesh solicits vs to grudge on this maner Wherefore doth he not rather that which we would haue him to do What meanes he to vex vs thus in deferring his help so long Now that the Lord might beate back such a presumption he saith Shall the pot contend with the potter Shall a sonne pleade with his father And shall not I then much more deale with you as it pleaseth me What remaines then but to beare his stripes patientlie For it is our duties to let him freely execute his office and by no meanes to withstand his soueraigne power and authoritie As touching the word Wo I take it for a particle of expressing him that rebukes and corrects Let the pot striue vvith the pots That is to say let euery one striue with his equall as we vse to say in our common prouerb Let the pot cleaue the pots of the earth For in sending men to their like he taxeth their boldnes and presumption for not considering that in contending vvith God Pâ—ouerb they sought nothing else but how to plunge themselues into their owne ruin As if he should say Doe yee know with whom yee haue to doe Let them know that God will euer be stronger then man and they shall be constrained in the end to giue place But if they so farre forget their owne brittlenes that like Giants they dare scale the heauens then shall they proue by experience it may be when it is too late that they medled with their match and that they haue contended with their Maker who can easily dash his vessels in pieces one against another yea and beate them to pouder as the potter doth the vessels which he hath formed Some expound the word Kerasim workemen or potters and vnderstand it thus Shall the pot rise vp against the potter But they take one letter for another to wit shin for sin which they might easily doe I had rather therefore follow the common reading and content my selfe with this sense
3.16 Psal 114.5 so as the fishes being destitute of water died and rotted Vers 3. I clothe the heauens with darknes and make a sack their couering HE also mentions the thick darknes which was spread ouer the whole land of Egypt for the space of three daies It was not for want of power in God that he succored not the Iewes but it rested whollie in their owne vnthankfulnes Exod. 10.22 for then the heauens were in a maner clothed vvith mourning vveeds because as a faire and cleare day glads our hearts so a darke and gloomie day brings sadnes heauines with it Therefore it is said that the heauens vvere couered vvith a sack or with a mourning garment as signes and testimonies of affliction And if any had rather take them for generall sentences he may do so if he will But as I thinke the Prophet hath respect to the historie touching their deliuerance out of Egypt From whence they might gather that God who had deliuered their fathers after so wonderfull a maner was now letted from succoring theÌ„ in the miseries which oppressed them by reason of their owne vnthankfulnes Vers 4. The Lord hath giuen mee a tongue of the learned that I should know how to minister a word in due season to him that is wearie he will raise me vp in the morning in the morning hee will awaken mine eare to beare as the learned HAuing twice conuinced the people of ingratitude now according to his custome he addes a consolation After a double reprehension he addes a consolation for the Lord so shames vs that he forthwith mindes to free vs from shame and confusion Albeit then vpon good grounds hee hath proued that the people were iustly reiected and perished by their owne deserts yea and had made themselues vtterly vnworthy of deliuerance notwithstanding all this hee promiseth them helpe and succour Now because in a matter so difficult there was need of more then ordinarie authoritie the Prophet saith that God sent him and fitted him with abilitie to execute that which was inioined by him All in a manner doe refer this place vnto Christ as if it suted not to the Prophets person wheÌ„ he saith he was smitten We reade not indeed that Isaiah was so handled and yet it followes not therefore that their argument is sound enough For Dauid complaines that his garments were diuided which properly appertained vnto Christ yet it followes not that the like befell not Dauid For mine own part I am out of doubt that Isaiah brings in himselfe as one representing the person of all Gods seruants as well touching those that were before him as of those that were to succeed him Now hee saith that the Lord gaue him a tongue to the end the promises whereby hee seekes to cheere vp the peoples hearts might haue the greater weight for our faith soone begins to wauer if we once deeme that men speake without warrant Besides the condition of this people was so forlorne that they could not be drawne nor allured by any reasons that could be alleadged to hope or expect deliuerance The summe is then that the message of their present deliuerance is brought them from heauen so as if any will refuse to credit it such a one shall shew himselfe no better then a rebell against God Now howsoeuer the Prophet indeuors to purchase authoritie vnto himselfe in this behalfe yet hence we may gather in generall that none are fit to teach vnlesse they be first taught and instructed of the Lord. None are fit to teach others but such as haue first been taught of the Lord. Thus then all faithful teachers are admonished to craue that of Gods Spirit which otherwise they can neuer haue I grant they ought to studie diligently lest they should get vp into the chaue without sufficient preparation but yet we must hold this principle that whatsoeuer serues to furnish them for able Ministers must be so many gifts of the holy Ghost And to speake the truth what boldnesse and presumption is it to represent themselues in the publike assemblies in the name of God if they bee not the organs and instruments of the holy Ghost That I should know Somewhat must be supplied heere which wee also haue done that is to minister or publish Vnder the word To know he comprehends that wisdome and dexteritie which a Pastor of the word ought to haue that meanes to preach the word faithfully and fruitfully As if he should say I haue been vvell instructed in Gods schoole and therefore I haue attained sufficient skill to speake a vvord in due season for their comforts that are loden with the burthen of their sinnes He calles them vvearie who were broken with many afflictions Chap. â—0 29 as wee haue seene before I giue strength to him that is vvearie And Christ speakes thus Mat. 11.28 Come vnto mee all you that are vvearie and laden Thus hee meanes then that God hath instructed and taught them that he might bee fitted to comfort the afflicted with apt and fit words so as the broken hearts might be healed by the sense and feeling of Gods mercie in Christ Hence we gather that the Ministers of the word ought chiefly to extend their care ouer such as are in distresse Ouer whom the Ministers ought to extend their chiefest cares and to comfort those that are oppressed and in a manner ouerwhelmed with the weight of their calamities and then to teach them wherein the true rest of the soule consists as wee haue shewed Chap. 29 18.12 Moreouer heere we see what euery one of vs ought especially to search after in the holy Scriptures namelie What euery one of vs ought especiaâ—ly to seek in the scriptures how to arme and fit our selues with proper and apt sentences to minister consolation to our owne soules in the time of need He then that shall bee able to cheere vp and sustaine his owne spirit with solid coÌ„fort when things are perplexed nay when they seeme altogether desperate let such a one assure himselfe that he hath well profited in the Gospell I confesse the doctrine of the holie Scriptures hath many other vses For they not onelie containe in them matter that is meete and profitable to comfort the weak and afflicted but also sharpe rebukes and threatnings against the obstinate 2. Tim. 3.16 2. Tim. 3.16 But Isaiah heere shewes that his principall charge was in due season to minister or bring a word of comfort to the Iewes who were now in a maner comfortlesse He vvill vvaken me in the morning Heere the Prophet witnesseth that the Lord is so carefull of the miserable and oppressed that he will giue them comfort in the morning that is to say in time conuenient I grant we are often left destitute of consolation but howsoeuer the Lord suffers vs to languish for a time yet the fit times and seasons are in his owne power in which hee will preuent our necessities
but Abraham Gen. 17.5 Vers 3. Surely the Lord shall comfort Zion hee shall comfort all her desolations and hee shall make her desert like * Or a place of pleasure Eden and her wildernesse like the garden of the Lord ioy and gladnesse shall be found therein praise and the voice of singing THe Prophet shewes that the example propounded in Abrahams person After darknesse light agrees to all ages For as the Lord created so great a stocke out of one man in a moment so will hee replenish his Church by extraordinarie and vnknowne meanes not for once onely but as oft as in the worlds account she is become a widow and barren And thus after S. Paul hath spoken of Abrahams faith and commended the excellencie of it he applies the same doctrine to euery one of vs in particular Rom. 4.24 Where he addes and shall comfort all her ruines it may be thus expounded The Church must be very low b oughâ— before she is fit to receiue comfort The Lord will comfort his Church not onely whilest shee florisheth but euen when she shal be brought to desolation and solitarinesse And it was necessary indeed that she should be wasled and deformed euen to the vtmost before shee could rightly taste the helpe whereof hee heere speakes Whereas it followes that her desert shall be as a place of pleasure the Prophet hath respect to that place of Moses where he shewes how man at the beginning was put into the garden of Eden Gen. 2.15 The Garden of Eden a place of pleasâ—re Gen. 3.23 that is to say into a place of pleasure whence by his owne fault he was banished Now we which are depriued of this benefit and blessing which God bestowed vpon our first father are also scattered vpon the face of the earth and depriued of these pleasures Wherefore when many desolations befall vs and that wee see the order of nature ouerturned and nothing to bee perceiued but miserable wastes and scatterings let vs acknowledge that this is the iust punishment of our infidelitie and of the rest of our horrible iniquities Let vs also remember the sentence pronounced against our father Adam A good meditation for vs in the Churches desolation or rather against his whole posteritie which as we are to do in the whole course of our liues so then principallie when wee see the desolations and wracks of the Church For the earth which otherwise of it selfe vvould abound vvith all sorts of pleasures is now brought into a vvildernes by our fault and the Church which euery where florished is destroyed and laid waste Now in the next place the Prophet addes ioy and gladnes wherby he signifies that there shal be such a wonderfull change that the Church shall mourne nor lament no more for whilest she was oppressed vnder so heauie a bondage there was nothing heard but sighs and grones but being restored she shall reioyce and sing praises vnto God Heere then we are admonished to praise and blesse the name of God after we haue tasted of his liberalitie Psal 14.7 Vers 4. Hearken ye vnto me my people and giue eare vnto me my people for a law shall proceed from me and I will bring forth my iudgement for the light of * Or peoples the people Our slow attention causes God to dâ—uble his exhortation See verse 1. IT is not without cause that the Lord so often calles for audience for wee haue too wofull experience how dull wee are of hearing and chiefly in aduersitie When wee stand in greatest need of consolation then by our impatiencie and faint-heartednes we put it farre from vs. Wherefore it stands euery one of vs in hand to pluck vp our spirits especiallie when aduersities do pinch vs to the quick that by this meanes wee may rouze vp and awaken our spirits and banish all slothfulnes to receiue coÌ„sort Such an attention theÌ„ is heere required as may confirme our hearts in patience till the time of grace be come And thus the Lords meaning is that he will reigne againe and restore his Church to her first estate in which he will haue his name called vpon Albeit the word Law signifies as much as the Edict which the Lord will publish when he is determined to gather together his scattered Church How God wil raigne in his Church yet therewithall he shewes by what meanes he will reigne to wit by his law and by the doctrine thereof And thus we see that where the doctrine of the law is reiected there God reignes not that is to say there men acknowledge him not By Iudgement he meanes the rule of a well ordered gouernment by which he will restore his kingdome He saith that this Iudgement shall be for the light of peoples because miserable men by nature are drawne out of darknes when God begins to raigne and are then enlightened by the doctrine of the word The verb J vvill bring forth is diuerslie translated by the Interpreters because the Hebrue word Raga hath diuers significations for sometimes it signifies to cut and to open sometimes to rest Some then expound I will cause to rest that is to say I will make firme and this sense agrees not ill Many among the Iewes vnderstand it otherwise but I will not trouble the reader with their harsh and intricate expositions I rather willinglie receiue this translation I will bring forth or cause to come forth that is to say I will manifest my iudgement for this I thinke sutes best with the former member Now we know that the Hebrues are wont to vse many repetitions And therefore albeit the Lord repeates one thing twice yet the sense is but one and the same For where he said that a law should proceed from him now he promiseth to bring forth or to manifest his iudgement Vers 5. My righteousnes is neere my saluation goeth forth and mine armes shal iudge the people the Iles shall wait for me and shall trust vnto mine arme HEE confirmes the former doctrine A confirmation of the former doctrine The righteousnes of the Lord hath relation vnto men who haue experience that he is iust When the people were oppressed vnder so sore a bondage they had good cause to think they were iustlie chastised for their sinnes But they might wonder they were thus left and forsaken that Gods worship was dissolued and his holy name blasphemed by the prophane vngodly who committed many outrages against him without punishment That he might giue them some consolation then Isaiah promiseth that God will shortly assist them that so his truth and righteousnes may be published throughout the whole world But by the word Iustice he meanes not that recompence which he giues to euery one but that faithfulnes of the Lord who protects his Saints and bestowes many graces vpon them and keeps his promise touching their deliuerance in not suffring them to be ouerwhelmed This appeares yet better to be so by
oile of gladnesse vers 3. Now this change of their sorrow into ioy is heere againe promised Some interpret double to bee in regard that those whom God hath redeemed should be happie before him and before men But I know not whether this exposition be solid enough or no. I had rather take it more simply then as if the Prophet should haue said The prosperitie of the Church shall be so great that it shall much exceede all the calamities and aduersities wherewith it is now oppressed If she be now then discontented with her estate shee must cast her eies towards this day in which shee shall be most happy And so Saint Paul opposeth a vveight of glory to the momentany afflictions which are suddenly gone 2. Cor. 4.17 The wicked scorne vs without measure for they seeme lustie and strong they abuse their prosperitie and tread vnder their feete the poore children of God but the Lord promiseth in short space to cause the faithfull being deliuered from vnder their tyrannie to reioice in their portion This began to be accomplished when the people returned out of captiuitie but in Christ we haue a more full testimonie of it which daily manifests it selfe and at his last comming shall be finished who will perfectly renue all things and the wicked shall be consumed to the end the possession of the world may be ours To this appertaines that which hee saith by way of yeelding or granting namely that the land is now indeede theirs For then they vaunted themselues as being Lords of the whole world but in the end they should feele that it is the proper and particular possession of Gods children Euerlasting ioy may be referred to the externall estate of the Church because God daily furnisheth them with ample matter of thanksgiuing but in regard they are constrained to swallow many anguishes and are inuironed about with all kindes of incumbrances this prophecie is not accomplished vntill the ioy of the Spirit hath gotten strength in vs and obtained the full victorie in our hearts nor till wee feele that sweete peace which passeth all vnderstanding to raigne there as saith Saint Paul in Phil. 4.7 Col. 3.15 which peace onely the Saints of God inioy when they feele liuely testimonies within them of their adoption Hee calles it perpetuall to shew how farre it differs from the ioy of the wicked 〈◊〉 â—rence 〈…〉 â—ene 〈◊〉 of the 〈◊〉 and tâ—â—â—cked which is but of short continuance and suddenly vanisheth away yea and is conuerted into gnashing of teeth Vers 8. For I the Lord loue iudgement and hate robberie for burnt offering and I will direct their worke in truth and will make an euerlasting couenant with them Aâ— hoâ—taâ—â—â—â—â—led to 〈◊〉 â—â—â—er 〈◊〉 â—â—natioÌ„ THe Prophet not onely confirmes that which he hath promised in the name of God but also exhorts the Iewes to repentance and shewes them from whence they were to looke for saluation and with what a terrible Iudge they had to deale For he reasons from the nature of God and thence shewes after what manner they were to frame their liues that so they might not reiect this grace of God now offered them by their owne rebellion Vnder the word iudgement he comprehends all iustice and equall dealing For hee opposeth this word to those idle inuentions whereby the Iewes thought to satisfie God withall which yet were but cloakes for their wickednes But as we haue often seene heeretofore the Lord cares for none of these maskes and vaine pretences but onely requires the true puritie of the heart and hands purged from all iniquities He then that will be approued of God with all that he performes in his seruice must needs haue a pure heart and leade a blamelesse life Hating robberie for burnt offerings Whose seruice it is that God approues of Vnder a part he comprehends all the fained seruices of God And by burnt offering is vnderstood all sacrifices There is nothing then more hatefull then that men should sacrifice their robberies and cosenages vnto God or when they mingle their lies hypocrisies and filthinesses of heart therewith or in defrauding God maliciously of his right doe corrupt his pure worship But this is a vice not onely practised of that age but in all times For euery one will seeme to serue God and the wicked themselues will be ashamed to be without the appearance of deuotion in regard the sense and feeling of the diuine nature is so ingrauen in the hearts of all men that it cannot be raced out But in the meane while the most part of men doe but trifle dallie with God and labor to satisfie him with pretie gawdies and toies Isaiah therefore condemnes and detests such an hypocrisie and teacheth that the Lord rather requires mercy of vs then sacrifices Hos 6.7 Mat. 9.13 and 12.7 For wee cannot serue God vnlesse vve obserue the duties of the second table namely in abstaining from all violence and fraudulent dealing for he who either deceiues or offers violence to his neighbours doth also therewithall offer violence vnto God himselfe To bee short the Prophets meaning is to teach vs the true meanes to attaine repentance The meanes to attaine true repentance first if in casting off all hypocrisie and in reiecting all inuentions of men the seruants of God doe giue themselues to the duties of brotherly loue I vvill establish their vvork Some expound The reward of their work But I rather thinke heereby are vnderstood all the enterprises of this life vnto which the Lord promiseth an happie successe That which men purpose in themselues to doe comes not to a good end Why mens affaires hauâ— commonly ill successe either in regard they neglect to aske counsell of God or because they doe not things vnder his conduct and leading And therefore they worthily beare the punishment of their boldnesse for they either trust in their own counsels or depend vpon chances Now in any of all thesc things there is not so much as a dramme of truth but onely a deceiueable shadow of it On the other side it is no maruell if all things prosper well in their hands that are gouerned and directed by the holie Ghost and doe whollie cast both themselues and their affaires vpon the prouidence of the almightie for all prosperitie doth absolutelie flow from his onely blessing Moreouer by the word truth is vnderstood an equall course for the vnbeleeuers are sometimes puffed vp with a worldly ioy but it foorthwith vanishes into smoke In the end of the verse hee shewes the cause of this stabilitie namely God doth not only guide them with his hand for once and so away but directs them in their way continually Loe here the solid stay and vpholding of our perseuerance to wit in that he vouchsafeth to make an euerlastâ—ng couenant with vs wherein he binds himselfe voluntarily and freelie bestowes all things vpon vs albeit in truth he owes vs nothing at all Vers 9. And
space seeing 863. yeres were expired since they began to possesse it and 1400. yeeres and more since Abraham entred into the land of Canaan But the promise must be considered in which it was said that Abrahams posteritie should inioy the land as an euerlasting possession Gen. 17.8 and 48.4 This was but a little vvhile therefore if it be compared vvith eternitie The people of God then obiect this short time vnto him not as accusing him of breach of promise but to put him in mind of his couenant and that he should rather haue respect to his owne goodnesse then to the chastisements which they had iustly deserued And after this manner the ancient Church complaines in Ps 102.23 24. that her strength was abated in the way that her daies were shortened and therefore praies that God vvould not cut her off in the midst of her daies because the fulnesse of time depended vpon the comming of Christ Our aduersaries This complaint was much more grieuous namely that the wicked prophaned that land which God had consecrated vnto himselfe And the truth is this went neerer to their hearts then all the rest of their miseries And good reason for we ought not so much to respect our selues as Gods seruice and religion And this is the end of deliuerance to wit that there might be a people which might praise and worship the Lord purely Vers 19. Wee haue been * Or a long time as they ouer whom thou neuer barest rule and vpon whom thy name was not called THe Prophets sense may admit two expositions For some take this place as if the people obiected vnto God that they were chosen when other nations were reiected and that this couenant was ratified from the time of old The other exposition which I rather follow is this that the people complaine and reply vnto God that there is no difference betweene them and the heathen in regard they had no succour nor refreshing at all in their aduersities which they hold to be an absurd and an vncomely thing This is a notable sentence and very worthy of memorie for heere wee see it is lawfull for vs to powre out our complaints vnto God when afflictions presse vs aboue measure and to set our calling before him to mooue him to succour vs thereby testifying what great difference hee makes betweene vs and strangers Ouer vvhom thy name is not called vpon This comes all to one sense For the peoples meaning is that Gods calling ought not to bee abolished And indeed it is not the Lords will that wee should call vpon him in vaine for praiers are vnprofitable and vanish in the aire vnlesse the Lord haue respect vnto vs. Heere note also one marke of the Church namely A note of the Church that Gods name is there called vpon The wicked cannot call vpon him because there is no accesse vnto him but by his word of which Faith brings forth praier they haue no knowledge and the refore faith is neuer separate from praier For where faith is there is also praier and if it be not there let vs know for a suretie that there is no faith nor hope at all Oh that thou wouldest breake the heauens and come downe Master Caluin makes this part of the 19. verse and that the mountanes might melt at thy presence OH that thou vvouldest breake The Hebrew particle as I take it comprehends a wish For though it hath many significations yet the scope of the text shewes that this agrees better to this place then any other For the faithfull heere enter into a more ardent praier as often it falles out when in the sharpest afflictiōs a set forme of words would want sufficient vehemencie to expresse our desires He saith that God breakes the heauens when hee suddenly shewes some memorable and rare signe of his power And the reason of this maner of speech is not onely in regard that men being in great distresse are wont to lift vp their eies to heauen from whence they expect helpe but because miracles also make way for them by breaking the ordinarie course of nature Now it seemes that God is shut vp in heauen whilest hee neglects to succour vs and lets all things in the world to goe at six and seuen For this cause then it is said that he opens and breakes the heauens vvhen he giues vs some signe of his presence at such a time as vve iudge him to be farre remote from vs. But these things are spoken according to our naturall reason as is also the clause That thou wouldest come downe for what neede is there that God should change his place Hee applies himselfe thus to our weakenesse that we might the better comprehend that which is said to vs of him That the mountaines vvould melt That is to say Oh cause thy Maiestie and glory to appeare in such wise as the elements being astonished at the feeling thereof might bow to giue way vnto thee as shall bee declared more at large by and by THE LXIIII. CHAPTER That which in our bookes is made the beginning of this 64. Chapter is in the Commentarie annexed to the last verse of the 63. Chapter where you shall find it expounded Vers 2. As the melting fire burned as the fire caused the waters to boile that thou mightest declare thy name to thy aduersaries the people did tremble at thy presence 3. When thou didst terrible things which wee looked not for thou camest downe and the mountaines melted at thy presence A confirmation of the former wish in this and in the verse following WEe may reade all this in the future tence or in the subiunctiue As if hee should say Lord if thou wouldest come downe the people would tremble at thy presence thine aduersaries would forthwith melt away But I thinke it to be more natiue as I haue turned it for it is very sure that the Prophet alludes heere to Mount Sinai Exod. 19.20 where the Lord manifested himselfe openly vnto the people Hence also it appeares how vnaduisedly this Chapter was distinguished seeing the contents thereof is recited for the confirmation of the former vvish which should haue been placed in the beginning We haue elsewhere seene that when the Prophets mention the reliefes which God hath giuen to his people they still bring in testimonies concerning the deliuerance out of Egypt Note And as oft as they speake of this historie they therewithall comprehend whatsoeuer benefits God bestowed vpon his people not onely when hee deliuered them from vnder Pharaohs tyrannie and appeared vnto them in mount Sinai but that also when by the space of 40. yeeres he furnished them in the desert with all things necessarie who hauing subdued and wasted their enemies did put them in quiet possession of the land of Canaan To bee short they comprehend all the testimonies whereby in times past he shewed himselfe gracious to his people and terrible to their enemies The Prophet saith that
And thus they were not restrained by any feare or awe of God because they esteemed of religion but as a fable He also comprehends other wickednesses in adding that they rose betimes to doe euill for he speakes not of the Caldeans or Assyrians but of such as would bee held to be of the number of the faithfull and boasted that they were the children of Abraham Vers 21. Which made a man to sinne in the word and tooke him in a snare which reproued them in the gate made the iust to fall without cause WE haue told you heretofore with whom the Prophet had to deale namelie with hypocrites and prophane contemners who esteemed all the reprehensions threatnings of the Prophet but as wind and had forged to themselues a god of their owne deuising For such who only sought libertie to liue as they listed in their lusts and wicked courses were vtterlie vnable to beare the sharp reprofes of the Prophets neither would they bee touched nor repressed by their good willes For which cause they were diligent in noting and obseruing their words either to snarle at them or to wrest something or other to their purpose Neither do I doubt but he here taxeth the wicked who were offended at the plainnes of the Prophets and with their sharp and vehement rebukes as if they meant to bring the necks of the people princes and priests vnder their girdles Thence it is that these calumniations and false accusations are raised vp against the faithfull seruants of God at this day thence is it also that such doubtfull and curious questions are propounded vnto them euen as nets and snares to put the innocent in hazard of their liues or else to plunge them into some imminent danger And we see that the Scribes and Pharises did the like euen to Iesus Christ himselfe Math. 21.23 and 22.17 Iohn 8.6 The last member of the verse which is added by way of exposition shewes that this is not to be vnderstood of slanders and other cunning deuises in generall by which the subtle are wont to intrap the simple for the Prophet rather more plainly condemnes the wicked conspiracies by which the vnbeleeuers indeuor to exempt themselues from all reprehensions and censures Now in regard that their assemblies were kept openlie for giuing sentence in iudgement and that the gates were alwaies replenished with people the Prophets tooke opportunitie from thence to reproue all sorts so as they spared not the Iudges themselues For the matters of life and death at that time were in the hands of such wicked and godles wretches that it was needfull to rebuke them very sharplie But in stead of making any good vse of these admonitions to come to amendment of life they became so much the worse and raged against the Prophets and laid snares to catch them for as Amos saith They hated him that reproued in the gate and abhorred him that spake vprightlie Amos 5.10 This appertaines to all and especiallie to Iudges and rulers in Common-wealths who are the most impatient and wil by no meanes abide the least reproofe They loue to reigne as Kings and would be so esteemed of others also albeit they be worse indeed then the meanest good subiect The expositors agree not in the exposition of the verb Iekoshun which signifies to spread nets for some take it to chide others to do wrong as if the Prophet accused the malepertnes of those who gaue ouer themselues to violence and by meanes thereof banished such out of their presence as should any way touch thē in their reputations But as I hope the readers will approue of that reading which I haue followed He also saith that the iust was ouerthrowne without cause for they did what they could by craft and wicked practises to bring the iust into hatred as if they had been the only wicked men in the world but after they haue borne their scoffes and reproach for a while their enemies at length shall come to destruction Vers 20. For this is the Consolation which the Lord giues the faithfull to wit that he will not suffer the wicked to scape so scot-free but they also shall snart for it and in the end shall be suppressed howsoeuer for a time they had the world at will Let patience haue her perfect worke But we must haue patience to wait for the accomplishment of these and the like promises Vers 22. Therefore saith the Lord vnto the house of Iaacob euen he that redeemed Abraham Iaacob shall not now be confounded neither now shall his face be pale THis is the conclusion of the former sentence for he comforts the people to the end they should not despaire in this poore and wofull estate into which they should be brought It is also needfull to note the time vnto which these things ought to be referred to wit to the time of the captiuitie when the Temple was ouerthrowne the sacrifices abolished so as it seemed religion was whollie rooted out and all hope of deliuerance taken frō them There was great cause therefore why the hearts of the people should be susteined and vpheld by these prophesies to the end that the wrack and ruine of all things being come vpon them they might haue this planck as it were to saue themselues from Ship-wrack vpon which if they kept themselues firmely they might by meanes thereof come safe to the shore By this let vs be warned also to imbrace the like promises by faith and when all things shall seeme desperate yet let vs rest vpon them with our whole hearts Now he speakes of the house of Iaacob in which we are to note that the vertue of Gods word is perpetuall and of such efficacie that it brings forth fruit as long as there is a people in the world which adores and stands in awe of him For there are alwaies some whom God reserues because he will not suffer the race of the faithfull to perish Doubtlesse there is an end and thy hope shall not be cut off Prou. 23.18 None that trust in him shall be confounded Psal 34.22 Hath the Lord spoken it then let vs beleeue him and doubtlesse the time wil come in which we shal reape the fruit of our faith For as his truth is firme and stable in it selfe so if we rest constantlie vpon him wee shall neuer be destitute of comfort It is not without cause also that he addes that God who now promiseth to be mercifull vnto Iaacob saith that he redeemed Abraham for he therein brings the people to the beginning of the Church that cōsidering Gods power which from time to time was manifested by so many famous examples they might haue no occasion at all to call his truth into question If so be then they gloried in that they were the children of Abraham Abrahams deliuerances they were also therewithall to thinke from what place the Lord did first deliuer him to wit from the seruice of idols which he and
his father worshipped Iosh 24.2 But he redeemed him often besides that to wit when he was in danger in Egypt and in Gerar Gen. 12.17 20.14 Also when he discomfited the Kings Gen. 14.16 Lastly when God granted him issue euen at the time when hee was past power to beget any Gen. 21.2 For albeit the Prophet had a speciall respect to Gods adoption when he commanded him to goe out of his fathers house yet vnder this redemption he comprehends also all the benefits which God bestowed vpon him for we see that Abraham was not redeemed onely once that is from extrem dangers and perils of death Now if the Lord raised vp his Church in the onely person of Abraham and that in such a time as he had lost all strength to beget any children to conserue the same after him will not the Lord preserue it for the time to come when in mans iudgement it was as good as forlorne A singular consolation What a miserable waste was there of the Church at the comming of Christ How many enemies were there which opposed the same Yet did he set vp this his kingdome in despite of them all the Church florished and made all the world to wonder at the glorie of it Let vs not doubt then but that the Lord will in his due time manifest his power both in auenging himselfe vpō the enemies of his Church which oppresse it and in restoring of her to her first beautie When he saith Iaacob shall not be confounded we often see that the faithful are constrained to hang downe their heads with shame as Ieremie witnesseth I will put my mouth in the dust Lament 3.29 Also Micha Mich. 7.16 saith The time is come in which the wise shall put their hands vpon their mouth and licke the dust for when the Lord corrects his people so sharplie the faithfull must needes bee confounded therewith But the Prophet afterward shewes that this shall not indure for euer Let vs not dispaire then in aduersitie for albeit the wicked make vs their laughing stockes and lade vs with all the indignities in the world Harken to this O thou troubled soule and know it for thy selfe Iob. 5.27 yet will the Lord in the end draw vs out of this shame and confusion of face Yet the Lord therewithall shewes that this fauor belongs not vnto such proud ones who either are obstinate or oppose their hard heads against Gods blowes that hee laies vpon them but that it onely belongs vnto the humble who are bowed with shame walking humbly with their heads bowed downe But may some obiect Obiect how can it bee said that Iacob shall not be confounded seeing he was dead long before it seemes hee attributes some feeling to the dead and then they know what we doe in this world thence the Papists argue that the dead know all that we doe I answer Ans there is here the faining of a person which is often found in the Scriptures in which sense Ieremy saith That a voice was heard in Ramah Rachel weeping for her children and would not be comforted for them because they were not Ier. 31.15 For in that place he sets forth the destructiō of the Tribe of Beniamin by the lamentation of Rachel which was the grandmother as it were So Isaiah brings in Iaacob couered with shame and confusion in regard of the vices and wickednesses of his posteritie For as a wise sonne is the glory of his father so a foole is an heauinesse to his mother Prou. 10.1 Although mothers doe cocker their children most yet are they ashamed when they see them offend How much more fathers then Simile whose loue being guided by discretion are chiefly carefull for the well ordering and instructing of their children Must they not needs be much more grieued in seeing them wax wicked and dissolute But the Prophet meant here to touch the people to the quicke in setting Iaacob their father before them who being adorned with such rare graces of God was now dishonoured by his successors so as if himselfe had been present to haue seene them it would haue constrained him to blush for shame He therefore taxeth the vnthankfulnesse of the people who in stead of honouring dishonored their father Vers 23. * Or for whē he shall se◠c. But when hee seeth his children the worke of mine hands in the middest of him they shall sanctifie my name and sanctifie the holie one of Iaacob and shall feare the God of Israel THe particle Chi is here to bee read in its proper signification to wit For because the Prophet giues a reason why the shame of Israel should be taken away that is he should haue children raised vp vnto him againe as it were from death to life In that the Lord cals them the worke of his hands I nothing doubt but he therein meant to expresse the admirable worke of their redemption for he makes those new men as it were whom hee adopt◠and ioines vnto him for his children as it is said Psal 102.19 The people that shall be created shall praise the Lord in which place the holie Ghost doth in like manner speake of the restauration of the Church See chap. 4◠7 For there is no mention heere of that vniuersall creation of mankind vnder which all good and bad are comprehended as wee haue often said but he now brings vs to the knowledge of his power to the end we should not iudg◠of the saluation of the Church by viewing her present estate Here therefore wee must note diuers oppositions first betweene the deformitie of the Church and her beautie or excellencie betweene glory and shame secondly betweene the people of God and other nations thirdly betweene the worke of Gods hands and the worke of men for the Church can no way be reestablished but by the onely hand of God fourthly betweene her florishing estate and that miserable waste by which she was pittifully rent in sunder before For he calles the middest of her a perfect restauration by which the people shall be so reunited and ioyned together that she shall not only possesse the borders of the land but the middest and the chiefe place thereof also Lastly he shewes what the end of our redemption is The end of our redemption noted whē he saith That they shal sanctifie his name for we are all created to the end Gods goodnes may be magnified amongst vs. But because the most part of men doe shun this end God hath chosen his Church in which his praises do sound and continue as it is said in the Psalme 65.2 Praise waiteth for thee ô God in Zion Praise waiteth for the Lord but it is in Zion Now because many sheep in the flock grow corrupt the Prophet assignes this office to the faithfull whom God miraculouslie had preserued Moreouer because the hypocrites honour God with their lips and are farre from him in their hearts as we haue