God◠oath as the Apostle saith Heb. 6.16 but God hauing no superior sweares heere by himselfe We must note the cause of this oath It is euen to sustaine the infirmities of the Saints lest they should float vp and downe in vncertainties What a wonderfull goodnes of God is this who to remedy our diffidence disdains not to vse his owne name as if hee laid it to pawne On the other side how grosse and vile is our incredulity if this oath doe not satisfie and content vs Now seeing God reserues to himselfe the confirmation of all truth we must take good heed when wee are constrained to call him for a witnesse in othes Gods name not to bee mingled with creatures in our othes that wee mingle not his name with Saints or any other creatures whatsoeuer but vsing it with such reuerence as is meete let vs reserue his honour full and whole vnto himselfe The vvord is gone forth The meaning is that whatsoeuer the Prophet hath published at Gods commandement is firme and sure As if hee should say This commandement passed not from me vnawares In this sense the word righteousnesse is often taken for a true speech and such as shall alwaies bee found so and therefore he saith that his word cannot be called backe To this appertaines the other member shall not returne that is to say it shall still grow to perfection vntil it appeares by the effects that it came from a God most iust true and almightie Men inconstant for man a will call backe his word when he meetes with any difficultie that may hinder him from keeping the same But because nothing can let God from executing his determinations God vnchangeable the Prophet rightly concludes that the course of this word cannot be stopped nor broken off by any inconuenience at all The particle That is must serue heere for an exposition to wit Behold vvhat this vvord is Euery knee shall bow vnto mee By this hee meanes that all nations shall bow before God because the deliuerance of the Church shall terrifie the whole world Yet withall it followes from hence that his true worshippe shall also be receiued among all nations For we cannot truely bow the knee before God What it is to bow the knee to God till he hath manifested himselfe vnto vs. Men may indeede present a kind of seruice to the one God whom yet they know not there is nothing but vanitie and illusions in all this He speakes heere then of that true religious seruice which proceedes from such a knowledge of God as is rooted in the depth of the heart for where no faith is there can bee no sincere worshippe True faith as wee know staies not her selfe vpon any vncertaine or vnknowne thing He sets forth the thing signified therefore by the signe The thing signified see forth by the signe as the Scriptures are often wont to doe Whence we gather that God requireth the outward seruice of the body for the Prophet separates not the externall profession of religion from the internall affection of the heart It is in vaine then for such inconstant spirits to brag A friuolous excuse of temporisers that they can honour and worshippe God in their hearts though they bow their knees before Idols It is in vaine for them I say to make so friuolous an excuse seeing the inward beliefe of the heart cannot bee diuided from the outward confession of the mouth For with the heart man beleeues vnto righteousnesse and with the mouth he confesseth vnto saluation Rom. 10.10 For this cause the Lord approoues of their integritie and vprightnesse in his seruice that had not so much as bowed a knee to Baal 1. King 19.18 Saint Paul applies this text to the last iudgement where he saith that all shall bee constrained to appeare before the iudgement seat of Christ Although it is applied heere to the peoples deliuerance out of Babylon to the spreading abroad of the Gospell and to the establishing of the kingdome of Christ But the Apostle holds it for granted which we also are not to bee ignorant of that that which appertaines to Christs kingdome ought not to be restrained to some parts of it onely but to stretch it selfe throughout the whole course thereof euen till the full and perfect accomplishment of the whole appeare What is it then to bow the knee vnto Christ It is vvhen his doctrine is obeied What is meant by bowing of the knee to Christ and the preaching of the Gospell receiued But many still resist it and boldly contemne it Satan plots sundry mischiefes and with open mouth rageth against it continually so as the accomplishment of this prophecie seemes yet to be very farr off The knee shall then truly be bowed to Christ when he shall triumph and hath put downe and destroied all his enemies and when he shall appeare in maiestie and in glory to all which Satan and his supposts doe now seeke to abolish And therefore S. Paul teacheth that when Christ shall ascend vp into his Throne to iudge the world then shall that be accomplished which began to take effect from the beginning of the Gospell which we also see to draw neere from day to day The verb to sweare is put for seruice reuerence or subiection by the figure called Synecdoche whē a part is taken for the whole An oth also is part of the honor which is due vnto God An oth part of Gods honor for by it we confesse and acknowledge that he is the author father and lawfull protector of all truth and that all things are naked and bare before his eies Heb. 4.13 When this honor therefore is giuen to Idols Gods Maiestie is thereby violated with an execrable sacriledge thus then those which serue him purely sweare only by his name and by nothing else See Chap. 19.18 But we haue spoken of this matter in another place Vers 24. Surely he shall say In the Lord haue I righteousnes and strength he shall come vnto him and all that prouoke him shall be ashamed We must proceed from faith to feeling HE shewes what true faith is and what worship God approues of to wit when we haue not only a bare knowledge of him or thinke in our hearts that there is one God but when we also feele what a one he is to vs. Whosoeuer he be then that contents himselfe with a naked apprehension of God is farre off from that faith which so knits vs vnto him that we feele him dwelling in vs according as S. Paul would haue vs not only to know Christ but that he also should dwell in our heares by faith Ephes 3.17 For he that contemplates of an idle god in the heauens sitting at his ease will neuer bow his knee before him with a sincere heart neither will he euer make a franck and willing confession vnto him Now because righteousnes and strength God the author both of righteousnes
and let them take counsell together who hath declared this froÌ„ the beginning or hath told it of old Haue not I the Lord and there is none other God besides mee a iust God a Sauiour there is none besides me A comparisoÌ„ betweene Gods predictions and those of the Idols AGaine hee protests against all such as might trouble the Iewes or weaken their faith by their scornings For the Prophet aimes alwaies at this marke to wit that hee may fortifie the peoples faith against the assaults of the Gentiles because the poore Iews who were so extreamly handled were in danger of staggering in the midst of so many great and violent temptations had they not had some pregnant arguments set before them to hold them in their faith and obedience towards the true God Thus then hee permits the prophane to bring in whatsoeuer they can for the maintenance of their cause Where he saith let them consult together it is added in token of the greater boldnesse and confidence for the Prophets meaning is that they shall gaine nothing as wee haue said before albeit they conspire neuer so much together It may be also hee meant to shew how there was nought else but vanitie and deceit in all that which the Idolaters dreame of touching the excusing of their errors Make what pretences you will then saith he to colour your inuentions yet shall Gods word be strong enough to sustaine the faith of his seruants Hee calles them therefore to a right examination of things that they may compare all the brags of the Infidels touching the predictions of their Idols with the Law and the prophecies I willingly receiue that which is affirmed by all to wit that the Prophet speakes of the deliuerance of the people But in regard the ouerthrow of the Babylonian Monarchy was ioined therewithall therefore I thinke one of these things is compared with the other And because one sentence is repeated twice these two words Mikkedem and Mean are as much in effect as if he had said From the beginnig and from the times past for this prophecie was published long time before the things prophecied were accomplished whereby the faithfull might euidently perceiue that it was God which spake To prescience he addes his power as we haue often said and yet withall he shewes to what end God is powerfull euen to saue his people Vers 22. Looke vnto mee and yee shall bee saued all the ends of the earth shall be saued for I am God and there is none other HItherunto hee hath spoken onely to the Iewes Now the Prophet turnes his speech from the Iewes to the Gentiles as if saluation appertained to none but them Now he extends his speech further off for he cals a great audience to him euen the whole world to partake of the hope of saluation and therewithall condemnes all nations of vnthankfulnes if in giuing themselues still to be seduced with erâ—ors they obstinately shunned the cleere light which was offered For can a man commit a greater sinne then directly to reiect his owne saluation God commands all then to looke vnto him to which Commandement he addes a Promise for this hath greater weight in it and confirmes the matter much more then if he had set it downe simply by way of a command We haue in this text therefore an excellent testimony touching the vocation of the Gentiles wherein wee see how the Lord indifferently calles all sorts of men vnto him the partition wall being broken downe which separated betweene the Iewes and the Gentiles Eph. 2.14 Moreouer wee are heere taught the true meanes how to obtaine saluation euen to looke vnto God and to turne vnto him with our whole heart But we must looke vnto him with the eie of faith that we may imbrace the saluation promised to all in Iesus Christ For God so loued the world that he gaue his onely begotten Sonne that vvhosoeuer beleeues in him might not perish but haue euerlasting life Iohn 3.16 Now when hee exhorts all the ends of the earth All haue erred he shewes that all men haue hitherunto erred out of the right way haue had no respect vnto the true God for where infidelitie raignes there God cannot be discerned from Idols In a word he shewes that the condemnation of the whole world ariseth from doting vpon their owne inuentions whereby they forsake the liuing God for from the knowledge of him flowes eternall and assured saluation The way to saluation described The Lord then reacheth out his hand to saue all nations and shewes them what way they should take to obtaine it And thus it appeares it fel not out by chance that the Gospell was generally preached vnto all nations vnder heauen but that it proceeded from Gods decree who had ordained it so to come to passe long before Yet hee accuseth the Gentiles of blindnesse as I haue said ere while in that they turned their eies after vanities and ranne which way soeuer their giddie spirits led them For howsoeuer by nature they could not find out the true God hauing from their infancie been trained vp in superstitions and were bewitched with them yet God had iust cause notwithstanding to blame them for the prophane contempt of his grace Hypocrisie you know is alwaies wrapped in ignorance Hypocrisie alwaies mixed with ignorance so as men had rather bee deceiued through vaine deceits then to be led the straight way vnto God Vers 23. I haue sworne by my selfe the word is gone out of my mouth in righteousnesse and shall not returne * O that is euery knee c that euerie knee shall bow vnto mee and euerie tongue shall sweare by me HE addes a more manifest confirmation to the former sentence A confiâ—mation of the fâ—rmer sentence for because this calling was extraordinary and vnheard of hee therefore addes an oath as men are wont to doe in things that are strange and hard to be credited The Iewes might haue made replies in regard they were then reputed the onely elect people But in that he confirmes it with an oath all contention is taken away I grant the Prophet aimes againe at the same marke that he did in vers 6. to wit that Gods glory shall so shine in the restauration of the Church that all the world from the rising of the Sunne to the West shal admire the same or to tell it you in a word that the signes of Gods power shal so shine in this deliuerance that all nations shall bee confounded with feare and astonishment In the meane while hence wee may gather that which I touched before namely the Gentiles are heere equalled with the Iewes so as God shall be the common father of all and his name called vpon in all places Now God sweares by himselfe because there is none more sufficient to be a witnesse of his truth for he is the truth it selfe Men sweare by greater then themselues The câ—use of
out to draw their prognostications from thence He derides their vaine brags then as if he should say They retire to their regions but they shall vvander in their imaginations and shall find no place of refuge If any had rather vnderstand it of their reuolt from whom Babel looked for present helpe in time of need I gainsay him not THE XLVIII CHAPTER Vers 1. Heare yee this O house of Iakob which are called by the name of Israel and are come out of the waters of Iudah which sweare by the name of the Lord and make mention of the God of Israel but not in truth nor in righteousnesse Now the Prophet directs his speech to the Iewes NOW hee directs his speech to the Iewes whom hee chiefly respected in the whole chapter before going For he was not sent to the Babylonians but so speakes to thē that still his meaning is the Iewes should make their profit of it for whose good he was principally appointed The drift of Isaiah in this Chapter ordained to that high and excellent calling He hath foretold the ruine of Babel then to the end the Iewes might in patience and silence wait for their deliuerance and yet that the greatnesse and power of their enemies in the meane while might not daunt nor discourage them But resting securely vpō these promises they might stand with inuincible force against al temptations Now in as much as the Iewes were somewhat obstinate and would not easilie be brought to credit these promises as also that Isaiah by the spirit of prophecie wel foresaw how stiffe necked and rebellious they would proue euen in their captiuitie he therefore reproues them thus sharply Ezech. in Chap. 33 31. shewes at large how great their incredulitie was when they murmured against God and fel off the hooks making no more account of these promises then of so many fables It is not without cause then that Isaiah is so vehement shewing that they much dishonoured the Lord in that they would not rest vpon his truth He speakes to Israel but so as to Israel degenerate Israel in name and not Israel in deed Hee giues them not this title then by way of honour but rather to conuince them of their false confidence in that they wrongfully vsurped this honourable title and nothing at all answered the truth thereof in their practise For why did God dignifie his seruant Iakob with this name but because he shewed himselfe valorous and inuincible in aduersitie Which appeares by that vvrestling he had with God who pitcheth the field as it were to make warre vpon vs when hee exerciseth vs with diuers tribulations Gen. 32.28 How could this title agree then to his successors Prou. 24.10 when they fainted and forsooke their confidence in the day of aduersitie He afterwards reprocheth them in that they nothing at all resembled the holy fathers from whom they were descended By vvaters vnder a figure hee meanes the fountaine and spring from whence the Iewes issued for I allow not of the Rabbines ridiculous glosse who by the word waters vnderstand that sperm whereof children are ingendred because it is moist and waterish but it is a similitude very fitly drawne from waters which flow from a spring Now hauing taxed them for bastard and degenerate children he addes that they falsly couer the same title vnder the cloke of pietie and religion from the truth whereof they were also reuolted Now because an oath is a part of Gods worship An oath a part of Gods worship he heere puts it for the whole vnder the figure synecdoche For as the Idolaters offer God great wrong in swearing by their Idols so the true worshippers doe highly honour him in swearing by his name for thereby they protest to haue but one God whose name they thus glorie in But in this place the Prophet inueyes bitterly against the hypocrites Hypocrites taxed who had nothing in their mouthes but the name of God and tossed it continuallie vpon the tip of their tongues but in the meane while their hearts were farre off from him as it is in Chap. 29.13 for this cause he saith But not in righteousnes which word he takes heere for vprightnes and soundnes of heart without which nothing we doe is acceptable before God Or truth and righteousnes may be taken for words of one signification as if he should say There is nothing but hypocrisie and vaine shewes in all your doings you professe your selues to be the seruants of the God of truth and behold you let all the world see that you are stuffed with disloyaltie and lies Vers 2. For they are called of the holie Citie and stay themselues vpon the God of Israel whose name is the Lord of hosts An amplification of the Iewes hypocrisie HE holds himselfe to the point still and in other words refutes their vaine shewes for falsly they gloried to be citizens of the holy Citie and yet they stuck not to pollute and defile it with their leaud practises Ierusalem was worthily reputed holy in regard God had sanctified it for the place of his abode but it was prophaned with so many abuses that there was no holines at all in a maner left in it In the 15. and 24. Psalme wee see who are worthie to be esteemed the true citizens of Ierusalem but seeing the Iewes blushed not to play fast and loose with God they thought it enough to couer themselues vnder this vaile Iere. 7. of the Temple of the Lord the Temple of the Lord. Where he saith they staied vpon the God of Israel hee speakes not of a true confidence but of a malepart boldnesse For as the faithfull stay and rest vpon the Lord with their whole hearts so hypocrites doe falsly maske themselues with his name and are besotted with a vaine and fond perswasion they contemne all things yea they feare not impudentlie to disgorge this brag Tush God will surely help vs he will neuer forsake his people as if God were a softerer of such a prophane crew To be short they cast his lawes behind their backs and tread them vnder their feet and yet protest with high termes that God is the stay of their saluation But to the end they should not thinke to escape vnpunished for such dallyings the Prophet affirmes that Gods maiestie and glorie shall no whit be impeached though hypocrites indeuor to transfigure him at their pleasures For in calling him the Lord of hosts he addes it as a threatning to the end they might know that the God of Israel vnder which title they vainely couered themselues was also the Lord of hosts to punish such hypocrites and that could not indure to be thus mocked and trifled withall Vers 3. I haue declared the former things of old and they went out of my mouth and I shewed them I did them suddenly and they came to passe HE accuseth the Iewes of ingratitude Before he taxed their hypocrisie they now their
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
these heauenlie graces flow as S. Paul teacheth vs Ephes 1.3 Seeing therefore we now enioy these benefits whereof we haue been so long depriued let vs blush for shame that with our tongues we haue not rendred vnto Christ that glorie which is due vnto him also that we haue neglected to applie the vnderstanding which he hath giuen vs to the aduancement of his kingdome and to the furtherance of his seruice for by neglecting these things we haue manifested to all the world that his kingdome hath no place in vs. To conclude for as much as fooles are wont to be rash and headie therefore the Hebrues take hastines for follie for wise men are commonlie warie and slow in that they take in hand Vers 5. A niggard shall no more be called liberall nor the churle rich THe Prophets meaning is that all things shall be brought into their order that men should not esteeme vices vertues as they did in times past For where gouernment is confused the couetous reigne as Lords because men vsuallie iudge of vertue by power and riches Let a poore man be neuer so honest religious yea and liberall according to his abilitie yet he is generallie despised of all In an ill gouerned Common-wealth therfore all things are out of frame but the contrarie easily discouers all such iuglings For let vertue once be in request vice will forthwith be brought to light The godly also haue greater libertie to represse the pride of such as before trode all iustice and equitie vnder foote Besides in regard the Prophet speakes here touching the state and reformation of the Church the gouernment whereof is spirituall we must yet raise vp our minds a little higher that wee may refer all this vnto Iesus Christ whose peculiar propertie it is to discouer the vices that are hid and to take away the vailes impediments which change the outward face of them by reason whereof they are for the most part praised no lesse then if they were vertues indeed This hee doth by the Gospell How so Through the preaching thereof he laies those wickednesses open which before were close and secret and makes them appeare in their owne likenesse so as none shall be beguiled by outward appearances vnlesse he will wittingly close vp his eyes Will yee see the reason then why the Gospell is so generally hated of the world No man would willingly haue his secret filthie thoughts and vile actions made manifest The Philosophers dispute very well in manie places touching couetousnesse and liberality and in some sort discouer the differences betweene them but they gage not the consciences to the bottome neither doe they truly distinguish betweene the one and the other This cannot bee done but by Christs light when hee shines by his Gospell discouering the inmost secrets of our hearts bringing vs to a spirituall and willing obedience We are here therefore called to the iudgement seate of Christ who onely vnmaskes hypocrisie causing vs to see whether we be truly liberall or niggardly Vers 6. But the niggard will speake of niggardnesse and his heart will worke iniquitie and doe wickedly and speake falsly against the Lord to make empty the hungry soule and to cause the drinke of the thirstie to faile WE may also translate The wicked will speake wickedly for the word Nebalah signifies all manner of villanie or wickednes which we commonly call a man of no worth We may also translate The foole will speake wickedly and thus there should be some allusion in the words Nabal and Nebalah but the sense would be diuers Notwithstanding because he vsed the verie same word in the former verse when he spake of lawlesse persons niggards I do the rather follow this interpretation I take the word Auen for impietie for he speakes of a continued liberty to doe euill as the sequell sufficiently shewes Why so Because hee directs his speech to such as plunge themselues into all manner of leaud behauiour being without touch of breast and as it were past feeling They iest out all admonitions and scorne both God and his messengers But Christ drawes euen such forth into the light and laies that open to the view of their consciences which before lurked in secret for to him it belongs to diuide with his two edged sword of the Gospell euen betweene the marrow and the bones Heb. 4. that euery thought may lie naked and bare before his iudgement seat Our Prophet then continues on the same matter which he began to handle in the former verses Others expound it otherwise yet not so properly as I thinke for they take it to be a prouerbiall speech and expound it in the present tence The villaine speakes of villanie But if I be not deceiued the Prophet points out vnto vs an higher matter to wit that Christ who is the Iudge of the world will ascend into his iudgement seat to manifest what is in the heart of euery one For as long as he forbeares to execute the office of a Iudge all things run out of course wicked men are applauded because they carry a faire shew of vertue and the godly are counted as the of-skowring of the world But Christ will bring euery mans doings to the touchstone that sow wickednesse which before caried some colour of vertue might be discouered For which cause it is said hee hath his fan in his hand to separate the good corne from the chaffe This fan is the Gospell whereby God as a iust Iudge Mat. 3. puts the wicked as it were vpon a racke and maugre their teeth makes them to vtter their inmost thoughts Wee haue good proofe of this againe and againe The Gospell hath broght popish iuglings to light whilest wee discouer that grosse idolatry which was so masked vnder the papacie that men tooke it for Gods true worship Oh how wonderfully were the poore people wrapped in superstitions Who would euer haue thought that there had lien such horrible monsters in those times of darknesse within the hearts of men such as they are now manifested to be For the contempt of God so ouerflowed that some shewed themselues beasts rather then men But what doe the Papists Popish slanders They cry out as if we by our doctrine had let loose the bridle to men and had set open the doore to epicurisme so as it should be lawfull for any amongst vs without blushing to doe what he list But let them heare our Prophets answer who telles them that the truth of God being once brought to light vile persons will behaue themselues vilely and the wicked will then speake wickedly otherwise how should Christ be a spirituall Iudge if he did not manifest the secrets of the hearts and discouer the things that were most deeply hidden But besides the scoffes which the reprobates cast forth against God hee taxeth also their crueltie namely They make emptie the hungry soule Wherein the Prophet orderly recites the sinnes that are against the second
God apart from other nations seeing our enemies in fighting haue victorie from heauen and our God in the meane while succors not vs at all Neither is it to be doubted but the infidels also mocked these poore captiues as it appeares by other places That this calamitie then might not cause the Iewes to forget the true religion God riseth vp and saith that a greater wrong can not be done vnto him then if the faithfull being wrung by afflictions should therefore conforme themselues to the idolatries and superstitions of the Gentiles Thus then he confirmes them in the truth of his promises lest they should faint vnder the burthens which they were to susteine But the Prophet speakes not to the men of his time only as we haue said but to all their successors who were to vndergoe sharp assaults against the Idols of prophane nations vnder whom they were held captiues And in the second place they had enough to doe to shunne the euill examples and customes of those nations for it was exceeding difficult for them to continue constant being mingled among Idolaters and dayly beholding their corrupt maners To the end therefore that they might not be tainted with any vain conceit to wit that the affaires of the Idolaters prospered well in regard of the honour which they did to their Idols and false gods the Prophet I say preuents such an offence and saith that they vvere in no vvise to compare the gods of the Gentiles vvith the God vvhom they and their fathers vvorshipped for those gods were made with mens hands the matter of them being but gold siluer wood stone or such like but their God was the Creator of heauen and earth Great must the outrage be therefore against his Maiestie when the same shall be compared with things of nothing yea it is a dishonor in the highest degree if he be not exalted farre aboue the Angels or whatsoeuer is called God When S. Paul vseth this testimonie against Idolaters Acts 17.29 he peruerts not the true sense of the Prophets words but from thence hee rightlie gathers that it is a wicked thing to represent God by any similitude at all And our Prophet not only disswades the Iewes here from distrust but also therewithall condemnes the superstitions of the Gentiles shewing it to be a thing quite repugnant to the nature of God to be represented by any grauen Image And thus we see the Apostles doctrine sutes well with this place for the Prophet hauing prooued that Gods power is infinite seeing he is able to comprehend all things in his fill vers 12. at last he concludes To vvhom vvill ye liken me Make what Image you will it shall be nothing like me This is a very profitable doctrine and well worthie our obseruation for were there but this one text it were enough to refute all the inuentions wherewith the Papists are misled who permit it as lawfull to represent God by outward shapes and figures The Prophet holds it as a resolued truth that it is vnpossible to make an Image of corruptible matter that should any way be able to match with the glorie of God he vtterlie reiects the Idols themselues so farre is he off then from speaking of adoring them that he counts it euen an execrable and horrible sacrilege so much as to frame or carue them and to set them vp before God But the holy Scripture is full of such sentences Moses aduertiseth the people who were inclined to this vice You saw no similitude nor shape saith he in the mountaine only you heard a voice take heed therefore lest being corrupted you should make you any grauen Image Deut. 4.12.15 Wil we haue a right knowledge of God then Gods image is most liuely represented vnto vs in his word Let vs not frame him after our fantasies but seeke him out in his word where we shall find his Image represented vnto vs in most liuely colours Let vs content our selues with this knowledge and neuer enterprise any thing of our owne heads for other meanes as Idols Images and Idols teachers of lies and Images will neuer teach vs the truth but vanitie lies as Ieremiah very well saith Chap. 10.8 The stock is but a doctrine of vanitie And Abacuck Chap. 2.18 The grauen Image is a thing teaching lies Now whereas the Lord sometimes compares himselfe to a Lyon to a Beare a man or the like this is nothing to prooue the lawfull vse of Images as the Papists dreame A dâ—â—ame of the Papists refuted but such similitudes serue to set forth the goodnes lenitie anger or seueritie of God with other affections attributed vnto him which can not be manifested vnto vs but vnder similitudes of things familiarly knowne To conclude if it were lawfull to represent God by an Image we should then put no differeÌ„ce between him and the dunghill gods of the Gentiles and so the Prophets doctrine could not stand firme Vers 19. The workeman melteth an image or the goldsmith beateth it out in gold or the goldsmith maketh siluer plates 20. Doth not the poore chuse out a tree that will not rot for an oblation Hee seeketh also vnto him a cunning workman to prepare an image that shall not be moued BEcause publike consent in things is of great force and that it is by and by receiued for a law if a thing once please the multitude the Prophet heere fortifies the faithfull against such an error Here is therefore an occupation or preuention as they call it to wit the Iewes were to take heede how they stood amazed in seeing idolaters so carefull in their strife who should haue the gaudiest gods for if they did so they were in danger to bee seduced by them But therewithall he riseth vp in an holy indignation against the desperate follie of men who so boile in their superstitious imaginations that euery one will haue an idoll fit to please his owne humor He also shewes that no state or condition of men are free from this impietie but that the poore are as well guiltie thereof as the rich All are gone out of the way all are coâ—rupt Psal 14.3 for the rich they make them gods of gold and siluer the poore of such a tree as likes him best And thus he shewes that all sorts are carried away with an intollerable furie in desiring and seeking out some excellent thing for the seruice of their gods though the meanes to doe it withall faile them Men will haue gods forsooth that they may looke vpon The beginning of idolatry and handle Loe here the originall and fountain from whence idolatrie hath sprung For God is not neere vs in a puppet but by his word and by the power of his holy Spirit And howsoeuer in his Sacraments he represents vnto vs liuely images of his grace and spirituall benefits yet his onely drift therein is to lift vp our mindes by them to himselfe But our Prophet in the meane while derides
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
wherewith he is endued set light by all his aduersaries he also labors to draw others to the same constancie with him and as in a glasse describes to the life what the state and condition of all Ministers of the word is and shall be For thus he would turne them from the loue of the world that they might giue themselues whollie vnto God and to fixe their eies altogether vpon him for there is no combat so sharp in which they shall not be more then Conquerors vnder the leading of such a Captaine By the similitude of a flint he shewes that come what come will he will not shrinck an inch for the signes of feare and astonishmēt and of all other affections appeare by and by in the face which plainely vtters to all how matters goe within When Gods seruants are handled thus shamefullie they must needs quaile vnder so many iniuries if they had not browes of brasse and yron to repulse them And in this sense it is said that Ieremiah was set as a defenced Citie and yron pillar and vvalles of brasse against the Kings of Iudah against the Princes and against all the people Iere. 1.18 Ezechiel also had his forhead made as hard as the adamant which is much harder then the flint that he might not recoile back from the obstinacie of the people Ezech. 3 9. This sentence I shall not be ashamed is not to be taken in the same sense with that in the former member for there it is referred to the affection and heere to the effect or the thing it selfe When in the beginning of the verse then he glories that he shall not be confounded because God is on his side it is to shew that it sufficeth not to know that God will help vs vnlesse we also feele the same by experience For what profit haue we by his promises vnlesse wee put our confidence therein Faith then is required both to vphold our comfort and assure vs of Gods fauor but in the end of the verse the Prophet boldly protests that he is vndoubtedlie perswaded of an happie issue And thus to be ashamed signifies to be disappointed For they that conceiue a vaine hope are subiect to mocks and reproches Heere we see then that the faithfull teachers and Ministers of the word haue promise of a speciall defence Let Satan and the world bend their forces together then to assaile them with all their power the more they assault them the stronger shall Gods defence and protection be ouer vs. Thence we must conclude that all such as are fainthearted and quaile when they come to the triall were neuer yet well fitted to execute their office For he that hath not learned to fight is neither apt to serue God nor his Church 2. Tim. 2.5 neither is he fit to preach the doctrine of the word Vers 8. He is neere that iustifieth me who will contend with me Let vs stand together who is mine aduersarie Let him come neere to me 9. Behold the Lord will help me who is he that can condemne me Loe they shall wax old as a garment the moth shall eate them vp VVEE must alwaies remember that the Prophet speakes nothing heere that is proper to himselfe only A Minister that hath a good conscience may haue also great boldnes but testifies what a one God will and euer shall be towards the faithfull Ministers that so being assured of their lawfull calling and executing their offices faithfullie they might boldly contemne all aduersarie power and neuer slack their duties an inch for any slanders Why so Because the Lord who iustifies them hath and euer will be readie to maintaine and defend his owne truth Now whosoeuer he be that will indeed boldly protest this he ought to haue a pure conscience For if he haue vnaduisedly intruded himselfe not hauing a sure testimonie of his lawfull calling Intruders can not challenge to thēselues this priuiledge or if he be such a one as brocheth his owne dreames and fansies in vaine shall he boast of this promise for it appertaines to none but to such as being called of God doe faithfullie and purely discharge their duties Now howsoeuer mockers and despisers of God will neuer cease to make many replies against his seruants yet Isaiah stil offers himselfe to pleade his masters cause and that as boldly as if none durst enter the lists against him or to forge any slanders for their defence Not that he was able to charme their tongues but because he was well assured they should gaine nothing by all their tattle Thus then he shewes that notwithstanding all the false imputations which the aduersaries lay vpon the word and the Ministers thereof they must not be discoraged For there is no crime with which they doe not charge vs. But all in vaine Why so Because the Iudge that defends their innocencie is neere The faithfull Ministers therefore may by S. Pauls example summon the false and sinister iudgements of men before the Iudgement seate of God who will giue a iust sentence 1. Cor. 4.4 Let vs stand together The faithfull teachers ought to be so confident as without feare to challenge all their enemies the field For Satan with all his supposts dare not at all times stand to their tackling openly but especially when they encounter vs with lies But they haue close and secret practises and iugling tricks vnder boord to surprize such as stand not vpon their watch Yet the seruants of God feare not to shew their faces nor to enter the lists against the aduersarie neither are they abashed to reason and debate the matter if the enemie dare appeare For the truth is of such strength that it flees not the noone day as we see heere that Isaiah feares not boldly to egge and prouoke all those to the fight whom he saw to lie in wait to trap him And here he vrgeth them againe saying Let him come neere me For the true Pastors ought to be alwaies readie to yeeld a reason of their doctrine But where is he that vouchsafes to heare them patientlie or that will consider what his doctrine is which they preach I grant the aduersaries are readie enough to draw neere but it is only to draw out their swords and to cut the throates of Gods seruants or to whet file their tongues that they may be fit to defame them by all sorts of slanders In a word their best defences consists in fraude and tyrannie for with reasons orderly gathered from the Scriptures they dare not encounter we therefore being well assured of the equitie of our cause are readie with a christian fortitude to challenge them the field For though they condemne vs without hearing our defences yea and though the numbers of thē be great which subscribe to their sayings yet will we not be outfaced for God whose cause we defend is the Iudge who at the last will giue sentence on our side It seemes S. Paul alludes to this
to say into the societie of the faithfull Yea Vers 6. as a little before we noted the priesthood was translated from the Tribe of Leui not onely to the whole body of the Iewes but euen to very strangers also It is well enough knowne in how great detestation the Iewes haue this sentence For albeit they reade these words of the Prophet yet they hold it for a thing extreamly prodigious that God should call the Gentiles to the participation of this so excellent a benefit which was peculiarly alotted vnto them And yet that which the Prophet saith is so manifest that none can without grosse impudencie call the truth thereof into question He extols this grace by the fruit that should flow from it for the true and solid felicitie stands in our being vnited with God as his children I grant that the wicked ouerflow in iollitie but all their ioy shall be turned into wailing and gnashing of teeth because it is accursed of God In the meane while he filles the hearts of the faithfull with vnspeakeable ioy as well in shewing himselfe pacified towards them as in causing them to feele his fauour and good will by giuing an happy successe to their affaires Yet the chiefe and principall ioy consists in the peace of conscience which Saint Paul attributes to the kingdome of God Rom. 14.17 which wee then inioy when wee are reconciled vnto God by Iesus Christ Rom. 5.1 He also promiseth to accept of their sacrifices for we are all called of God to the end we should offer vp our bodies and all that wee haue as sacrifices vnto him By the word sacrifices he meanes Gods spirituall worshippe such as the Gospell describes vnto vs for the Prophet spake according to the customes of his owne time wherein the worship of God was wrapped with diuers ceremonies But now in stead of sacrifices wee haue praises thanksgiuings good workes c. And lastly wee offer vp our bodies and soules Rom. 12.1 When he saith their sacrifices are acceptable let vs not thinke the same proceeds from their merit or excellencie but from the free bountie of God See Exod. 28 36.37.38 for he might iustly reiect them if he onely looked vpon them as they are in themselues And yet by this goade are wee quickned vp with a prompt desire to serue God seeing he assures vs that our works which are nothing are yet no lesse pleasing in his sight then if they were pure and spotlesse sacrifices He addes vpon mine altar for the sacrifices were not allowed of God vnlesse they tooke their holines from the altar vpon which they were offered And thus whatsoeuer we offer shall be vncleane Christ our Altar vnlesse it bee sanctified by Christ who is our altar See Chap 60 7. For mine house shall be called c. The Temple was onelie destinated to the Iewes by whom the Lord would especially bee called vpon And therefore when Paul would shew that the Iewes were aboue the Gentiles in dignitie he saith that to them belonged the seruice of God Rom. 9.4 Thus then the Temple was built amongst them by a speciall priuiledge seeing no other nation in the world was permitted to haue the like But now that difference is taken away and euery person of what place or Countrie soeuer may enter into the Temple that is to say into Gods house The difference betweene the Law and the Gospell because all nations are called to worship God Here then we see the manifest difference betweene the Law and the Gospell for vnder the Law there was but one people which might serue God purelie for which cause the Temple was particularly built but now all may freely enter into Gods Temple there purely to worship him that is to say euery where But wee must note the phrases of speech which are vsual and familiar among the Prophets for they vse such figures as fitted their owne times as we haue alreadie shewed for by the Temple and sacrifices they meane Gods pure worship and seruice Mal. 1.11 The Prophet here therfore sets forth or describes the spirituall Kingdome of Christ vnder which it is lawfull to call vpon God and to lift vp pure hands in euery place 1. Tim. 2.8 And neither in this place nor at Ierusalem saith Christ shall men worship the Father any more but the true worshippers shall worship the Father in spirit and truth vers 23. With our eies therefore do we behold the accomplishment of this prophesie namelie that Gods house is made the house of prayer to all nations that so in al languages he may be called vpon Abba Father The Iewes therfore can no longer boast that they onely are Gods peculiars Thus you see then how necessarie it was that the Prophets should sute their manners of speech to the times and customes then in vse that so all might vnderstand them for the time of the full and open reuelation of things was not yet come but Gods seruice was clothed with diuers figures And yet no question but this Temple thus consecrated for the seruice of God was truly and really his house for he had told by Moses that he would be present in euery place where he should put the remembrance of his name Exod. 20.24 And Salomon in dedicating the Temple said When they shall come and pray in this house then wilt thou heare in heauen thy dwelling place 1. King 8.33 which is the cause why Christ reprocheth the Iewes for making his Fathers house a denne of theeues Math. 21.13 and thereunto addes this our text to that in Iere. 7.11 Now Christ called the Temple the house of prayer as hauing respect to those times in which the Gospell was not yet published For albeit he was come yet he was not then knowne neither were the ceremonies of the law abolished But when the vaile of the Temple was rent in twaine Mat. 27 51. and remission of sinnes preached in his name Luk. 24.46.47 Act. 13.38 then these high praises touching the Temple and other ceremonies tooke their end for then God began to be called vpon of all nations And yet herewithall let vs marke that we are called into the Church vpon condition that we call vpon the name of God We are called into the Church vpon condition to call vpon God For those do but glorie in vain who hold a place therein and yet make little or none account of prayers nor of true inuocation In what place soeuer we be then let vs beware we despise not this exercise of faith seeing it sufficientlie appeares by the words of our Prophet that prayer is the greatest and the most excellent seruice that God requires of vs as also it is said in Psal 50.15 that the holines of the Temple consisted in the prayers which then had their force there Vers 8. The Lord saith which gathereth the scattered of Israel yet will I gather * Or vpon him to them those that are to be gathered to them HE
8. 48. 17 Vse of the Scriptures 50. 4 Seleucia builded neere Babylon 13. 12 Inordinate vse of smels taxed 3. 24 Sennacherib slaine by his owne sonnes 37 38 His desperate fury and crueltie 33. 7 His disloialty 33. 8 His pride 14. 14 He committed a double blasphemie 10. 10 Sepulchre put for death 53. 9 Why the Angels are called Seraphims 6. 2 The seruice of Angels 63. 9 Gods seruice spirituall from the beginning of the world 1. 13. and 56. 7. and 66. 1 Seruice of God spread euery where 65. 16 Which is the true and lawfull seruice of God 1. 12. and 45. 24 God requires as well the outward as the inward seruice 45. 23 Seruice to the Saints in the Papacie 48. 5 Seruants of God who 11. 3 How Christ is said to be Gods seruant 42. 1. and 43. 10. 52. 13. and 53. 11. and 55. 5 Seueritie in Pastors 58. 1 A note how to discerne Christs sheepe from goates 65. 10 Shebna the Chancellor of the King 22. 15. and 36. 3 A traitor and an hypocrite 22. 15. 36. 22 Why sent to Rabsheche 36. 3 In what sense his state is said to be firme 22 25 His pride 22. 16 His banishment foretold 22. 15 Sidon a Citie much renowned and her situation 23. 2 Signes for the situation course and diuers aspects of the starres 44. 25 Signes of infidelitie 5. 19 Signes of sorrow particular to euery nation 15. 2. and 32. 11 How farre lawfull to require signes 7. 12 Signes of repentance 22. 12 Two sorts of signes 7. 12. 37. 30 Vse of signes 7. 10. and 38. 7 The truth neuer separate from the signes though distinguished 6. 7 The thing it selfe giuen in the Sacrament with the signes 6. 7 Siim what 13. 21 Silence put for death 6. 5. 15. 1 Silo a flood 8. 7 Single life rashly vowed among the Papists 19. 21 Simplicitie of Papists what 6. 4. 44. 20 That sinne is not to be esteemed light which God hath forbidden 65. 4 Sinne put for offring for sinne 53. 10 Confession of sinne necessary 64. 5 Remission of sins proceedes from Gods free mercy 43. 25 How men suffer themselues to bee allured by sinne 5. 18 Sinners put for wicked 13. 9. and 33. 14 Slownesse of men to acknowledge Gods iudgemēts 21. 3 Prosperity must be vsed with sobrietie 32. 13 Sobriety commended 19. 13 Senslesnes of the Gentiles 45. 20 Of men 55. 2 Of Idolaters 42. 17 Of the Iewes 1. 7. 28. 9. 29. 9. 57. 10 Wicked willingly senslesse 26. 11 We must shake off all senslesnes betimes 5. 4. 7. 25. 9. 14. 31. 9. 38. 17. 41. 17. 43. 5. 44. 19. 50. 4. 51. 12. 55. 2 The ouerthrow of Sodome set as an example before all reprobates 13. 19. and 34. 9 Song of the harlot 23. 15 Song of Hezekiah 38. 20 A new song 42. 10 Of songs See Chap. 5. 1. 12. 1 Sonnes of the Church taught of God 54. 13 The Sophisters distinction touching the fault and the punishment 33. 24. and 38. 17. and 43. 25. and 44. 22. and 48. 9 Tattle of Sophisters touching the nature and qualitie of hell fire 30. 33. and 66. 15. 24 Soueraigne good what 64. 6 Soule immortall 57. 2 Principall parts of the soule 26. 9 Soule put for the stomacke 5. 14 Error touching the sleeping of the soule 57. 2 Spaniards addicted to spoile in warres 13. 14 Speeches of the wicked 9. 10. and 10. 13. and 22. 13. and 28. 15 19. and 29. 15. and 33. 14. and 41. 5. and 56. 12. and 66. 5 Speech of Idolaters 42. 17 To speake to the heart what 40. 2 Speaking by way of comparison 2. 12. and 43. 18. and 54. 9 10 13. and 60. 16 Wicked spirits why they seeke places vnhabited 13. 21 Spirit put for vnderstanding 40. 14 Office of Gods spirit 40. 7. Gods spirit wont to attribute that to men which himselfe worketh 1. 16 Why the Spirit of God hath composed some writings in verse 5. 1 Starres infinite in their multitudes 40. 26 Their darkening put for Gods extreame indignation 13. 10 Superstition the cause of all euils 1. 29 Alwaies accompanied with pride 36. 18 Painted ouer with the colour of deuotion 1. 29 Welspring of superstitions 8. 11. and 65. 3 Superstition of the Iewes 65. 11. and 66. 3 Of the Israelites 17. 8. and 65. 4 Of the Papists in worshipping Angels 37. 36 Heape of superstitions in the Papacie 66. 3 How to discerne superstition 1. 14 Superstitions so many corruptions of Gods true seruice 1. 14 The superstitious sinne not of ignorance 44. 18 Supply to the text 1. 16. and 8. 21. 24. 11. 44 2. and 50. 4 Extraordnary supplications of Papists 16. 12 Aganst such as denie the vse of the sword 2 4. 3. 4 Why God is faine to sweare 14. 24. and 45. 23. and 62. 8 To sweare put for Gods whole worship 65. 16 T FEast of Tabernacles 54. 2 Why the Prophet vrgeth the duties of the second Table rather then those of the first 1. 17 The sum of the second Table 56. 1 The duties of both Tables must goe together 56. 2 The obseruation of the whole Law comprehended vnder the duties of the second Table 58. 6 Taile put for false Prophets 9. 15 Taile put for the meaner sort 19. 15 True maner of teaching 2. 3. and 55. 12 None shall euer be a good teacher in the Church that hath not first beene a good disciple of the Church 50. 4 None fit to teach others but such as haue been first taught of the Lord 50. 4 The excellencie of Christs spirituall Temple 60. 17 Temple taken for all the ceremonies 66. 1 Why the Temple is called Gods rest ibid. The Temple of God indifferently in all places 66. 20 The Temple in Ierusalem inclosed with walles 22. 9 How it is Gods house 56. 7. and 66. 1 How sanctified 64. 10 The second Temple farre inferior to the first 60. 17 Temple of the Iewes prophaned 56. 5 Vse of the Temple 64. 10 Temple of Ianus 2. 4 The Church compared to a Tent and in what respect 54. 2 Tentations of the faithfull 25. 21. 36. 10. and 63. 17 To tempt God what 7. 12 Testament old and new how they differ 19. 21 Those taxed that alleage texts insufficient to proue the thing in question 4. 2. and 6. 3. and 26. 12. and 53. 8. and 64. 6 Thanksgiuing commanded 12. 1. and 25. 1. and 26. 1. and 41. 16. and 42. 10. and 44. 23. and 49. 13. and 51. 11. and 52. 9. and 61. 11. and 62. 9 Tartan a Captaine 20. 1 Tharsis and what is meant by it 2. 16. 31. 1. and 66. 19 All things both in their beginning and end depend vpon God 19. 15 A great misery to be depriued of holy things 48. 19 Things to come may bee preuented three waies 19. 12 God hath two thrones 57. 15. and 66. 1 2