mouth God speakes for wee ought to reiect all such as broach their owne inuentions albeit they shrowd themselues neuer so much with the title of Gods name But let vs a little see into the Prophets meaning For hauing shewed that mens consciences alwaies wauer till the Lord haue secured them it teacheth vs to hold this principle that it is God who speakes by his Prophets Acts 28.25 Heb. 1.1 for otherwise our consciences would remaine in doubtings and perplexities still There is also great weight in these words in that he recites the commandement of God for by the authoritie heereof he was hartened on to performe his office And haue kept thee in the shadow of mine hand Though this was said in Chap. 49.2 yet was it no needlesse repetition God will alwaies protect his Ministers For hence wee learne that God will vndoubtedly defend his Ministers at all times that so being vpheld by his succour he may fit them to passe thorow the pikes Now that we may be couered vvith this shadow two things are required First that wee be well assured that we publish nothing to the people but Gods word secondly that we doe this at Gods command for such as rashly intrude themselues may well crake of the title of teachers but to no purpose for they shall turne their backes when it comes to the triall indeed But if we haue the testimonie of a good conscience to witnesse with vs that we are called of God then may we resolue our selues assuredly of Gods aid and protection and that in the end we shall haue the victory The end of the ambassage is added that J may plant the heauens saith he that is to say that I may bring all things into their right order I grant this is diuersly expounded but the most natiue sense as I thinke is that heauen and earth are renewed by the doctrine of saluation because in Christ as Paul speakes all things both in heauen and earth are gathered together in one Eph. 1.10 For in regard that since the fall of the first man The world renued as it were by the the Gospell preached we see nothing heere but such horrible confusions as burthen the very insensible creatures and make them as it were to beare the punishment of our sinne Rom. 8.22 this disorder can no way be repaired but in Christ Seeing then that the whole face of the earth is disfigured by this wofull desolation it is not said without cause that the faithfull teachers doe renue the world euen as if God did cast heauen and earth into a new mould againe by their hand By this let vs take a taste of the grieuousnesse of sinne seeing such an horrible downefall hath succeeded in the nature of things It is said then that the heauens are planted and the earth set vpon her foundations when the Lord establisheth his Church by the ministerie of his word This he doth by the hands of the Ministers whom hee directs by his holy Spirit and defends them against all the furie and plots of their enemies that they may effectuallie accomplish the worke imposed vpon them Lastly he shewes that this ministerie tends to an higher end then to the visible forme of this world which suddenly vanisheth away to wit that hee will raise vp and nourish in the hearts of the faithfull the hope of the blessed life For the true restauration of the Church and of the world consists in this that the elect may be gathered into the vnitie of faith and that they all with one accord may aspire vnto God Verse 15. and in this verse Thou art my people seeing he so louingly allures them by these words I am thy God By this we may see what account God makes of his Church and the saluation thereof in that he not onelie preferres it aboue the whole world but shewes that the stabilitie of the world depends vpon it We are also to obserue what word it is which God will haue preached for in it we haue the rule of a godly life prescribed and besides it testifies vnto vs our adoption wherein especially consists our saluation Vers 17. Awake awake and stand vp O Ierusalem which hast drunke at the Lords hand the cup of his wrath thou hast drunke the dregs of the cup of trembling and wrung them out IN regard the Church was to sustaine and indure many afflictions the Prophet furnisheth her with consolation and meetes with a difficultie that might come betweene namely the enemies tyrannizing ouer the poore Iews when as in the meane while they felt no fruit of these promises His meaning is then that the Church should be restored and shall recouer her full strength though now she be afflicted and tossed vp and downe with diuers tempests And by the word awake then he raiseth her from death and as it were out of her graue As if he should say No ruin can be so wofull nor any desolations so horrible that can let God from effecting of this restauration Such a consolation doubtlesse was of singular vse for when sorrow hath seazed vpon our hearts wee by and by thinke that the promises belong nothing at all vnto vs. It is very needfull then that wee be often put in mind of this and may also haue it euer in our sight namely that it is God who speaks and thus calles not such as are in a florishing estate but those that are brought low yea and dead for these hee can awaken notwithstanding and raise vp by his word for this doctrine of saluation is not ordained for those that are in good plight but for the dead which haue lost all hope Which hast drunke c. The cup of vvrath is taken two waies for sometimes it is said that the Lord giues vs a cuppe of vvrath to drinke when hee smites vs with giddinesse and depriues vs of sense and this wee see often befalles men in their affliction Sometimes also it is taken simply for the bitter and smart blowes wherewith hee corrects his children in wrath in which sense this word ought to be taken in this place as it appeares because the relatiue His is thereunto added Neither doth this crosse that which is said to wit that the Church was amazed and drunke for this happened in regard the Lord chastised her so seuerely Now this is a similitude much vsed in the Scriptures by which the Lord calles his rod wherewith he corrects his children a drinke or potion diuided to euery one Notwithstanding when it speaks of the elect this word cup serues to set forth the measure which God keepes in his iudgements for he fauours his blow though hee chastiseth his people sharpelie See Chap. 27.8 Ier. 30.11 I take the word Taraela for anguish or trembling wherewith men are seazed when they feele themselues oppressed with grieuous afflictions Wee may also say they be drunke in regard they haue swallowed al that was in the cup so as their calamitie and
not to be called into question EVen as in the former verse the Prophet hath highly magnified the worke of God so now hee also shewes that it is not to bee thought impossible neither ought any to call his power into question seeing it farre surmounts all the whole order of nature For if we consider who it is that speakes and how easie a matter it is for him to performe that which he hath promised we shall not bee so incredulous but that wee shall foorthwith remember that the restauration of the whole world is in his hands who in a moment can create a hundred worlds if it please him A little before by intermingling an admiration he meant to extoll the greatnesse of the worke but now to the end the hearts of the faithful should not be hindred nor depressed he exhorts them to thinke well of his power And that he might the better perswade them that nothing is so impossible with man but it is easie with him and by and by obeyes his commandement hee propounds and sets before them the things which wee see euery day by experience For who perceiues not euidently his admirable power in womens bearing of children But will not the Lord trow yee shew himselfe much more wonderfull in the increasing and multiplying of his Church which is the most excellent theater of his glorie What a peruersnesse of mind is it then to limit and restraine his power or to thinke that hee is lesse able when it pleaseth him by himselfe alone to worke without meaces and as it were with an out-stretched arme then when he vseth naturall meanes Vers 10. Reioice ye with Ierusalem and be glad with her all yee that loue her reioyce for ioy with her al ye that mourne for her ISaiah promiseth an happie estate to those who wept and lamented before Who are fit to reioyce for the churches deliuerance for he respects not his owne time in which hee liued but the captiuitie during which the faithfull being oppressed and beaten downe with sorrow had almost fainted He therefore exhorts and prouokes all those who intirely loue the Church and hold nothing more deare vnto them then her saluation to reioyce Hereby shewing that no man hath any part or portion in this so great a benefit vnlesse such only as beare an holy loue vnto the Church and are thorowly affected with a feruent desire of her deliuerance Yea euen then when shee is contemptible in the sight of the world as it is said in Psal 102. namely That the Saints delite in the scattered stones of the Church and that they haue pitie on the dust thereof For this cause he addes you that mourne for her For in regard there was a lamentable and an horrible scattering in the captiuitie so as there was no recouerie at all to bee expected hee rouzeth vp the faithfull and commands them to bee of good courage or at least to prepare themselues to ioy This exhortation containes also a promise something more then that too For a bare promise would not haue been of such efficacie But these things must not bee restrained to one time alone We are rather to call to minde our generall rule whereof wee haue so often spoken in this prophesie namely that these promises must be extended from the returne of the people to the comming of Christ and so to the full accomplishment of all promises at his last appearing Vers 11. That you may sucke and be satisfied with the breasts of her consolation that you may milke out and bee delighted with the brightnesse of her glory THis verse must bee ioyned with the former Because the Prophet shewes what the occasion of this ioy The occasion of the former ioy shall be namelie that the miserable and scattered estate of the Church shall in time turne to be happie and flourishing By the word to sucke hee alludes to the actions of little infants As if he should say Jnioy your mother with all her good things and hang continually at her breasts Note here that he compares all the faithfull of what age soeuer vnto little children The oldest in the church must resemble a little child to put them in mind of their infirmitie and weaknesse that so they might be confirmed by the power of the Lord. This similitude therefore of milking and sucking is diligently to bee obserued Some take the word consolations in the actiue signification and others in the passiue But I incline to them of the latter sort For the Prophet meanes such consolations as the Church receiues and which she imparts vnto her children And indeed what consolation is comparable vnto this For in what can we find matter of more excellent or full contentment which better appeares in the member following where the delectation in the brightnesse of her glorie is added Vers 12. For thus saith the Lord Behold I will extend peace ouer her like a flood and the glorie of the Gentiles like a flowing streame then shall yee sucke Ye shall be borne vpon her sides and be ioyfull vpon her knees HE prosecutes the same similitude still The former similitude prosecuted and compares Gods children vnto little babes which are carried in armes whom the mothers cherish in their bosomes with whom also they vse to sport and play Now that the Lord might the better expresse to the full the great loue he beares vs In vers 13. hee compares himselfe to mothers who are wont to surpasse all others in kindnesse to their children as wee noted in Chap. 49.15 The Lord then will needes be our mother as it were that he may shew himselfe to be tender ouer vs as if hee dandled vs in his lap in stead of those troubles outrages miseries and anguishes which we haue sustained By peace he meanes felicitie and in the word glorie there is a repetition vnder which is comprehended all sorts of riches so as they should want nothing appertaining to a full and perfect peace For in as much as the Gentiles liued sumptuouslie before Vse and had all things at will he affirmes that the faithfull also shall enioy whatsoeuer belongs to an happie life euen in as great abundance as the floods which flow into the sea By the continuall course is meant a perpetuitie For God being in himselfe a fountaine that can neuer be drawne drie his peace must needs differ very much from that of the world which is in a moment dried vp and vanisheth away As oft then as wee behold the wofull and lamentable estate of the Church let vs call to mind these sweete promises and remember that they belong no lesse vnto vs then they did vnto that people And seeing God hath floods of peace in store which he wil powre foorth vpon his Church let vs not bee discomforted no not in the middest of the greatest and sharpest assaults But rather let vs sing and be glad when miseries and anguishes doe most presse vs. And whereas he
in God and yet notwithstanding in effect they withdraw their hearts from him to idoles Also to the end the superstitious might be the more conuinced the Lord was pleased that this custome should alwaies continue in vse amongst them The Prophet then condemnes not the lifting vp of the hands simplie but their hypocrisie whereby in appearance they made shew to call vpon God but in their hearts they were farre from him as in the 29. chapter he doth more fully charge them The Lord confesseth indeed that he is neere but it is to those that call vpon him in truth Psalm 145.18 For where hypocrisie reigneth there can be no true inuocation That therfore which is said in another place is not contrarie to this namely when they shall stretch forth their hands vnto me I wil heare them For the Lord there speakes of that inuocation which proceedes of faith For faith is the mother of prayer but if faith bee absent prayer is a meere mocking of God Rom. 10.14 This he yet amplifies further when hee tels them that he will not heare their cries although they should multiplie their prayers As if hee should say Be it that you neuer cease praying yet this your diligence shall profit you nothing For hypocrites haue this vice also peculiar vnto them that they imagine the more they babble the more holy they are and that they can the more easily obtaine the thing they aske But he refels their babling here as we see For your hands Now he begins to declare more plainly why he abhors yea reiects their prayers as also their sacrifices with disdain namely because they presented themselues before his face with a brauerie full of dissimulation and in the meane while were cruell bloudy and giuen to euery kind of iniquitie Now howsoeuer he by and by addes other sorts of iniquities he yet speakes thus notwithstanding in regard that he had mentioned the lifting vp of the hands and saith that euen in them they bare a signe and marke of their impieties so as they need not to marueile why they be so sharpely beateÌ„ back 1. Tim. 2.8 For otherwise this manner of speech To lift vp pure hands was not only in vse among the Prophets and Apostles but also euen amongst prophane authors who were pricked forward by the very instinct of nature to exercise themselues in reproouing the sottishnes of meÌ„ or rather it may be the Lord plucked this confessioÌ„ or ceremonie from them to the end that at the leasâ—wise there might alwaies be some appearance of true religioÌ„ amongst theÌ„ Notwithstanding the Prophet meant not to charge the Iewes to bee such theeues or murtherers as rob and kill by the high waies side but hee strikes at their priuie deceits and opressions whereby they got other mens goods into their owne hands For God iudgeth otherwise then man doth man espieth not the priuie iuglings and wilie practises of the wicked by which they are accustomed smoothly and cunningly to beguile the simple ones or if so be they chaunce to come to light they are extenuated and not examined according to the weights of the Sanctuarie But God pulling out these gallants by the poll into light who were wont to shroud their robberies vnder honest titles pronounceth before all men that they are murtherers For if thou kill a man be it after what manner thou wilt then art thou a murtherer whether thou cuttest his throate or takest away his maintenance and that which is conuenient for him He speakes not of them then which were openly wicked being detested of all for their dishonest dealing but of such as caried two faces vnder one hood professing themselues good men in outward shew and kept their credit with the world And this is a circumstance well worthie our obseruation For thus must wee proceede at this day against those lanke and emptie fellowes who will cloake their villanies vnder vizzards of honestie and in the meane while what by deceit violence or some such other iniurie they oppresse the poore and needie Although then they impudently crie out that we doe them wrong to compare them to theeues and murtherers yet must they be reprehended with such seueritie as the Prophet vsed here to their fellowes For when wee speake in the name of God we must not iudge according to the reason and opinion of men but must with all boldnes pronounce that which the Lord his iudgement approueth Vers 16. Wash you make you cleane take away the euill of your workes from before mine eies cease to doe euill NOw hee exhortes the Iewes to repentance and shewes the true way to come thereto if so be they meant that their seruices should be allowed of God Whence wee gather that nothing can please God vnlesse it come from a pure conscience For God is not like a man that he should esteeme our works by the outside of them Men do many times praise the worke which a wicked man hath done but in God his sight who chiefly respects the heart the polluted conscience defiles all the rest of the vertues And that is it which the Prophet Haggie teacheth setting an example of the ancient ceremonie before them Hag. 1.14.15 namely that whatsoeuer a polluted man had touched was vncleane whence he concludes that no cleane thing can proceed from the wicked Our Prophet hath alreadie affirmed that it is in vaine to offer sacrifices vnto God in vaine to make vowes in vaine to cal vpon him if the integritie of the heart do not sanctifie the outward seruice Wherefore to the ende the Iewes should not labour any longer for nothing he requires this cleannes and begins with a generall reformation to the end they should not think they had bleared the eies of God by doing their duties in some one or two things only And thus must they be handled who haue estranged themselues from God Wee must not touch a disease or two of a sicke infected body but if care be had to heale it truely and soundly we must de forced to call them backe and to begin all anew yea the contagion of the disease must be purged wholly from within that so they may begin to please God whereas before they were detestable and abominable in his sight And no doubt also by this Similitude of washing hee exhortes them to purge themselues from their inward vncleannesses But vnto this hee will by and by ad outward workes Now in that he commands them to wash themselues it is not because men come to repentance by their owne proper mouing and free will but he shewes that no other remedie will serue the turne vnlesse they appeare pure and cleane before God Now we know that the Spirit of God is wont to attribute that to men which himselfe workes in them who therefore is called cleane water Ezech. 36.25 because repentance is a worke proceeding from him Take away Now the Prophet descends to the fruites of repentance For he not onelie declares
in this place there is a voyce of griefe and sorrow because the Lord in thinking often vpon his couenant would willingly pardon his chosen people were it not that by their owne obstinacie they did altogether reiect it In the second member and auenge me of mine enemies there is a figure very vsuall with the Hebrewes who repeate in one and the same verse many times one selfesame thing whence we also gather that this sentence hath this drift namely that God could not quite himselfe vntill he were reuenged vpon this traiterous and disloyall people Vers 25. Then I wil turne mine hand vpon thee and burne out thy drosse till it be pure and take away al thy tinne THis is a moderation of the former threatning For howsoeuer hee pursues that which he hath begun to speake of touching his seueritie notwithstanding he addes therwithall that the Church shall remaine safe still in the midst of all calamities wherewith the people should be smitten neuerthelesse his principall drift is to comfort the faithfull to the end they should not thinke the Church should be brought to ruine although God was constrained to deale more sharpelie with it then he hath been wont to doe For the holy Ghost alwaies prouides in the ministrie of the Prophets for the vpholding of the faith of Gods children who continually tremble at his words that they should not bee discouraged being humbled with feares and threatnings because so much the more as the wicked ouerflow the bankes and scoffe at all threatnings so much the more doe they which are touched with the true feare of God tremble thereat Moreouer the turning of the hand of God generally signifies the witnesse of his presence as if he should say I will lift vp mine hand which he is wont to doe after two sortes either when he chastiseth the wicked or when he pulles the faithfull out of their miseries Seeing then it easily appeares by the circumstance of the place that God would asswage the sharpenes of the correction by mingling some cōsolation The turning of his hand ought to be referred here to the restauration of the Church For although he pronounceth in generall that they are all his enemies yet now he moderates restraines this speech in calling Ierusalem or Zion by his own name When he addes I will burne out thy drosse although he notes the fruit of the correction to the end it should not be grieuous and burthensome to the faithfull beyond measure notwithstanding wee gather from thence that the restauration of the Church Gods outward corrections profit vs nothing at all vnlesse he teach vs inwardly by his holy spirit is a speciall worke of God He euermore lifts vp his hands to the end he may punish sinne and bring those that erre into the right way but yet his roddes should auaile little or nothing if he himselfe did not make them profitable by touching their hearts inwardly And because hee here makes mention of a speciall fauour which hee communicates to his chosen from thence it followes that repentance is a true and peculiar worke of the holy Ghost because otherwise the sinner would harden himselfe more and more vnder the blowes rather then profit thereby any thing at all Further we are not to vnderstand this cleane purging in such wise that there should remaine no drosse as if God would wholly purge his Church in this world from all filthines but this manner of speech is rather to be referred to the common fashion of mens actions as if he should say The estate of the Church shall be such that the beautie thereof shall shine like siluer The true puritie then is signified by these words because the Iewes had too much pleased themselues in their filthines before Now this similitude is very fit for by it the Prophet shewes that although the Church of God was then so stuffed with multitudes of corruptions yet notwithstanding there should remaine a remnant which should recouer their brightnes after that the drosse and corruption should be consumed And thus he now ioynes both members together because hauing spoken in ver 22. of their offences hee said that their siluer was become drosse Vers 26. And I will restore thy Iudges as at the first and thy Counsellers as at the beginning afterward thou shalt be called a citie of righteousnes and a faithfull citie NOw he speakes plainely without any figure And because hee had said that the spring and beginning of all euils was in the princes thus hee teacheth that their offices and places shall be purged by the Lord when he begins to restore the perfect health and welfarre of the Church againe vnto her And from thence it is also that iustice in the politicall gouernment comes to wit when the gouernors that rule are vertuous and fearing God because all thing goe to hauock when those which gouerne are wicked It is plaine enough that by Iudges and Counsellers he meanes all Magistrates of what sort soeuer In that hee promiseth they shall bee such as they were at the beginning he puts them in mind of the singular benefit of God whereof they had been depriued God by his direction had exalted the throne of Dauid and commanded that in this gouernmēt there should shine an Image of his fatherly loue Now although they had corrupted the same by wicked tyrannie yet notwithstanding they ceased not to make their bragges of false titles for they boasted much of the kingdome of Dauid euen as the Papists glorie at this day vnder a false pretence of the Church Therefore the people are iustly admonished from what an happie estate they were fallen by their owne default that so they should not be displeased to haue their multitudes of mē diminished but might rather be mooued to recouer againe the good order which God had ordained Afterward thou shalt be called He extends the fruite of this reformation whereof he hath spoken to the whole bodie For the Prophet hauing said that Ierusalem was a faithfull Citie and full of iudgement before she reuolted from God now he saith that after she shall be chastised these vertues here spoken of shall be seene to shine in her The summe also of true repentance is set forth in this place for by Iustice is vnderstood integritie wherein euery man obtaines of another that which to him belongeth and that one man liues with another without oppression The word faithfull extends it selfe further because we call that a faithfull Citie not onely where equitie and mutuall Iustice ruleth among men but also where God is purely serued And thus vnder this word the puritie and chastitie of the vnderstanding is comprehended Yet we must note that Iustice descends from this faithfulnes because that when we carrie our selues vprightly one towards another there Iustice will easily beare the sway And surely by examining the whole a little more narrowly it seemes the Prophet takes not the word fidelitie in so ample a signification as heretofore
Notwithstanding it is more probable that they were Cities or some strong places Shall it not happen saith he alike to the places which I haue not yet subdued is to these which haue resisted me He compares Calno Arpad and Samaria which he vanquished afterward to Carchemish Hamath and Damascus which hee had vanquished before and saith that these should not bee stronger then they Thus haue the wicked been wont to boast and glory in their deeds past so as they thinke to breake thorow all impediments as if nothing were able to hinder their counsels and enterprises and which is yet worse We must beware how we waxe proud of our good successes they thinke to come to the end of all things in despite of God himselfe and without his knowledge When we reade this historie let vs learne not to be proud if wee haue been strong at some time or if al things haue fallen out according to our wish For he that hath exâ—lted vs can soone deiect vs. For he who hath exalted vs can quickely also abase and cast vs downe And if hee reprocheth the Assyrian for his ouer weening how much more ought they to be reproued who attribute the praise of holinesse and righteousnesse vnto themselues as if they could regenerate themselues by their owne proper vertue For wee need not doubt but such do rob God of his honor and take that to themselues which is proper vnto him Vers 10. Like as mine hand hath found the kingdomes of the idols seeing their idols were aboue Ierusalem and aboue Samaria 11. Shall not I as I haue done to Samaria and to the idols thereof so doe to Ierusalem and to the idols thereof HEere pride ouerflowes his bankes yet further for the Assyrian not onely exalts himselfe against men but euen against God also yea against the gods which he worshipped He boasteth that the gods vnder whose protection other nations were could not let him that he should not subdue them and that the God of Ierusalem and Samaria should resist him no more then the former For infidels are so full of pride that attributing the victories which they get to their own forces they make no bones to exalt themselues against God and all diuine power Idolaters reuerence their owne idols but in shew onely They make faire shewes indeed as if they stood in some awe of their gods that is to say of the idols which themselues haue forged to whom they bow and offer sacrifice wherby they seeme to confesse that they hold all their victories of these treen gods but by and by they offer incense and sacrifice to their owne nets as Habacuck saith speaking of Nebuchadnezzar Abac. 1.16 when they brag and glory themselues in their goodly acts counsels prudence and industrie For then they discouer their hypocrisie then they lay open their secret thoughts which were hidden before vnder these close fainings which wee may easily discerne when they suddenly take that to themselues which before they seemed to attribute to their god Wee neede not wonder then if Senacherib exalted himselfe aboue all that is called God for such is the fruite of impietie Now there is heere a double blasphemie First in that hee aduanceth himselfe aboue God thinking himselfe stronger then he Besides in that hee matcheth the true God with the false Hee shewed his impietie more then enough when he exalted himself aboue idols for although idols be nothing Idolaters shew themselues contemners of all diuine power in contemning the gods which themselues haue forged yet in regard that the worshippers of them attribute a certaine vertue and diuinitie vnto them if they lift vp themselues against such forged gods they shew themselues contemners of all diuine power Their own conscience then witnesseth against them that they bid open defiance to God neither is there any ignorance which can excuse them because they perswade themselues that God is inclosed in their images For be it that this tyrant derided Apollo or Iupiter it is certaine that he despised them not simply as idols but as hauing some diuinitie in them The other blasphemie of this tyrant was that hee placed the liuing God in the ranke of the counterfet gods of the heathen and was so bold and presumptuous to exalt himselfe against him as well as against other gods and to despise the confidence of Israel as if the vertue and power of God ought not to be esteemed greater then that of the idols Vers 12. But when the Lord hath accomplished all his worke vpon Mount Zion and Ierusalem I will visit the fruit of the proud heart of the King of Ashur and his glorious and proud lookes HItherto the Prophet hath shewed vs what the pride of the Assyrian should be after he had ouercome Israel but now he declares what should befall the Assyrian himselfe and what the counsell of the Lord shall be against him The vnbeleeuers doe all things as if God were not in heauen or were not able to breake all their enterprises For what meane these hauty and proud wordes else My hand hath found the kingdomes of the idols but that he thought to exalt himselfe aboue all gods But God opposeth himselfe here against his indeuours so that hauing once serued his turne of him hee will also punish him This sentence containes two members first Isaiah shewes that God will frame a punishment for this wicked and infidell King Secondly he shewes that the time thereof is not yet come to the end the faithfull might wait for it with patience Now hee testifies that the fit time to bring this to passe is after God shall haue chastised the sinnes of his Church as if the Father of a familie would first quiet the sturres which are bred in his owne house This is the drift of this counsell to wit that the faithfull should not waxe out of heart though they saw this cursed tyrant to triumph in this sort neither yet to despaire of their deliueraÌ„ce as if there were no meanes at all to bridle his furie In a word God promiseth that after he shall haue permitted the Assyrian to exalt himselfe beyond measure yet that he will execute iustice in the end Secondly that it is his office to abate the pride of flesh which is ioyned with such an execrable sacrilege And therefore the particle Sur hath great weight as if hee should say that the haughtinesse whereinto the Assyrian is exalted shall bee no let why the Lord should not pull it downe well enough He takes the fruit by way of similitude because the wicked thinke themselues blessed when they are swollen with pride and outrage euen as if they gathered some fruit He placeth the heart first which is the seate of pride which being stuffed with arrogancie vomits nothing but iniuries and crueltie Afterwards hee addes the eyes wherein the inward affection of the heart manifests it selfe which by the eye-lids lifted vp are messengers of the vice which is secret Although
of God we ought so to behold that wee at this day acknowledge him to be the same Iudge he was wont to bee and that the same vengeance is prepared for vs if we giue not eare to his holy admonitions In that he expresly mentions them that are learned and ignorant obserue that we comprehend not the mysteries of saluation by the quicknesse of our wits or because wee haue bin well trained vp in schooles for this could not priuiledge such from the imputation of being blind Gods word then must be imbraced with our whole affection if wee mind to bee freed from this vengeance wherewith not the rude and ignorant alone are threatned but those also which are booke learned as they say Vers 13. Therefore the Lord said Because this people come neere vnto mee with their mouth and honour mee with their lippes but haue remoued their heart farre from mee and their feare toward mee was taught by the precept of men THe Prophet shewes that the Lord shall haue very iust occasion to correct his people thus seuerely albeit it was an hard and horrible punishment that their mindes should bee so besotted by Gods reuenging hand But as men are bold and rebellious so they are easilie drawne to plead with him as if he dealt ouer rigorously with them the Prophet declares that God hath performed the office of a Iudge that the cause thereof rested wholly in men who stirred him vp by their impietie rebellion Also he shewes that the people haue well deserued this chastisement but especially by their hypocrisie and superstitions Hee notes their hypocrisie Hypocrisie in telling them that they drew neere with their mouth and lips for so I expound the verbe Nagash which I take to bee most probable although others are of a contrarie opinion for which cause some translate To shut vp others To magnifie ones selfe but the * That is opposition antithete to wit the verbe to withdraw which is added by and by after shewes that this is the true exposition which also is most receiued But he taxeth their superstitions Superstitâ—â—â— and idolatries when hee saith that their feare which they had was taught by the Commandements of men Now these two things are for the most part ioyned together Nay more then that for hypocrisie is neuer without impietie or superstition Hypocrisie superstition goe coÌ„monly together and on the other side impietie superstition is alwaies accompanied with hypocrisie By the mouth and lips The differeÌ„ce between true worshippers and false he meanes the externall profession which is common both to good and bad but they differ in this that the wicked haue onely a vaine outward shew thinking themselues discharged if they haue opened their lips in Gods worshippe and seruice but the good present themselues before God in the trueth of their hearts in yeelding him obedience with all their power they acknowledge and confusse how far off they are from performing their duties as they ought to doe Hee vseth then the figure called Synecdoche a thing very frequent in Scriptures when a part is taken for the whole But hee made choice of that part which was verie fit for his purpose seeing men are wont to make most shew of godlinesse by the tongue and lips The Prophet then comprehends all the other parts of Gods worship whereby hypocrits are wont to counterfet and deceiue for they are euerie way bent to lying and vanitie We need seeke no better expositor of these words then Iesus Christ who vpon the speech of washing of hands wherewith the Pharises reproued the Disciples because they had omitted so holy an act in their conceit that he might conuince them of hypocrisie saith Isaiah prophecied well of you O yee hypocrites saying This people honours me with their lips but their heart is far off from me Matth. 15.7 8. To the lips and mouth therefore the Prophet opposeth the heart the integritie whereof God chiefly requires of vs. For if we want that he reiects all our workes carie they neuer so goodly a shew in the eyes of men For as himselfe is a Spirit Ioh. 4 23 24 so also will he be adored and worshipped of vs in heart and spirit at which end if we begin not we may doe what we will in outward shew but it shall euery whit bee accounted nothing else but vaine ostentation Hence we may easilie iudge what estimation the religion of poperie ought to haue amongst vs who put all their seruice of God in ringing With what truÌ„peâ—ies the Papists wold seeme to honor God piping singing mumblings in setting vp candles in copes censings crossings and a thousand such fooleries for we see that God not onely reiects these things but also detesteth them Now for the second point when God is serued according to mens inuentions he condemnes this superstitious feare albeit men indeuor to couer the same with a faire pretext of religion deuotion and feare Hee giues a reason why this is in vaine to wit because this people was taught it by the precepts of man For I read the word Melummadah which signifies taught passiuely because the Prophets meaning is that all order is ouerthrowne if mens precepts and not the rules of Gods word bee taken for the right manner of his seruice For the Lord would haue our feare and the honour which we giue him to be squared according to the rules of his word and demands nothing but a sound obedience by which wee dispose of our selues and all our actions according to this rule without turning either to the right hand or vnto the left Whence it sufficiently appeares that all those who are taught to serue God after mens traditions are not onely senslesse but do also wearie themselues in a pernicious labour for what do they else but prouoke Gods wrath against them who cannot more plainly discouer how much hee hates these wil-worships then by this so heauie a punishment Flesh and blood I grant thinkes it strange that God not only makes none accouÌ„t of this trash but also seuerely punisheth mens indeuors who through error and folly take much paines to appease him But wee are not to wonder if hee maintaines his owne authority after this sort Iesus Christ himselfe expounds this place saying In vaine doe they serue me teaching for doctrines mens precepts Matth. 15.9 Some would supply a coniunction thus And precepts as if the sense were not otherwise cleere enough But it appeares he meant another thing to wit that they take a wrong course who follow mens commandements for the rule of their faith and life Vers 14. Therefore behold I will againe doe a meruailous worke in this place euen a meruailous worke and a wonder for the wisdome of their wise men shall perish and the vnderstanding of their prudent men shall be hid HE not onely threatens the ignorant and common multitude with blindnesse but also the wise who drew the people into an
seene verse 13. Isaiah addes feare to praises shewing by this that praises are of no account with God Praises are of no account with God vnlesse they proceed from a reuerent feare of his Maiestie vnlesse we truly and with our whole hearts doe subiect our selues vnto him neither yet vnlesse our whole life testifies for vs that we take not vp his holie name fainedlie nor hypocriticallie Vers 24. Then they that erred in spirit shal haue vnderstanding and they that murmured shall learne doctrine HE yet againe repeates this promise which he touched in the 18. verse for whilest mens vnderstandings are possessed with ignorance and blindnes destruction besiegeth and enuirons them about although they otherwise flow in abundance of all worldlie wealth The Lord therefore minding to prepare for the restauration of his Church begins to cleare and enlighten the vnderstandings of those who before erred in darknes by the light of his word And this he doth by the secret instinct of the Holy Ghost Externall teaching will be to little purpose vnlesse God works inwardly in vs by his holie Spirit for it is to little purpose to be taught by the externall ministrie vnlesse he vouchsafe to teach vs by his working inwardlie in our hearts In the second member some translate detracters others vagabonds but the word signifies that those who resisted the Prophets before and could not beare their reproofes should now become teachable and obedient and therefore I haue turned it murmurers By this we see how admirable Gods mercie is in that he thus brings such home into the right way which deserued no such fauor and not only that but makes them partakers of his greatest benefits But let euery one lay this to his owne heart for which of vs is it that hath not sometimes or other murmured against God and despised his holy doctrine Yea if God should not pacifie our murmuring thoughts and affections by stilling and fitting them for his seruice the most of vs would perish in our owne follies THE XXX CHAPTER Vers 1. Woe to the rebellious children saith the Lord that take counsell but not of me and couer with a couering but not by my spirit that they may lay sinne vpon sinne THE Prophet heere denoūceth a woe against the Iewes Certaine reasons why the Prophet denounceth this woe against the Iewes who being impatient in suffring the assaults wherwith the Assyrians and other enemies pressed them did straightway runne downe into Egypt to require help of them But this reprehension may seeme somewhat too sharp if we shall only consider how lawfull it is for the distressed and weake to aske help euen of the wicked especiallie when they are vniustlie vexed for it is naturall to all men to seeke protection and defence in time of danger Nature teacheth vs to seeke reliefe in time of danger But if we looke vnto the first cause of this we shall find that the fault which the Iewes committed in this behalfe was not small nor yet to be endured For first of all it is not a light sinne The first reason but rather a wicked rebellion for a man so to be the gouerner of himselfe that he despiseth and contemneth to be vnder the yoke of Gods gouernment Now the Lord had straightlie forbidden them to haue any familiaritie Exod. 13.17 Deut. 17.16 or to make any leagues with the Egyptians Exod. 23.32 34.15 Deut. 17.2 Two principall causes why God forbad the Israelites to haue any familiaritie with the Egyptians of which there were two principall causes The first was generall and likewise had referēce to other nations with whom the Lord would not haue his people to conuerse nor to make any confederacies with them least they should be corrupted by the superstitions of the Gentils For it often falles out I know not how that by little and little we learne the vices of those with whom we conuerse and are familiar And as we naturallie imitate their vices rather then their vertues We sooner imitate others vices rather then their vertues so are we by and by infected therewith and afterwards the infection growes to spread it selfe instantlie This is come to passe in this realme of France which hath conuersed with other nations France corrupted by hauing conuersation with other nations Turks for hauing been too diligent in framing themselues to follow their euill example they haue now fraughted themselues full of filthinesses Yea this inordinate desire of leagues confederacies hath opened the dore for the Turks to enter into Asia and now hath giuen him passage into Europe and howsoeuer they still retaine their wonted frugalitie in meates and drinks yet nothing remaines to all countries which they haue ouercome by force but the villenies and pollutions which they haue left behind thē The same may well be said of our countrie of France by hauing familiaritie with diuers other nations The other cause was speciall and peculiar to this people onlie The second reason for the Lord hauing deliuered them out of Egypt meant that they should euer retaine the remembrance of so great a benefit and for that end gaue them in charge to haue no familiaritie with the Egyptians fearing lest if they should fall into league with them the memorie of so famous a deliuerance might easilie slip from them by meanes whereof also Exod. 13.3.8.14 they might bee in danger to lose that freedome in continuing to be thankfull for the same which thankfulnesse was inioyned them by God Was it not an vnworthy thing then to entertain friendship with so prophane a nation and that to the dishonour of the Almightie But especially seeing it was his will that his people should acknowledge him alone sufficient to preserue them in safetie they should haue relied vpon this his promise freely haue disclaimed all other helpes You see then that it was a very horrible sin thus to defraud God of the honour which to him belonged and to labour after acquaintance from all parts with all prophane nations for had they satisfied themselues with Gods onely protection Verse 2. they needed not to haue bin so readie to run downe imto Egypt They were therefore iustly to bee conuinced of their infidelitie in that they bestowed so much paines this way and made such a stir in procuring their helpe Neither is it to be doubted but that the Prophet also was the more quicke and sharpe in speech against so sacrilegious a sinne because thereby they bereaued God of the praise of his almightie power in trotting thus vp and downe to get succour at the hands of strangers for which cause the holy Ghost in an other place compares this lust to an inordinate loue yea to most brutish whordomes For Ezechiel Ezec. 16.26 Ier. 5.8 shewes that their coniunction with the Egyptians in this behalfe was no lesse then if a mans wife in her excessiue heate of lust should not onelie runne after adulterers but
and to rest quietly in the house for he will shew afterward that it had been their parts to haue been of a quiet spirit See now the fountaine from whence this vnquietnesse and stirring yea this their madnesse and giddinesse of head sprang Oh! They thought that the Lord was too weake for their defence vnlesse the strength of Egypt were also added thereunto For it is the propertie of infidelitie The nature of infidelitie to solicite the hearts of such as giue not honour enough to the power of God to be in continuall vexation of spirit without anie rest at all Vers 8. Now goe and write it before them in a table and note it in a booke that it may be for the last day for euer and euer HAuing conuinced the Iewes of manifest incredulitie now he would haue it signed and sealed as it were vpon perpetuall record for a witnesse vnto all posteritie to the end those which should succeed might know both how obstinate rebellious this people were as also how iustlie God inflicted his punishments vpon them We haue told you before that the Prophets were wont to gather their Sermons into certaine chiefe heads See chap. 8.1 and afterwards to fasten them vpon the gates of the Temple which being read and viewed of all at leisure the Ministers tooke them thence and laid them vp safely in Chests in the Temple and thus the booke of the Prophets were conserued and afterward gathered orderlie into volumes But when among the rest there was some rare and excellent prophesie and worthie of memorie then the Lord commanded that it should be written in greater letters the better to draw the people to the reading of it that they might mark it the more diligentlie The Lord now commands the Prophet to doe the like thereby shewing that this was no ordinarie matter but the whole to be carefullie written and very attentiuely read Yea that it should not only be read but also so ingrauen as it were in mens memories that it might neuer be raced out No doubt but the Prophet got great hatred of all hands by this prophesie in regard he was not afraid to bring them thus vpon the open stage not only to shame them among those that then liued but among the posteritie also and that from generation to generation For what can men lesse indure then to haue their wickednesses published or that the same should stand as it were vpon record in the minds of men oh they can not abide that they detest and abhorre it accounting it a most vnworthie fact Yet the Prophet notwithstanding was to goe thorow with it and to yeeld obedience vnto God albeit he thereby got the hatred of men Isaiahs constancie worthie to be obserued followed yea and it may be put his life also in danger which constancie of his we are carefullie to obserue in regard that he nothing feared the feare of men when the question was of his obedience to his God and the discharge of his dutie Then he contemned hatreds enuie hurlie burlies threats false alarums and all dangers that so he might the more freely and boldly performe that charge which was imposed vpon him In which respect it is our parts to follow and imitate his worthie example if we meane to giue eare and to follow Gods call Before them Others translate with them But the word Before agrees best for he meant to prouoke the Iewes in the sight of all by setting forth this prophesie written in a Table And hence may we gather that wicked men ought to be seuerelie reprehended and that in the presence of all albeit they storme neuer so much at it Wicked persons must be sharplie reprooued though they storme neuer so much at it as being a thing which at no hand they can away withall for howsoeuer such reprehensions and threatnings doe them little or no good yet others peraduenture may be warned thereby when they shall see them so branded with perpetuall shame and infamie Iere. 17.1 That which is recorded elsewhere to wit the sinne of Iudah is written with the penne of a diamond and grauen vpon the table of their hearts shall be fulfilled in them Neither ought they once to imagin that they shall escape albeit they contemne the prophesies by stopping their eares at the publishing of them for their wickednes shall be manifest to the view of men and Angels Furthermore in regard they did neuer willinglie repent themselues nor were ashamed of their sinnes the Lord commands a spectacle of their infamie to be erected and set vp before the eies of all for as they were wont to engraue victories or some notable things in tables of brasse so would God haue their shame noted in publike tables which the Iewes notwithstanding labored to hide and couer by their cauils For this was an extraordinarie matter as I said erewhile that the Prophet was charged to defame his owne nation by so solemne an edict for which cause it is added that it should be for the last day that so they might be had in detestation for euer or because that when the great Iudge shall appeere and sit in Iudgement and that all bookes shall be opened then the sinnes of the wicked shall be truly discouered for then the things which before lay hid and buried as it were in obscure darkenes shall be discouered and brought to light Let vs heere obserue diligentlie that the prophesies were not written for the men of one age alone Note that the prophesies were not only written for them of former times but to instruct vs and our posteritie after vs. but also for their children and all posterities which should be instructed to the end they might learne to eschew that hardnes of heart which was in their forefathers Psal 78.6.7.8 and 95.8 And that which S. Paul saith of the whole Scripture that it is profitable to teach to admonish comfort agrees also to this prophesie for we know that these points are needfull to be knowne in all times 2. Tim. 3.16 Let vs reiect then the imaginations of those franticke spirits and bad companions who affirme that this doctrine was fit for that time and not for this Let the faithfull I say learne to stop their eares at such blasphemies and to driue them farre away from them for albeit our Prophet be now dead yet must his doctrine still liue and bring forth fruit amongst vs. Vers 9. * Or For. That it is a rebellious people lying children and children that would not heare the law of the Lord. THe particle For serues as an exposition in regard the Prophet now explanes that which the Lord would haue published to all posteritie namely that the obstinacie of this people was past cure because they would not suffer themselues to be brought into any good order notwithstanding they were dayly taught and instructed Besides we may from their vaine bragges gather how much these goodly Epithites did
of that which he hath determined Vers 17. A thousand as one shall flee at the rebuke of one at the rebuke of fiue shall yee flee till yee bee left as a shippe mast vpon the toppe of a mountaine and as a beacon vpon an hill BEcause the Iewes trusted in their strength in regard of their multitude which men are apt to do when they see and behold their power the Prophet plainly telles them that all the strength they are able to make at home shall doe them no more good then if it were far remote from them Why so Because the Lord would so breake and so daunt their courage that all their forces should stand them in no stead For to what purpose serue weapons or an host of men yea what good can garrisons or fortresses doe when mens hearts are appalled in them with feare Alas all our power is but weaknesse except the Lord fortifie and strengthen vs with the power of his holy Spirit No strength but from the power of Gods holy Spirit This sentence is often found in the law to wit that when they haue forsaken the Lord many of them shall bee put to flight before a few of their enemies Deut. 28.62 But the diuersitie betweene the Law and the Prophets The differēce betweene the Law and the Prophets is this the Prophets apply that to some particular vse which Moses deliuered generally as we haue shewed elsewhere Wee haue therefore to note three things here First that we shal haue no more strength then that which is giuen vs of God For if he sustaine vs not by his almightie power wee shall forthwith be out of heart Secondly it comes to passe by Gods iust iudgement that men should make vs afraid when hee cannot obtaine so much of vs as to write his feare in our hearts For it is equall that mens words and threats should quaile vs It is iust with God to feare vs with the wordes of men when we will not tremble at his voice when we despise the voice and threats of the Lord. We may also note in the third place that the Lord hath no neede of any great preparations to correct vs for if he lift vp but his least finger against vs we are forthwith vndone he needs not an host of men to ouerthrow vs bee wee neuer so well fitted and furnished to withstand him Moreouer he tels them that their calamitie shall last vntill they be brought to nought so as there shall onely remaine some small markes of Gods mercy amidst so great a waste and destruction of the land Where he saith as the mast of a ship in the top of a mountaine it may be expoūded two waies Some thinke the similitude is taken from a wood or forrest cut downe The first Simile for when men do so they leaue certaine faire and high trees standing which may serue for ships But the word Har is taken for a rocke or rocky place against which ships vse to wracke themselues The second Simile after which there is espied a mast or some such thing as witnes of that shipwracke As a beacon The Prophet yet addes another similitude taken from the signes of victorie which are vsually erected and set vp after the discomfiture of the enemie In a word hee shewes that there shall bee so small a remainder of men that it shall much resemble a generall waste and desolation As if he should say This great multitude now dazles your eyes but there shall come such an ebbe and scattering of them that there shall not bee left so much as the face of any people By this are we admonished how humble modest Let not the strong man glory in his strength◠Ier. 9.23 and meeke wee ought to bee notwithstanding our great riches and strength for if we lift vp our hearts the Lord hath skill to take vs downe by and by and to make vs become more dastardly then women or little children so as we shall not dare to looke one of our enemies in the face and if wee doe yet all our forces shall melt away as snow before the sunne Vers 18. Yet therefore will the Lord wait that hee may haue mercy vpon you therefore will he be exalted that hee may haue compassion vpon you for the Lord is the God of iudgement Blessed are all they that wait for him THe Prophet now addes a consolation Stil the Lord in wrath remembers mercy Hab. 3.2 for hitherunto hee hath so terrified them that all the faithfull amongst them might haue been driuen to dispaire His meaning is therefore to comfort their hearts that so hauing tasted how pitifull and gracious the Lord is in the middes of these their calamities they might notwithstāding possesse their soules in patience and vphold their faith by the power of the promises This waiting hee opposeth then to that ouer-great hast against which hee cried in the beginning of the Chapter For there hee reprooued the people for their posting downe into Egypt and condemned therein their infidelitie but now contrariwise to their reproach he tels them Our God will not render like for like Psal 103.10.12.13 that the Lord will not render like for like albeit they haue much dishonored him neither wil he hasten to punish them Others expound He commands you to wait or He will make you wait But as I thinke the sense which I haue giuen agrees best Now that we may the better cleare this sentence we must lay this foundation to wit that God alwaies keeps a measure in his corrections God keeps a measure in his corrections because he is inclined to mercie the reason is because he is inclined to mercie which we gather from the word Iudgement for the Prophets meaning therein is that the Lord not only chastiseth but also euermore vseth a moderation in his chastisements God not only chastiseth but keeps a moderation in his chastisements according to that in Ieremiah Correct me ô Lord not in thy wrath but in iudgment lest I be consumed and brought to nought Iere. 10.24 Also in another place I will not vtterlie cut thee off but will correct thee in iudgement Iudgement in this place opposed to seueritie Iere. 30.11 Thus Iudgement is opposed to seueritie the Lord so moderating his blowes in smiting the faithfull that he cuts not off from them all hope of their saluation for of that he alwaies hath a most tender respect And therfore as Abacuk saith In the middes of his wrath he euermore remembers mercie He is not like one of vs then The Lord is patient towards vs because he would haue none of vs to perish 2. Pet. 2.9 to take the aduantage presentlie and to flie vpō vs. Alas so we should be brought to nought by and by No he attends vs with patience Moreouer it is a confirmation of no small weight when he addes that God will shew a signe of his glorie in pardoning
King of Ashur and I will giue thee two thousand horses if thou be able for thy part to set riders vpon them HIs conclusion is that Hezekias shall doe best to yeelde himselfe without trying it out by fight and to promise obedience for euer vnto the Assyrian Which that he may the rather perswade him vnto hee casts his pouertie againe in his teeth As if hee should say If I should giue thee two thousand horses wert thou able to furnish them with sufficient riders amongst all thy people For hee offers him not horses by way of honor or that he meant in good earnest so to doe but rather to afflict and wound the heart of this good Prince The clause I will giue thee must be thus resolued Although I should giue thee two thousand horse yet wert not thou able to finde horsmen enough for them I am not ignorant what the expositors write vpon this place but whosoeuer shall consider euery circumstance well will easilie iudge that this was spoken in contempt Vers 9. For how canst thou despise any Captaine of the least of my Lords seruants and put thy trust on Egypt for chariots and horsmen HEe now confirmes the former sentence shewes that Hezekias is so far off from resisting the power of Sennacherib that hee is scarse worthy to be compared with the least of his Captaines But what is the reason that he lifts himselfe thus arrogantly No doubt because the Iewes should not presume any thing at all in regard of the absence of the King of Ashur who was now besieging Lachish For albeit he was not yet come with all his host Rabshekeh brags notwithstanding that his Leiftenants are strong enough to the end Hezechias and the people might without delay yeelde themselues vnder his obedience Vers 10. And am I come now vp without the Lord to this land to destroy it The Lord said vnto me Goe vp against this land and destroy it NOw he sets vpon Hezekias another way namely that he shall assemble his forces in vaine together for his defence For he pretends that the King hath not now to deale with a mortall man like himselfe but rather with God himselfe because he is come vp to destroy the land of Iudeah at his appointment As if he should haue said As many of you as shall resist me shall resist God and then your resistance will be to small purpose Hence let vs learne that albeit we be giuen to piety faithfully indeuouring by all means to aduance the Kingdome of our Lord Iesus Christ yet wee must not looke for all that to be exempt from all crosses but rather to fit our selues for the bearing of them For the Lord will not alwaies crowne our vertuous life with earthly rewards God crownes not vertue alwaies with earthly honours truly such recompences were vnfitting for vs. As namely abundance of riches inioying of outward peace and hauing all things that heart can wish For are not the wicked therefore esteemed the onely happy men in the eies of the world because they are frolike quiet healthfull and haue the world at will Thus then it might seeme that our condition should be no better then theirs But it behoues vs alwaies to set this example of good King Hezekias before our eies Note who after he had wholly bent himselfe to reforme religion and to set vp the pure worship of God was yet sharply assailed with afflictions so far forth as he was not far off from despaire to the end that when we shall think we haue done much wee be still ready notwithstanding to sustaine all sorts of combates and persecutions Neither to be out of heart if at the first our enemies be too hard for vs in such wise that we looke euerie moment to bee swallowed vp aliue of them For these great crackers and haughtie sp rits will easilie bee taken downe after they haue cast vp their first bubbles yea after they haue spit forth their venom all their pride will quickly vanish and come to nought Rabshekeh magnifies the greatnesse and power of his King to affright the heart of King Hezekias see I pray you what course the wicked sort takes with vs they assaile vs by threats they labour to shake our faith and patience by many feares or rather Satan himselfe doth it indeede in their persons For who sees him not speaking heere in the person of this railing miscreant Satan speâ—ks by the mouth of Rabshekeh Nay which more is he takes vnto him euen the person of God himself and so transformes himselfe into an Angell of light 2. Cor. 11.14 For what saith the Holy Ghost in other places He that rests vpon the help of man seeks his owne destruction Iere. 17.5 because man is a thing of nought weake and brittle Doth not Rabshekeh affirme the same here Speakes he any otherwise then if he were a Prophet sent of God We must wisely distinguish betweene the voice of God and the voice of meÌ„ It behoues vs therefore wisely to distinguish betweene the voice of God and men who deck and adorne themselues with his name vnder false pretences for the Deuill can turne himselfe into many shapes that he may appeare in the likenes of God But this rayler had no cause at all to reproach Hezekias with this as hath been said for he trusted not in his forces neither was he puffed vp in any confidence of the strength of Egypt It is the portion of the faithfull to be railed vpon when they do the most good But it is our portion euen then to be railed on when we doe the most good Satan hath skill enough in deed to assaile vs by such engins and causleslie to make vs stinke as it were in the presence of men which I confesse is a very dangerous temptation for we desire to maintaine our credits with men and are much offended when they take that in euill part which is done with an honest and vpright affection and therefore Satan labors in nothing more then by slanders to cast disgrace vpon that which we haue done with pure consciences for either he forgeth against vs some crime whereof we are innocent or chargeth vs with falshood imputing things vnto vs which we neuer meant The integritie of the faithfull ought to be vnto them as a wall of brasse to fortifie them with inuincible constancie But our integritie must be vnto vs as a brasen wall whereby we may remaine vnmoueable as Hezekias here doth against all such accusations and slanders As touching the latter member of this sentence wherein Rabshekeh taxeth the King because he had abolished Gods true worship who sees not that this is a meere slander Hezekias had indeed ouerthrowne the Idols and the Idolatrie which God abhorred Vnbeleeuers know not how to distinguish betweene religion and superstition But what maruell is it if the Infidels know not how to distinguish betweene the false god and the true
confidence in God Verse 10. He bragged before that he was Gods seruant sent of him to destroy the land of Iudea for which cause he promiseth vnto himselfe assurance of the victory But now the miscreant feares not to aduance himselfe against the Lord of hostes For you must know that the wicked doe not alwaies at the first chop discouer all their impietie touching their contempt of Gods maiestie Note but the Lord by degrees laies open their thoughts and constraines them to cast vp the poison which lay hid within them This wretch now then goes on further in his blasphemies and feares not to rush against the highest Maiestie as if hee were the stronger But he speakes in the person of his Master who had obtained great victories ouer many mightie nations which indeede had their gods vnder whose protection they thought themselues safe Sennacherib hauing subdued these thought also that he had ouercome their gods vpon whose help they rested Thence it comes that he puffes vp himselfe so farre in pride that he dares iustle against the liuing God yea he is caried away with such madnes that he feares not to oppose his strength against the power of the Almightie You see then that albeit the wicked seeme at the first to be farre from the contempt of Gods maiestie yet in the end they manifest that they attribute all to themselues and vtterlie exclude him In words I grant they will giue the praise of their victories vnto their gods but forthwith they sacrifice vnto their owne nets and offer incense to their yarne as Abacuk saith 1.16 which practise our hyppocrites imitate at this day For if they obtaine any victorie they by and by runne and thanke their Idols but when that is done they also thanke their owne counsels policies manhood and their forces so as a man may well perceiue that vpon the matter they attribute all their successe vnto themselues and not vnto their Idols In this his prowd boasting then he shewes himselfe to be a lyar when he acknowledged God the author of his victories On the other side it could not be but the heart of good King Hezekias must needs be wonderfullie grieued in hearing God to be thus charged with breach of his promises whē this wicked one railed thus against God and matcht him with Idols But these things are written Hezekias his patience worthie our imitation to the end we might consider the patience of this good King and also follow his example when the like shall befall vs. Haue any of the gods of the nations When he opposeth himselfe against all Gods as one that had ouermatcht them it is so farre from common sense that the wicked themselues do shudder and tremble at it and yet if the Lord doe but a little presse them he easily drawes forth of them such confessions as this When they haue premeditated what they will say then they can faine themselues Gods seruāts forsooth but soone after he inforceth them to confesse and vtter forth that which was concealed within Let vs know then that superstition is alwaies ioined with pride so as it is vnpossible but he should aduance himselfe aboue all that which is called God which in his heart acknowledgeth him not We neede not wonder then that wicked men are prowd and rebellious for it is only the pure and right knowledge of God which is able to humble our stout hearts And yet this miscreant is no way excused for casting the vanitie and feeblenes of these Idols iustly in their teeth for wee must looke at his intent and pride seeing he scornes not so much the superstition and vaine confidence of the Gentiles as through their sides to wound if he could euen the highest Maiestie Euen as that tyrant Dionysius Dionysius who resisted God and prouoked him to the fight whilest he scorned his owne Idols for against his conscience he derided the God which he could scarcely comprehend in his shallow braine The like is to be said of all other Infidels who haue mocked at false religions which they thought were of God Note we here also the other blasphemie by which the diuine Maiestie is wickedlie violated when Rabshekeh couples the true God with the false as if he were one of their consorts For what blasphemie is greater then to match the immortall God the author of all things with dunghill gods truth with lyes glorie with ignominie and hell with heauen The Lord our God is great and worthie to be praised saith Dauid yea he is to be feared aboue all gods for all the gods of the Heathen are Idols but the Lord made the heauens strength and glorie are before him power and beautie are in his sanctuarie c. Psal 96.4.5 Vers 19. Where is the God of Hamath and of Arpad Where is the God of Sepharuaim Or how haue they deliuered Samaria out of mine hands 20. Who is hee amongst all the gods of these lands that hath deliuered their countrie out of mine hand that the Lord should deliuer Ierusalem out of mine hand SOme thinke Hamath to be Antioch in Syria Arpad that Citie whence people were taken to inhabit Damascus and that Sepharuaim was situated in this countrie If these things be so then Rabshekeh recites here the ancient names of the Cities whence in times past many nations came forth but afterward they not only lost their renowme but their proper names also that such a change might the rather affect and moue them Howsoeuer it be he expreslie notes out the neighbour cities which were best knowne by name to the Iewes that the ruin of them might touch them the more neere neither do I doubt but these places were of Syria and Israel As if he should say You see these two kingdomes subdued which notwithstanding had so many gods and patrons and doe you thinke that your God can resist me The expositors take the particle Chi for an interrogation in both places Haue the gods of the nations deliuered them Shall your God deliuer you then But that the sense might runne the better I had rather translate it thus Let your God deliuer Ierusalem out of mine hand This seemes also to be spoken tauntinglie as if in scorne he should haue said Yea I warrant you your God will deliuer you as the gods of the Gentiles deliuered those that worshipped them Now this ignorance of the wicked proceeds from this they know not that God punisheth mens sinnes when aduersitie befalles them First of all then they deceiue themselues by making an ouerthwart comparison Oh I haue ouercome this or that people therefore it is I that am the efficient in this matter for they know not that God by their hands executes his wrath vpon the people whom he for their iniquities hath destinated to destruction For though they will not vtterly denie but they haue receiued somewhat in their victories from him howbeit it is but fainedly because they neither see his will nor his iustice
teacheth vs to mount by little and little vnto heauen by the light of the promises which doe shine clearely before vs yet so that in seeking succour we imagin not that God should be absent from vs seeing he hath chosen his dwelling place in the mids of vs. For in regard that his Maiestie much surmounts heauen and earth it is not lawfull for vs to bound him within the narrow scantling of our vnderstanding yet we may comprehend him according to the small measure thereof because he hath reuealed himselfe vnto vs by his word not that we must needs pull him downe from his heauenlie throne therefore but that our minds which are of themselues weake and dull might by degrees approach neerer and neerer vnto him for we haue good reason to presse with boldnes towards his highnes in regard he calles vs vnto him by his word and Sacraments And if we conceiue of these things aright the spirituall knowledge of God shall alwaies beare sway amongst vs so as wee shall not need to tye the Lord any more to stones nor stocks If the spirituall knowledge of God beares sway in our hearts we shall not need to tye his presence to stocks or stones No we shall imagin nothing of him that is earthlie or carnall for the neerer we shall draw towards him the more will we endeuour our selues to vse all lawfull meanes which he sets before vs that our spirits may not rest vpon earthlie things for he applies himselfe to our shallownes only to the end that his Sacraments might serue vs as ladders to climb vp vnto him by but this superstition hath peruerted and turned it to a cleane contrarie vse Vers 17. Incline thine eare O Lord and heare open thine eyes O Lord and see heare all the words of Sennacherib who hath sent to blaspheme the liuing God HEnce we gather in how great perplexitie Hezekias was for the vehemencie of his prayer discouers vnto vs a wonderfull measure of griefe so as a man may see that he indured great combates which he ouercame not without much adoe For albeit the affection and zeale of his prayer shewes the strength and power of his faith yet he therein represents vnto vs as in a glasse his passions that boiled within him As soone then as we are to indure any such assaults let vs learne from the example of this good King to oppose against the passions wherewith we are tossed that which may best serue for the confirming of our faith that by the tempest it selfe we may be brought to a safe and quiet hauen Let not the sense of our weakenes any whit astonish vs then no not when feare and dread shall presse vs aboue measure as it were For the Lord will haue vs wrestle valiantlie euen till we sweate and tremble God will haue vs wrestle till we tremble and sweate because we must not thinke to goe to heauen in a fetherbed or at ease as we vse to speake but after many combates God hath promised an happie issue to them that fight as they ought to doe which in the end he will vndoubtedlie bestow vpon vs. But why doth Hezekiah desire God to heare Thinks he that he sleepes or vnderstands not No such matter But wee are wont to speake thus in some desperat cases either when wee thinke God absent or when hee seemes to make light account of our afflictions Wee see he was so perplexed then that God as he thought had forgotten him that is to say according to the sense of the flesh for had he not beheld him present by the eies of faith he had vtterlie quailed It is as much then as if Hezekias had desired the Lord euen effectuallie and openlie to shew some worke for his saluation which he had long hoped for before in the secret of his heart But why doth he pray that God would open his eies and see It is as much as if he had said Lord let it appeare that thou hast care of these matters Now he sufficientlie shewes where his paine held him most namely he longed to see some vengeance shewed vpon these blasphemers which offred such outrage against Gods Maiestie for albeit this good King tooke great thought for the preseruation of his kingdome and people yet had he respect vnto Gods glorie aboue all other commodities whatsoeuer Hezekias respected Gods glorie aboue all things whatsoeuer And truly the aduancement thereof should touch vs neerer and moue vs more then any thing else especiallie when we know that his glorie and our saluation are things that can not be separated Thus Hezekias hauing brought forth this Tyrant vpon the stage as a blasphemous and hatefull enemie of God because Ierusalem gloried in this title The God of Iacob and in his protection he thereupon concludes that God can by no meanes cast off the Citie which he hath taken into his owne custodie vnlesse therewithall he should renounce his owne name also Seeing the Lord then of his infinit bountie is pleased to ioine his glorie with our saluation let vs hold fast these promises and let vs fortifie our selues with them namely that although the wicked goe on in a vaine hope thinking to scape scotfree whilest they blaspheme God and cast vp that poison out of their hearts which lurked before in them yet there is not a sillable thereof which he vnderstands not and he will in his due time bring them to an account for the same Vers 18. Truth it is O Lord that the Kings of Asshur haue destroyed all lands and their countrie 19. And haue cast their gods in the fire for they were no Gods but the worke of mans hands euen wood or stone therefore they destroyed them HEzekias begins here to put a difference betweene the true God and the false which we also had need diligentlie to do for the wicked that are not enlightened haue many confused thoughts of some diuinitie which by and by vanisheth away so as either they thinke there is no God at all or if there be yet they regard him not But God would not haue vs lightlie touched with some idle or vading conceit of him What knowledge of God is required to be in Christians but that we should acknowledge him to be the true God who by the brightnes of his power scatters abroad all the darknes of ignorāce It is not enough then you see to acknowledge a diuinitie of I can not tell what as prophane ones do but God ought to be so knowne and receiued that he be discerned from all Idols and the truth separated from lyes And questionlesse when he hath once cleared our iudgements all opinion of false religions which possessed our minds before will immediatlie fall to the ground And so much the rather are we to hold fast this doctrine by how much the more many please themselues in fond speculations thinking it sufficient for them if they acknowledge a God at randon Whether they ought to worship the god
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
meaning is that this Citie was no way more excellent then the rest but in regard that God had chosen it aboue the rest to be the seate of his Sanctuarie In the next place he saith that they publish good tidings because the Priests and Leuites were there ordeined and instructed according to the rules conteined in the Law that they might be fitted to be leaders of the people and to publish the doctrine of saluation In the meane while this title wherwith God adornes his Church is well to be obserued to the end she may be knowne by some sure and infallible marke That assemblie is not to be reputed the Church where the doctrine of saluation sounds For that assemblie is not to be held for the Church where the heauenlie doctrine of glad tidings is not sounded forth and preached and in this sense the Apostle saith that she is the pillar and ground of truth 1. Tim. 3.15 For albeit God might gouerne vs well enough without the ministrie of man yet he hath imposed this charge vpon his Church into whose hands he hath committed the inestimable treasure of his word for this cause she is called hereafter The mother of all the faithfull Chap. 66.10.11.12 Hence it followes that nothing is more absurd and vniust then to see dumb Idols to boast of the name of the Church The true Church the mother of the faithfull Dumbe idols in the papacie boast in vaine of the title of the Church as they doe in the Papacie We are also aduertised that the Church is not taught of God that she should keepe her knowledge to her selfe but that she should proclaime that to others which she hath learned Moreouer she is inioined to publish this grace freely without any feare that the Prophets might know they were not to speake timerouslie as of a thing doubtfull but as those that were well assured of that truth which they set forth being fullie perswaded that God which was the author of it could not lie but his will was that the witnesses of his grace should come out of Zion to replenish the whole land of Iudeah with gladnes When he addes Behold your God In this sentence he comprehends the summe of our happines which consists in enioying the only presence of our God which brings with it the fulnes of all good things but if we be depriued of it no greater miserie can befall vs. For if we be estranged from God all things must of necessitie turne to our ruine though wee should inioy all the pleasures in the world From this circumstance it is also to be noted that nothing is more contrarie vnto faith then to tie the doctrine which the Prophets publish to the sight of our eies for themselues must needes haue been mute if they had not lifted their mindes farre aboue the world neither durst they otherwise haue bin so bold and constant to draw on others with them to hope for better things in the midst of despaire Surely when the wicked haue their swindge and that iniquitie hath gotten the vpper hand when the poore Church trembles and seemes of all other the most miserable then is the time to lift vp our heads When it is the fittest time to proclaime comfort to the Church and so much the more to fasten our eies vpon the promises and to preach and publish his comfortable presence to such as will behold it by faith Vers 10. Behold the Lord God will come with power and his arme shall rule for him behold his reward is with him and his worke is before him HEe inricheth this short and latter sentence with many words because it needed some exposition and he vseth the word behold againe for the greater certentie that hee might so much the more incourage the faithfull He shewes more fully then of how great vse the presence of God is vnto vs and first he saith he vvill come vvith power which shall not be idle but such as we shall feele to be effectuall Some translate the word Lo Of himselfe which also word for word may bee turned He is mightie or reigning of himselfe Now his meaning is that God is strong enough and needes no man to helpe him The same is repeated vnder the words reward and vvorke for it is vsuall among the Hebrewes to repeate one and the same thing two waies By reward we must not vnderstand a recompence due by merit but the righteousnesse of God by which he protests he will recompence those which call vpon him in truth and with vpright hearts for those that are but meanely read in the Prophets language know that the word Secar imports so much The summe is that God will not come to make shewes onely but will manifest his power and make vs to feele it indeed And thus it would not bee amisse if the word Effect were put in stead of vvork Many expound this more wittily and descant like children vpon vvorke and reward as if vvorke were the merit to which reward must bee giuen but the Prophet had no such meaning In both words he repeates the same thing as I haue said and sets forth the fruit of the Lords comming which the faithfull shall receiue to their exceeding benefit Vers 11. Hee shall feede his flocke like a Shepheard hee shall gather the lambs with his arme and carrie them in his bosome and shall guide them with young BY this verse he shewes what this vvorke of the Lord is for in as much as he workes diuersly and infinite waies the hearer might haue doubted with himselfe what God meant to doe And thus the generall doctrine could not of it selfe haue been sufficient to haue raised vp their hope Now howsoeuer hee stands not to reckon vp all the parts of Gods office yet in these few words he signifies that his determination was to vphold and keepe his Church And therefore he compares him to a shepheard by which word hee sets forth Gods infinite loue towards vs in that hee vouchsafeth to stoope so low as to bee our shepheard Gods loue in this verse Gods power in vers 10. to be ioined together The Prophet hath in other places yea and in the former verse also armed him with a terrible and inuincible power for the defence of his Church which he will also repeat againe afterwards but here he attributes to him a more gracious title to the end the faithful might sweetly repose themselues vnder his protection Moreouer although by the word flocke he meanes the elect people whom he had taken into his custodie we are notwithstanding admonished that hee will be no shepheard but to such as with the modestie and weakenesse of sheepe and lambs are content to follow him The condition of a flocke therefore must bee considered for he will not feede wild beasts God will be no sheepheard to wolues but to such as shew the tractable and meeke nature of lambs but lambs Let vs thererefore cast off all
regards vs not when he suffers vs to be giuen vp for a pray to our enemies It is as much then as if he should say O ye Iewes what meane ye to complaine as if God had forgotten or despised your conditions Now by this reprehension Isaiah prepares them to receiue consolation for all impediments were to bee remoued to the end the way to come thereunto might bee the more easie Vers 28. Knowest thou not or hast thou not heard that the euerlasting God the Lord hath created the ends of the earth Hee neither fainteth nor is wearie there is no searching of his vnderstanding HE repeates the same thing that he said before to wit that the people who had been instructed in the schoole of God were no way excusable in regard of their dulnesse Hee rebukes them thus sharply then for not hauing profited better in the Law and other good meanes which God had giuen them ouer and besides the common vnderstanding wherewith all of them might haue been indued In the first place he puts the verbe To know which is more generall because God had caused his glory to appeare vnto them by many miracles and testimonies of his power in the second place hee comes to the hearing as if hee should say If these things haue wrought nothing vpon thee namely that thou hast been so long taught and instructed both by the word and workes of God that he vseth not to sit idle in heauen it must needs be concluded that thou art verie vnteachable He calles him the euerlasting God thereby distinguishing him from al corruptible idols the worke of mens hands Now if this article were well imprinted in our hearts distrust would vanish away like smoke For if God be eternall then it is impossible for him either to be changeable or weake for eternitie hath this propertie vnto it that it is no way subiect to change Eternitie hath this proper vnto it that it is no way subiect to change but continues alwaies alike which the Iewes comprehended not though they had often heard it before This is the cause why the Prophet is so round with them in rouzing them vp by this reprehension For thus he shewes how double guiltie they shall be before God if hauing bin taught by his word and by so many of his benefits they shal still refuse to yeeld him that honour and glorie which to him belongs He is not wearie c. Heere the Prophet shewes two things the first that God is not wearie of well doing the second that there is no searching of his vnderstanding In the first member he proues that nothing can let God to continue his well doing towards them because he is not like those that waste their goods by often giuing out or to such as are euer and anon wearie in doing good turnes or to such as repent their liberalitie for his bountie can neuer be drawne drie If he haue done good to the fathers he will do no lesse to the children And whereas he often works quite contrarie to that which we thinke meete the Prophet preuents the conceit by telling vs that his Counsels are inscrutable Thus he admonisheth vs not to murmure though he do not by and by applie himselfe to our desires for there is nothing better to nourish hope in vs then this sobrietie Sobrietie a notable meanes to nourish hope to wit that we considering how wonderfullie God works for the defence of his chosen might be brought willinglie to submit our reason vnder his secret counsels Vers 29. But he giueth strength vnto him that fainteth and vnto him that hath no strength he increaseth power The application of the former doctrine THe Prophet now applies the former generall sentences to the matter in hand for his purpose is as we haue said to hearten on the people and to giue them better hope But because the Iewes were low brought and void of strength therefore he shewes that it is the proper office of God to succor those which are thus faint and wearie By this circumstance then he sets forth Gods power to the end they might conclude and be surely resolued of their saluation whilest God shall be fauorable vnto them I grant that the Prophet had respect to the people who were detained prisoners in Babylon but we ought notwithstanding to make our profit of this doctrine that although our strength should faile vs so as we should be brought to deaths dore yet to remember that it is Gods propertie to stretch forth his hand to such as faint and are spent being left succorlesse But it is requisit we should first of all feele our pouertie and wearines that that sentence of S. Paul might be fulfilled in vs It is necessarie we should feele our selues weake before God giue vs of his power The power of God is perfected in our weakenes 2. Cor. 12.9 For if our hearts be not thoroughlie touched so as we be indeed conuinced of our imbecilitie we can not find help of God in due time Vers 30. Euen the yong men shall faint and be wearie and the yong men shall stumble and fall BY this comparison the Prophet further enricheth that which he said before to wit that the power which God giues to his elect is inuincible and euer durable for mans strength easily vanisheth but Gods neuer It is most certaine that all the naturall strength we haue is from God but for as much as men prowdly attribute that as proper to themselues which he giues to all therefore the Prophet distinguisheth betweene the strength which seemes to flow from nature and that by which God especiallie susteines his children The Prophet distinguisheth betweene that strength which men seeme to haue by nature and that by which God sustaines his children For in as much as the other is an vniuersall benefit bestowed vpon all the world therefore men take no knowledge of that Thus then hee calles that the strength of men which is a gift common to all and that the strength of God by which he assists vs when all our strength faileth For he here speakes of that grace of God which is called supernaturall Supernaturall grace and saith that it is perpetuall whereas men can haue nothing of themselues but that which is transitorie â—â—perishable that so by this marke he may separate the Church of God from the rest of the world and spirituall strength from that which is earthly prosperitie Whereas in the first member he hath put the word Nearim which is as much to say as young men and in the second he addes Bakurim which signifies not that only but men of choise yet because he repeates but one and the same thing it agrees best if we referre it vnto the time of age and yet hee meanes all such as are stout and in their best strength Now by this we may see how hee magnifies the excellent prerogatiue wherewith Gods childreÌ„ are endued aboue others to the end
Gods word Vers 28. But when I beheld there was none and when I inquired of them there was no counseller and when I demanded of them they answered not a word THe Lord hauing spoken of himselfe turns againe to the idols for in these Chapters you shall meete with these antitheses euerie where by which he opposeth himselfe against idols As if he should say I doe these things whereof I haue spoken but the idols can doe none of them because they are void of counsell wisdome and vnderstanding They can neither answer them that aske things of them nor mitigate their griefes Now in this comparison he shewes that hee can easily proue himselfe to be God First by the doctrine of the Prophet secondly by his works which are not to be found among idols Therefore it followes that they are no Gods and that we must rest our selues wholly vpon him that is the true God Besides mens eies are so dazeled with carelesnesse because they neither aske marke nor consider any thing they bewitch their owne hearts then by beholding idols and wittingly deceiue themselues for doubtlesse they should quickly perceiue the vanitie that is in them if they did warily obserue all circumstances Whence it is euident that Idolaters shall neuer bee able to excuse themselues by pretext of ignorance because they loued rather to bee blinded and to erre in darknesse then to see the light and imbrace the truth Vers 29. Behold they are all vanitie their worke is of nothing their images are wind and confusion HAuing condemned the Idols The Prophet proceedes from the confitting of Idols to tax such as honor them now hee saith as much of those that honour them As it is in Psal 115. They that make them are like vnto them and so are all they that put their trust in them He shewes then that the whole rabble of the superstitious sort are full of vanitie and haue neither wit nor discretion I grant it is hard to perswade them to it for pride which possesseth them so puffes them vp that they thinke themselues the onlie wise men of the world and those that follow not their traine the onely fooles and dizards that are in comparison of them Papists deride the Protestants The Romans contemned the Iewes How proudly doe the Papists and their subtile Doctors deride and scorne vs With what furie haue the Romans contemned the Iewes in times past What then Let not vs care for such a pride seeing God condemnes them all here of vanitie Their vvorke is of nothing He calles vvorks both the images which the superstitious forge to thēselues as also al the new found seruice wherein there is neither end nor measure when some one will bee the master and author of his owne religion These works hee calles things of nothing In the next place he proues it more plainly in calling them vvinde and Chaos that is to say confusion for so I expound the word Tohu it being so taken in Gen. 1.2 where Moses shewes that the earth was at the first without forme and a confused lumpe This place ought diligently to bee obserued against Idolaters for they thinke images were ordained to preserue and vphold religion and that mens mindes are stirred vp to deuotion by the sight of them as if God were there present they call them lay mens books Images lay mens books fit for such as are not capable of the doctrine of the Scriptures But the holy Ghost heere pronounceth that they are formelesse and confused things because they trouble and detaine mens mindes in superstition yea in such sort that all their light of wisdome and knowledge is choked and quenched by performing seruice to them To conclude hee teacheth that all images and the honor done vnto them not so only The Image and Image maker meere vanitie but those that make and follow them are nothing but meere vanitie and that wee may boldly so iudge of them THE XLII CHAPTER Vers 1. Behold my seruant I will stay vpon him mine elect in whom my soule delighteth he shal bring forth iudgement to the Gentiles IT seemes the Prophet breakes off his speech to speake of Iesus Christ but wee must call to mind what we haue said elsewhere to wit When the Prophets prophecie of any thing hard to be beleeued they forthwith mentiō Christ that it is vsuall with the Prophets in promising any thing hard to be beleeued forthwith to make mention of Christ because all the promises are confirmed in him which otherwise would be doubtfull and vncertaine All the promises are in Christ yea and Amen saith Paul 2. Cor. 2.20 For what acquaintance haue we with God What acquaintance haue we with God vnlesse Christ come betweene vnlesse this Mediator come betweene we are so far separated from his Maiestie that we can neither be partakers of saluation nor of any other benefit without Christ Now when the Lord promised any deliuerance to the Iewes his purpose therein was to lift vp their mindes far aboue the thing it selfe that so they might conceiue of better and greater things then their bodily libertie and returne into Iudeah These promises were but preparatiues to that great redemption accōplished by Christ For these things were onely as preparatiues to that great redemption which they at last obtained and which we now obtaine by Christ Iesus Yea that grace of God that shined in the returne of the people had been imperfect vnlesse he had euen then bin knowne to be the perpetuall gouernor of his Church We haue also told you before that the deliuerance out of Babylon comprehended in it the absolute and full restauration thereof It is no wonder then if the Prophets ioine this beginning of grace with Christs kingdome for they vse so to doe almost in all their sermons We must come to Christ then No helpe in God without Christ without whom there is no hearing nor helpe in God that is to say we can lay no claime to the right of being in the number of Gods children vnlesse we be grafted into that body of which hee is the head The very scope of the text therefore shewes that hee is spoken of in this place as of the head and first borne Why so Because the things heere mentioned cannot be attributed to any other then himselfe but if this reason will not suffice the Euangelists shall end the controuersie for vs. See Matth. 12.18 19 20 21. He calles Christ Gods seruant In what sense Christ is called Gods seruāt by way of excellencie for although this name belongs to all the faithfull because they are adopted for his children on condition that they sacrifice and consecrate themselues and their whole liues to his seruice and obedience yea albeit the faithfull teachers and all those who haue any publike charge in the Church be particularly called Gods seruants yet there is a speciall cause why this title agrees more properly vnto Christ then vnto
to darken the grace of God Now it seemes the Lord permits the Iewes to bring in their allegations which they had as those who trusting to the goodnes of their cause dare thus defie their aduerse partie Bring in thy reasons and if thou hast anie metall in thee shew it The Lord then prouokes them first and bids them tell if they can whether the gods of the Gentiles haue foretold any such things or no. And this may also be applied to the Soothsaiers and Prognosticators who attributed to themselues the knowledge of things to come which they could not foresee at all And in the same sense he repeates that which followes in the verse insulng I euen I haue spoken it The summe comes to this then that the Iewes wauer yea and fall because they haue not well informed themselues how singular a grace of God it is to learne from his sacred mouth whatsoeuer is needfull to saluation In the latter part of the verse hee recites one particular namely God had foretold the end of their captiuity in Babylon True it is that he names not Cyrus as the dispenser of this benefite Cyrus but in speaking of some certaine personage well knowne he saith God hath chosen him to surprise Babel by force The word To loue is not taken heere simply but for some speciall respect and therefore he restraines it to the happy issue of his voyage And so we may say that Saul was beloued of God for some priuate end Example namelie that hee might raigne for a time and might haue the gift of prophecie 1. Sam. 10.10 But there is an higher matter to bee considered of touching the faithfull whom God loues with an euerlasting loue for hee will neuer suffer them to be separated from him Iohn 13.1 Iere. 31.3 The Prophet then meant to say that Cyrus shall vanquish Babylon because he shall vndertake that businesse vnder Gods authoritie leading not of his owne motion but after such a manner as God thrusts forward the blind and ignorant whither him listeth or as hee vseth sometimes to serue his turne of men against their wils For Cyrus is not praised for his voluntary obedience but it is rather indeed an extolling of Gods singular prouidence by which hee disposeth of all sorts of men to performe his will and to execute his decrees By arme vnder a figure familiar amongst the Prophets we may vnderstand his vvorke And thus the speech will runne better Hee shall execute his vvill against Babylon and his vvorke against the Chaldeans And wee know that the Prophets are wont to ioine Gods counsell and worke together Now he priuilie taxeth the Iewes for their ingratitude in that they would not beleeue Gods promises though hee pointed out the thing before them with his finger and spake far otherwise then did the Chaplaines of the false gods To conclude hee meant to informe the Iewes that the surprizing of Babel by the hand of Cyrus shall bee a vvorke of the Lord vnder whose direction all things shall bee so carried that the Church in the end shall be deliuered Vers 15. I euen I haue spoken it and I haue called him I haue brought him and his way shall prosper HEe brings the Iewes againe to the prophecies and attributes this honour vnto God that hauing in fit time reuealed the thing hee takes away all doublings Afterwards hee addes that whatsoeuer was foretold shall be confirmed And thus there is a double force in the doubling of these words I euen I. As if he should say It is none but the God of Israel that hath spoken these things which are hidden and to come secondly he being true and one that neuer deceiues he will vndoubtedly accomplish whatsoeuer he hath promised Isaiah then propounds two ends here vnto himselfe First that the poore captiues should wait for their deliuerance secondly being deliuered that they should acknowledge God to be the author of so excellent a benefit and not to ascribe it either to the arme of flesh or to haphazard Now he shewes that Cyrus his good successe in his enterprises shall proceede from Gods calling of him Not that he was worthy of so great a fauour neither that he obtained it by his own industry and power but in regard that the Lord vsed him as his seruant to deliuer his people For where he called him his beloued in the former verse and heere saith that he hath called and brought him I told you erewhile that it is not to bee referred to that loue of God whereby he adopts vs for his children by calling vs to himselfe Cyrus was neither loued nor called in this kind How Cyrus is said to be loued and called of God See Chap. 45.3 for howsoeuer he were indued with excellent vertues yet was he tainted with very odious crimes as ambition desire of swaying Kingdomes couetousnesse crueltie and many other vices Cyrus had a miserable end for his wofull and vnhappy end manifested sufficientlie what he was The Prophets meaning is then that God will be fauorable to Cyrus in prospering him outwardly not to adopt nor to shew him that fauor which he only communicates to his chosen The cause must be considered then for which he giues him these titles to wit that he will vse his ministrie for the deliueraÌ„ce of his Church as we haue said before Vers 16. Come neere vnto me heare you this I haue not spoken it in secret from the beginning from the time that the thing was * Or done I was there and now the Lord God and his Spirit hath sent me God rebukes the people for their ingratitude HE directs his speech againe to the Iewes and in commanding them to draw neere he meetes them halfe way as it were gently to receiue them and yet he couertlie taxeth their reuolt shewing that they were vnfit to entertaine wholesome doctrine vnlesse they departed from their errors Surely it was a detestable fault in them to be so farre separated from God with whom they ought to haue bin so neerely conioined but their separation coÌ„sisted not so much in distance of place as in the want of consent in affections our approching then consists in a readines to heare hauing subdued our owne carnall reason But this is a worke of his owne grace for who will be readie to direct his heart vnto God Iohn 6. if himselfe draw him not J haue not spoken in secret The expositors expound this place diuerslie Some applie it to Iesus Christ whereas Isaiah had no such meaning and it stands vs in hand to auoid all wrested and constâ—eined interpretations Wrested expositions are to be auoided Others referre it to the Prophet himselfe but this sutes as badly as the former for this speech can agree to no man I thinke then that Isaiah brings in God speaking and blaming of the people touching their ingratitude in that from the beginning that is to say since the day he began first
hauing omitted no part of their duties shall to their griefe and smart I confesse see no fruits to come of their labours yet let them not repent that they haue heerein pleased God whose approbation is heere opposed to all the peruerse iudgements of the world As if the Prophet should say Be it that men abhorre you and charge you with many faults yet must you swallow this and much more too with patience for God hath another end and will crowne your patience with glorie and honour which the wicked so proudly and scornefullie despise He addes in the same sense that it ought to suffice them that God is their strength to the end that neither the multitude nor power of their enemies doe astonish them seeing in their God consists their strength Vers 6. And hee said It is a small thing that thou shouldest be my seruant to raise vp the tribes of Iakob and to restore the desolations of Israel I will also giue thee for a light to the Gentiles that thou maiest bee my saluation to the end of the world HEe goes on further and shewes that the labours of Christ and of all his seruants shall be glorious indeede not onely before God but also before men For howsoeuer they be esteemed vaine and vnfruitfull in the beginning yet in the end the Lord will cause them to bring forth fruit contrary to all the opinions of men It was enough that in the first place God approued their labours but in that he now addes that the same shall not proue vnprofitable no not in regard of men this ought to bee as a spurre to put life into them and much to comfort their comfortlesse spirits Whence it followes that wee ought to hope that the issue of that which is committed into Gods hands shall be good because the blessing which hee promiseth to our labours shall in the end appeare so farre forth as he sees it expedient and for his own glory Besides he addes that this labour shall not onely fructifie among the people of Israel but among the Gentiles also which blessed be our God is now come to passe Nay more then that for seeing the Iewes with an obstinate hardnesse became so gracelesse as to reiect Christ the Gentiles are now grafted into their stocke And thus Christ is appointed of God to be a light vnto the Gentiles and his saluation manifested to the vtmost parts of the world This consolation then was very necessarie as well for the Prophets as the Apostles Acts 13.47 For they had but too wofull and dailie experience more and more of the frowardnesse of the Iewes In which regard they might haue called the certainty of these promises into question seeing so little fruit of them appeared But vnderstanding that Christ was also sent to the Gentiles they were not so vnwilling to goe thorow thicke and thin as otherwise they would haue been I grant it was a thing incredible nay prodigious but thus the Lord is wont to worke far aboue the reach of mans reason Saint Paul calles it a secret hidden Eph. 3.9 from the foundations of the world and is yet vnknowne to the very Angels 1. Pet. 1.12 further forth then it is manifested vnto them by the Church Eph. 3.10 Thus then although the Iewes were once the onelie wise people vnder heauen Deuteronomie 4.6 yet they are heere matched with the Gentiles neither is there anie more distinction now betweene them before God Rom. 10 12. The Rabbines reade this verse by an interogation Is it a small thing As if he should say that it is enough and that nothing greater nor further is to be required But they doe maliciously peruert the natiue sense of the Prophets words and make themselues belieue forsooth that they shall one day become Lords ouer the Gentiles and raigne ouer all nations But the true meaning is that this shall be an excellent and glorious worke in it selfe when God shall restore and reestablish the Tribes of Israel And yet this worke shall be much more glorious in respect that he will ioine the Gentiles to the Iewes that they may with one mouth and heart professe the name of one Christ He speakes not in this place of the reiection of the ancient people then but of the increasing of the Church when Iewes and Gentiles shall be made one body I grant that after the Iewes fell away from the couenant of grace the Gentiles supplied their emtie place so as their reuolt was the cause that those which were strangers before were now made children by adoption But heere as in many other places Isaiah foretelles that the Church shall haue a large extent when the Gentiles shall be receiued in and made one body with the Iewes Now albeit the word light may be vnderstood ioy and felicitie yet I doubt not but the Prophet respects the doctrine of the Gospell which giues light to our vnderstandings and pulles vs out of darknesse Hee also saith that this light which Christ shall bring shall be saluation for as Christ is called the way the truth and the life because we obtaine life by the knowledge of the truth so in this place he is called the light and saluation of the Gentiles because hee inlightens our mindes by the doctrine of the light of the Gospell that he may bring vs ro saluation Let vs obserue these two things then first that our eies are opened by Christs doctrine secondlie that wee which were dead shall be raised vp to life or rather that life is restored vnto vs. Vers 7. Thus saith the Lord the redeemer of Israel and his holy one to him that is despised * Oâ— in himselfe in soule to a nation that is abhorred to a seruant of rulers Kings shall see and arise and Princes shall worship because of the Lord that is faithfull and the holy one of Israel which hath chosen thee ISaiah goes on with the same argument that the people might conceiue a better hope in their minde touching their estate condition when they should see themselues afflicted vnder so many tedious calamities And the rather to confirme his saying hee calles God who promised to performe these things the redeemer of Israel But may some obiect Obiect How can these things stand together that God should bee called the redeemer of his people whom he suffered to be ouerwhelmed with miseries For where was this redemption and sanctification become seeing the people had iust cause to complaine of their pouertie and calamities I answere Ans that the memorie of that which had fallen out long before is heere propounded and set before them to minister vnto them matter of hope and trust For the Iewes being pressed with despaire the Prophet preuents it by aduertising them that that God which in times past had deliuered their fathers is now no lesse almightie then he was then Albeit then for a time hee withdraw the light of his countenance from them to exercise and trie their faith
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
the member following where by way of exposition he addes that his saluation is gone forth for the righteousnes of God appeared in the saluation of the people The captiuitie of the Iewes in Babylon was vnto them as a kind of death and this is the cause why he calles this deliuerance saluation Mine armes shall iudge By armes he signifies the manifestation of his power for it is a figuratiue maner of speech much vsed in the Scripture Now because Gods soueraigntie and power seemes to be limited within very narrow bounds yea sometimes appeeres not at all therefore he mentions his armes thereby signifying that his kingdome shal be spread farre and neere Vers 6. Lift vp your eies to the heauens and looke vpon the earth beneath for the heauē shal vanish away like smoke and the earth shall wax old as a garment and they that dwell therein shall perish in like maner but my saluation shall be for euer and my righteousnes shall not be abolished WHilest wee see so many changes fall out in the world and that the Church as we often thinke shall be violently swallowed vp therein The stabilitie of the Church it is very needfull that our minds should be gathered vp farre aboue the whole order of nature otherwise the saluation of the Church shall seeme to hang in a net and to flote vp and downe in the middest of these tempests wee may easily discerne vvith vvhat vvisdome God gouernes all things both in heauen aboue and in the earth below secondly with what a fatherly care he vpholds and preserues his work and the whole frame of the world thirdly with what equitie he disposeth and prouides for all his creatures therein but his care and prouidence ouer his Church is surpassing great which indeed he hath separated from the rest of the world The Prophet hath here comprehended both these points for he commands the faithfull to turne their eies on euery side of them to consider Gods admirable prouidence as well in the heauens as in the earth by which he hath constantlie continued from the creation that goodly order by him then established Hee addes that although these things seeme to fall to decay yet it is vnpossible that the Church which hath her sure foundatiō in God should euer be shaken As if he should say Heauen and earth shall perish an hundreth times rather then the promise vpon which the saluation of the Church is grounded should be abolished He therefore puts saluation in the first place and then he addes righteousnes which is the solid foundation wherewith this saluation is vpheld when dangers threaten vs on all sides then let vs learne to flee to this citie of refuge Vnto this sentence also belongs that which is in Psal 102. The heauens shall wax old as doth a garment but thou Lord art the same and thy yeeres shall not faile and therefore thy children shall dwell c. Both places do admonish vs that the fauor which God shews in the conseruation of his Church farre surpasseth all the rest of his works in excellencie for the whole matter and substance of the heauens and earth is but perishable and transitorie but the saluation whereby God preserues his Church neither is nor can be liable to such changes and alterations because it is eternall Vers 7. Hearken vnto me yee that know righteousnes the people in whose heart is my law Feare not ye the reproch of men neither be ye afraid of their rebukes A third exhortation to attention see vers 1. and 4. BEcause the wicked hauing all things at their wish deride and scorne our hopes and make themselues sport with our miseries calamities the Prophet exhorts the faithfull to suffer with patience and not to feare their rebukes neither to be discouraged for their outrages because the felicitie which they inioy Verse 8. shall be but of short continuance For notwithstanding their meriments stuffed so full of derisions and proud disdainings they are alreadie ordeined to be meate for mothes and vvormes as on the contrarie that God holds the saluation of the faithfull which for a time he seemes to neglect safe in his owne hand But we are againe to note the repetition of this verb To hearken Vers 1. 4. for this is the third time the Lord hath required audience in this Chapter for when we be in perplexities and tremble in regard of our miseries we haue much ado to apprehend or imbrace the promises There is great need then that we should often be rouzed and wakened vp to attention vntill we haue wound our selues out of all entanglings But he directs not his speech heere to the hypocrites but to such as know righteousnes The faithfull againe distinguished from hypocrites See verse 1. For howsoeuer the faithfull do not of set purpose reiect the word of God yet they often shut the dores against this righteousnes and so hinder the same from hauing any entrance because in aduersitie they stop their eares and nourish discomfortable thoughts within them To the end then that they might giue the promises entrance and suffer themselues to be comforted the Prophet awakens them againe and bids them giue eare The order of his words is also to be noted for first he shewes who they be of whom the Lord would haue audience namely of such as know righteousnes secondly expounding what this knowledge is he addes the people in vvhose heart my law is written and planted for there is no righteousnes without Gods word Let men make neuer so many lawes and that in the best forme they can deuise yet they can not bring vs to true righteousnes they may well bring vs to some shadowes of it but they shall neuer attaine so farre as to expresse it to the life He also therewithall shewes the way how to profit in the law of the Lord for the law hath not his seate in the braine Note but in the heart that so being leauened with this heauenly doctrine Math. 13.33 we may be whollie transformed into it 2. Cor. 3.18 Vers 8. For the moth shall eate them vp like a garment and the worme shall eate them like wooll but my righteousnes shall be for euer and my saluation from generation to generation BEcause the faithfull seruants of God were to indure many iniuries wrongs which the enemies of the world would load them with A preuention of an obiection therefore the Prophet exhorts them againe to beare these things patiently for the disgraces and checks which we often receiue from the wicked wound vs more to the heart then their fires or swords But we must hold it our glory and crowne of reioicing that wee be contemned of them and accounted as the of-scouring of all things Thence ariseth that fortitude though the world reiects vs as the scumme of the vvorld for God holds vs precious in his sight in regard our cause is his owne Let vs then with Moses esteeme the rebuke
themselues For hee condemns them especially for being giuen to their lusts and then mentions certaine particular vices Whence wee may gather that they were touched with no care of repentance Vers 4. Behold yee fast to strife and debate and to smite with the fist of wickednesse yee shall not fast as yee doo to day to make your voice to be heard aboue The reason Why God regarded not the Iâ—wes fasts THis verse must be ioyned to the former For in regard the Lord brought in the hypocrites complaining of the Prophets vehemencie and sharpenesse in the first member now in this second he yeelds a reason wherefore the Lord regarded not their fasts and other workes namelie because none of these things proceeded from a pure affection of the heart Now he shewes what their hearts were by the fruites for he brings them to the commandements of the second table whereby it is easie to discerne what wee are within The puritie of the heart manifests it selfe in an vpright conuersing with our neighbours and in absteining from all fraud and violence These are the liuely representations of a pure affection without which God reiects yea abhorres all externall seruices For where deceit extortions and robberies haue the full scope it is most certaine that there the feare of God hath no place at all He reprocheth the hypocrites then that vnder colour of their fastings they took the greater libertie to oppresse their brethren and to follow their lusts the more freely Wee haue experience of this euery day for manie fast not onely to obtaine pardon for their fraudes and thefts and libertie to play the theeues the more freely but also that during the time of their fasts they may haue the better leisure to cast ouer their reckonings to reade their bils and obligations to count what gaines are come in by their vsurie Vsurie and to deuise waies how to intangle the goods of their debters within their nets And therefore for the most our hypocrites put off this businesse vntill Lent Lent and to the set fasting daies and such as are the most notorious hypocrites will heare manie Masses euery daie that vnder pretext of religion they may plot their cosenages and treacheries with more freedome that so no man may come to interrupt them Last of all the Prophet reiects their fasts notwithstanding the high account which they made of them because by meanes hereof Gods wrath was the more prouoked And by and by after he also reiects their prayers God approues no seruice but that which proceedes from the sincere affection of the heart whence it appeares as we haue more largely shewed vpon the first Chapter that God approues no seruices at all vnlesse they proceed from the sincere affection of the heart Truly there is no sacrifice more excellent then prayer and yet we see notwithstanding that the impuritie of the heart pollutes and defiles all our prayers Moreouer in regard that fasts are vsuallie ioined with prayer the Prophet takes it for granted Fasting a dependance of Prayer for indeed it is a dependance of prayer He forbids such kind of men then to make solemne prayers with fasts because they shall gaine nothing thereby vnlesse peraduenture that the Lord will punish them the more seuerely for it And hence we gather as we haue said before that the Lord reiects all externall works if the true feare of his Maiestie goes not before The fast which was in vse among the Iewes is not here in it selfe condemned The Iewes fast not condemned in it selfe as if it had bin a superstitious ceremonie but the abuse of it vaine confidence in it Which we are well to obserue for we must goe another way to worke with the Papists if we should stand to reproue their fasts which are meerely superstitious in regard they are tied to certain daies and times as if the rest of the yeere it were lawfull to cram their bellies Fast of Papists meerely superstitions They also hold flesh to be vncleane and in the meane while stuffe themselues vp to the throates with iunckets delicate meates In a word if so be they eate and drinke their fils only once in the day when they keepe their fast they thinke then they haue done a worke of supererogation Seeing then that there is nothing in all that which they doe that may be approued of wee may simplie condemne them But Isaiahs dispute was in another kind for the fast which the Iewes obserued was laudable in it selfe because God had instituted it Leuit 23.27 and 16.29.30 But the false opinion only was condemned As for the Papists wee must condemne not only their false opinion but the institution of their fasts also in regard it is wicked The Papists ioine together with the Iewes in this namely that they thinke God beholding to them for it and in that they thinke to merit by it Fasting alone is no seruice of God But a fast alone is no seruice of God neither is it required in it selfe as other works commanded in the law but it is an outward action as an handmaid vnto prayer and is profitable either to tame the flesh or to testifie our humiliation As when we feele our selues guiltie we desire God in the day of our aduersitie that hee would turne his wrath away from vs. But he that would be further instructed touching this point Institutions of Caluin let him resort to our Institutions Lib 4. Chap. 12. Sect. 14. 15. 16. 17. and there he shall find a more ample discourse both concerning the vse and end of it Vers 5. Is it such a fast that I haue chosen that a man should afflict his soule for a day and to hang downe his head like a bulrush and to lye downe in sackcloth and ashes wilt thou call this a fasting or an acceptable day vnto the Lord A confirmation of the confirmation HE confirmes the former sentence and shewes that God neither approues nor condemnes fasting in it selfe further then when it is applied to the right end Now his meaning was not vtterly to abolish it but the wicked abuse of it to wit when men put holines in it and either in despising or neglecting true godlines they thinke that the bodilie exercise alone sufficeth For hypocrites are euer wont to make the most they can of their externall ceremonies and that no lesse then if they were satisfactions to appease God withall Now in regard that men accorâ—ing to their headines dare of themselues define what Gods seruice is he therfore brings vs backe expreslie to his own difinition of it to the end our reason may not giue sentence that a thing is right vnlesse we be first assured that he approues of it for howsoeuer men please themselues and be highly conceited of their owne vnderstandings and malepertlie vaunt thereof yet the Lord reiects and abhorres such pride for he reserues it in his owne power to make choice of
that which he likes best neither doth it belong to any other To chuse is as much as to like or allow of but he protests that this is not acceptable vnto him to see one continue a day without meate and to goe sorrowfullie with his head hanging downe Simile The Prophet hath vsed a very fit similitude for as the bulrush bowes it selfe easily notwithstanding it stands bolt vpright so hypocrites haue skill to bow and hang downe the head as if they were brought low with faintnes or to signifie some vaine appearance of humilitie His meaning was therefore to taxe these superstitious gestures wherein hypocrites are wont to place a kind of holinesse Sackcloth and ashes were added to fasting then chieflie When sackcloth and ashes were chieflie in vse when they made solemne profession of their repentance for they couered themselues with sackcloth and laid ashes vpon their heads God approued this as an holie and laudable exercise And we also see that the Prophets summoning the people to repentance haue called them to sackcloth and ashes Ioel. 1.13 But as we haue formerly said that fasting is not here condemned in it self no more doth Isaiah condemne these externall rites only he rebukes hypocrites for separating the truth from the signes If any shall aske Quest whether sackcloth and ashes agree to our times or no Ans I answere that they are things indifferent which may also be vsed to edification And yet it is not needful to vse such shadowes now in the light of the Gospel which hath brought vs greater libertie Herewithall we are also to note the difference which is betweene the Easterne people who vse many ceremonies and the Westerne who are much more sparing therein so as if wee should imitate them it would be little better then a may-game or apish tricks And yet this hinders not them who are desitous to confesse their faults to clothe themselues in vile rayment after the maner of the penitents who craued pardon and mercie An acceptable fast From hence we obserue that fasts were celebrated whē solemne prayers were made and that all the Church was assembled together For fasting is but the handmaid of prayer Fasting the handmaid of prayer as we haue shewed before and wee also see that Christ addes it thereunto Matth. 17.21 It is not instituted then in regard of it selfe but tends to another end Vers 6. Is not this the fasting that I haue chosen to loose the bands of wickednes to take off the heauie burthens and to let the oppressed goe free and that yee breake euery yoke THe Prophet shewes wherein the true offices of pietie which are principally commanded of God consist namely What duties God allowes of in fasting in comforting the poore and oppressed Obiect But it seemes the Prophet vtterlie abolisheth fasting when in stead thereof hee recites those works which are much more acceptable vnto God I answere Ans Fasting approoued when charity is ioyned with it that fasting is then approued when charitie is ioined with it The Prophet brings vs to this principle to wit that our consciences may be pure sound that we exercise our selues in shewing brotherly kindnes one to another For if this order be duly obserued then fasting being added thereto wil be pleasing and acceptable to the Lord. But may some say here is not a word vttered touching the puritie of the heart Ans I answere it is vnderstood by the fruits that proceede from the same or from the workes by which it is easie to discerne what the heart is In the next place he numbers vp the duties of the second Table and so vnder this part vnderstands the obseruation of the whole Law as wee haue seene in Chap. 56. For it is not enough to be beneficial to our neighbours if in the meane while we contemne God But we are to note our Prophets meaning for in as much as we cannot hold the band of brotherly loue with our neighbours vnlesse the loue of God goe before to examine whether this loue and feare of his Maiestie bee in vs or no hee requires these Christian duties as the neerest signes therof namely if we liue with our brethren iustly louingly and without offering them any hard measure Adde also that an outward appearance will not serue the turne for where the Spirit of God beares not rule there charitie is cold And therefore S. Paul makes expresse mention of loue among the fruits of the Spirit Gal. 5.22 When the obseruation of the Law is mentioned then we vnderstand not onely the outward actions but the affections of the heart must also come into account To loose the bands of vvickednesse Some expound it The wicked thoughts wherewith men are bound and intangled But it seemes Isaiah meant otherwise to wit that hypocrites are very mercilesse towards the poore and lay very heauie yokes vpō them He calles that knots or bands which wee commonly terme oppressions To which agrees that which is added to take off the heauie burthens vnder the weight whereof the poore needie grone and are in a maner ouerwhelmed therewith The Prophet then sets not downe the definition of a fast but shewes what the Lord chiefly and principally requires in the first place also by what meanes our seruice may bee acceptable before him and how those ought to bee fitted and prepared that meane to fast Vers 7. Is it not to deale thy bread to the hungry and that thou bring the poore that wander vnto thine house When thou seest the naked that thou couer him and hide not thy selfe from thine owne flesh He still goes on in describing the duties of loue HEe goes on in describing the duties of loue which hee touched in the former verse For hauing said in the first place that wee must abstaine from doing any wrong now he admonisheth vs to shew our selues liberall and lowly towards the afflicted and such as stand in neede of our helpe Two parts of equitie For there are two parts of equitie and iustice First that we offer no man any wrong secondly that we imploy our riches and goods towards the maintenance of them that are in want and necessitie and these two parts must be ioined together For it is not enough to abstaine from violent courses vnlesse therewithall we shew mercy in relieuing our poore brethrens wants Neither is it sufficient to succour one if you rob from some to bestow vpon others for wee must not relieue our neighbours wants by thefts and pillages And if thou hast committed any iniustice crueltie or extortion thou oughtest not to make amends by calling in God to thee as if thou wouldst make him partner with thee of thy spoiles It is necessarie then you see that these two parts be ioined together if we would haue God to approue and allow of our charitie In commanding them to breake their bread to the hungry he meant to take away all excuses from the couetous and niggardly
who are wont to reply that their goods are their owne like Nabal 1. Sam. 25.11 It is mine owne say they and therefore I may keepe it to my selfe Why should I make that common which God hath giuen me for my particular vse The Prophet answers that it doth indeed appertaine vnto thee but vpon condition that thou dealest out part thereof to the hungry and thirstie and not that thou shouldest eate all thy selfe alone Truly common reason teacheth vs that the hungry are defrauded of their right vnlesse their wants be supplied yea such a wofull spectacle often moues the most barbarous and cruell to compassion Afterwards hee reckons vp some particulars which are vsually wont to mollifie the stoniest heart and moue them to shew mercie The reason is that their inhumanitie which are not touched with the sense of the pouertie and need of their brethren might be the lesse excusable Lastly hee concludes and hide not thy face from thine owne flesh where we are to note this word flesh for thereby he meanes all men in generall not one whereof wee can behold but therein of necessitie wee must view our owne nature as in a glasse It is great inhumanitie then to disdaine and despise those in whom wee are forced to acknowledge our owne image Vers 8. Then shall thy light breake forth as the morning and thine health shall grow speedily thy righteousnesse shall goe before thee and the glory of the Lord shall imbrace thee THe Prophet shewes that God is not ouer rigorous A preuention of an obiection neither requires hee of vs more then is neede though hypocrites complaine causlesly neuer so much in accusing him of too great seueritie for when their workes are condemned then they gnash the teeth and answer that God can neuer be content and therefore they know not what they should doe more nor what way to take Hee answers them againe that God requires no more but a pure and vpright heart that is to say a good conscience If they haue that he will shew them mercy and in gathering them together againe will giue testimonie of their holinesse and will blesse them euery manner of way whom he hath iustly chastised for their disloyalties In a word that they shall haue no occasion at all to murmure as if he were too sharpe towards them because they should taste of his bountie and liberalitie if in reiecting all hypocrisie they would dispose themselues to worship him in sinceritie We must note the particle then For on the contrarie it signifies that hypocrites are very farre off from this pure worship of God though they would be taken for the holiest men in the world But the Prophet holds them more then conuinced when by their owne workes he shewes that they neither feare nor reuerence the Lord. By the word light he meanes a prosperous estate as on the contrarie darkenesse signifies a life full of miserie and calamities And this we know is a phrase of speech much vsed in the Scriptures Mich. 7.8 Chap 42.16 Health notes out an happie and quiet life as we shall see anon in another place For the plagues which were inflicted vpon this people by the hand of God in regard of their sinnes had almost consumed them so as they pined away as a sicke man that is brought low by a languishing disease For there is no sicknesse so sharpe as to be pressed with the iust vengeance of God or to be washed vnder his curse The word righteousnesse may be taken two waies either for a testimonie of vprightnesse or for an estate well ordered because God would heale the confusions and place all things in their first estate The first sense then will be after God shall be reconciled with thee the testimonie of thy righteousnesse shal appeare before him and before men as if an Herauld of armes went before thee There are other expositors which had rather take righteousnesse for a well ordered common-wealth which is a gift of God and no small token of his fatherly loue And in other places also we haue seene that it is taken in this sense amongst the Hebrews But the last member which followes the glorie of the Lord causeth me rather to follow the first exposition Thy righteousnesse shall goe foorth that is to say All shall know that thou art iust and holie vvhereas before thou wast guilty and conuicted And thus the glorie of the Lord shall be put vpon thee whereas before thou wert ouerwhelmed with ignominie and reproches For we are exposed to shame and contempt when we beare the punishment of our transgressions Vers 9. Then shalt thou call and the Lord shall answere thou shalt crie and hee shall say Here I am if thou take away from the middest of thee the yoke the putting foorth of the singer and wicked speaking ISaiah prosecutes that which he hath alreadie begun to intreate of namely that the Iewes should prosper in all things The same argument further prosecuted if they liue in such equitie and so abstaine from all wrong that thence men may take notice of their piety and religion For he pronounceth that which is said by Hosea and is repeated by Christ That mercie ought to bee preferred before sacrifice Hos 6.7 Matth. 12 7. Hauing spoken then of the duties of charitie and likewise hauing protested that such as performe them shall be happie now he ads Then thou shalt cal and the Lord shal heare thee For herein consists the chiefest part of our happinesse namelie if God vouchsafe to heare vs contrariwise there cannot befall vs a more wofull condition then when hee is our enemy Now for the exercise of our faith he attributes that to our prayers which he is minded to bestow voluntarily Wherein our principall happinesse consists and of his meere liberalitie For if he should still supplie vs with his benefits while we slept as it were the affection of prayer would grow cold in vs yea would be vtterly frozen vp and so his liberality shuld nourish our sloth negligence Albeit then that hee preuent vs by his free grace yet will he haue our prayers to come betweene and therfore he addes Thou shalt crie and he shall say Here J am For this promise containes also an exhortation to the end we should not remaine idle When hee saith Here am I this appertaines not to our outward senses but by the effects he shewes that he is neere vnto vs and afuours vs. And in the end of the verse he repeates againe that God will be pacified towards the Iewes if so be they did repent By the yoke he comprehends all the molestations wherewith the poore were vexed As if hee should say If thou ceasest to molest thy brethren and abstainest from deceit and violence the Lord will blesse thee euery kind of way The lifting vp of the finger also containes vnder it all manner of iniuries For wee are wont to say Lift vp thy finger when we meane to
end of our regeneration 43. 7. 21 See new creation All religion out of Christ false and vaine 25. 9 Difference betweene religion and superstition 41. 22 But one remedy left to cure our vices 66. 4 Remedies lawfull not to be neglected 31. 1 Popish distinction betweene the remission of the fault and punishment refuted 19. 22. and 33. 24. and 38. 17. and 43. 25. and 48. 9. and 53. 5 The renouncing of our selues needfull 55. 7 Repentance true what 19. 22. and 30. 22. and 55. 7. and 59. 12 The doctrine of repentance handled 22. 12 The nature of repentance handled 55. 7 What our repentance ought to be 27. 9 Repentance the proper worke of the holy Ghost 1. 25 Repentance the beginning of healing 6. 10. and 19. 21 22 Repentance commended 31. 6. and 33. 15 It is the proper worke of God 1. 16 Late repentance taxed 16. 1. 3 No repenting in God 14. 27. 19. 25. 41. 9. and 59. 20 Repentance of Cain and Esau 26. 11 Repentance must neuer bee seuered from the promise of saluation 55. 7 Fruits of repentance 1. 16. and 27. 9. and 31. 7 and 56. 1 Beginning of repentance 9. 21. and 31. 7 Two parts of repentance 1. 16 The true meanes to attaine repentance ibid. Signes of repentance 22. 12. and 30. 22. and 37. 1. and 45. 14. and 58. 5 Repentance containes in it the change of the whole man 55. 7 When reprehensions haue their vse 7. 13 Reprehensions how necessary 29. 21. and 39. 8 Reprobates tamed by Gods scourges and how 2. 17 How dead whilest they liue ibid. How instruments of Gods glory 43. 21 Inexcusable 10. 6. and 8. 4. and 16. 3. and 26. 10. and 40. 21 God forgets their names 43. 1 Their names not inrolled in the booke of life 4. 3 Difference betweene the elect and reprobate 5. 19 Where God is said to rest 11. 10. and 29. 1. 30 and 37. 10. 26 35. and 45 13. and 66. 1 .4 Rest for the Church 11. 10 Restauration of the Church a singular argument of Gods power 44. 26 The restauration of the Church belongs to God onely 11. 11. and 16. 5. and 28. 16. and 29. 18 23. 31. 7. and 32. 15. and 41. 20. and 42. 16. and 44. 3. and 44. 19 24. and 52. 9. and 56. 8. and 60. 21 The restauration of the Church founded vpon the kingdome of Christ 4. 2 Restauration of the Church a speciall worke of God 25. 3 Resurrection of Christ 52 14. and 53. 8 Resurrection of the wicked shall turne to their ruine 26. 19. 66. 3 Resurrection common both to good and bad 26. 19 To returne into ones heart what it signifies 49. 19 We must looke for no new reuelations 59. 21 Two ordinary meanes of reuelation 1. 1 Whether it be lawfull to reuenge 41. 15 No riches can satisfie a wicked man 65. 13 To rise in the morning what it signifies 5. 11 How God is said to rise 51. 9 Rome once how great and what now 37. 16 Rome a shop of all wickednesse 37. 16 Romans sacrificed men aliue 66. 3 Romanists ridiculous 29. 1 Whether Peter were at Rome ibid. Roman Idoll 60. 14 Ruine of Assyrians foretold 30. 27 28. 33. 1 Ruine of the Babylonians foretold 13. 1. and 47. 9 Of Damascus fortold 17. 1 Of Duma foretold 21. 1 Ruine of Idolaters fearefull 1. 3. 1. and 2. 18. and 65. 12 Ruine of the wicked incomprehensible 30. 33 Why compared to a sacrifice 34. 6 Ruine of the wicked aduanceth Gods glory 63. 3 The horrible and sudden ruine of the wicked described 3. 1. and 5. 16. 10. 17 18 26. 13. 6. and 14. 30. 15. 1 9. 16. 9. 17. 12 14. 18. 5 6. and 19. 1. and 21. 10. and 24. 17. 26 14. and 29. 17. 30. 13 14 27 30. and 31. 9. 33. 4 11 23 24. 34. 4 7. and 37. 38. 40. 24. and 43. 17. and 47. 11. 49. 24. 50. 9. and 51. 23. and 59. 17 19. and 63. 1. and 66. 6 8 24 Ruine of Iudeah foretold 22. 1 Ruine of the Moabites foretold 15 1 Ruine of Palestina foretold 14. 28 Ruine of Syria foretold 17. 1 Of the Idumeans 34. 1 10 11. and 63. 1 S SAbbath put for Gods whole seruice 56. 2 6 The Sabbath of the faithfull perpetuall 58. 13. and 66. 23 Why the Sabbath is carefully commanded 58. 13 Sackcloth and ashes signes of repentance 22. 12 Sackcloth in old time a garment testifying sorrow 20. 2. 58. 5 Whether sackcloth ashes be fitting for our times or no 58. 5 Sacraments must not bee separate from the word 6. 7. and 20. 2 Sacraments serue as ladders to Gods children 37. 15 The end and vse of Sacraments 6. 7. and 20. 3. and 38. 7. and 40. 19 The thing it selfe is giuen in the Sacrament with the signe 6. 7 Sacrifice of the Masse impudently maintained by the Papists 19. 19 Spirituall sacrifices of the faithfull 66. 23 Sacrifices of hypocrites execrable 1. 15 Sacrificing of children 57. 5 Sacrificing of men aliue 66. 3 Three things noted in the sacrifices of the Iewes 60. 6 7 Saduces and their error refuted 30. 32 Saints departed no intercessors 63. 16. vers 17. sect 6. 65. 24 Whether the Saints dead pray for vs 63. 16 Intercession to Saints inuented by Papists 63. 17 How wee ought to esteeme of the communion of Saints 63. 7 How Papists snatch vp words to prooue the intercession of Saints 63. 17 Salmanazar an enemie of the Iewes 9. 1 Saluation must be expected from God onely 63. 5 Saluation of the Church eternall 51. 2 8 Saluation of the faithfull ioined with Gods glory 48. 11. and 64. 12 Saluation of the Church ioined with the ruine of the wicked 59. 18 So the saluation of the faithfull 63. 4 and 66. 7 Why the Medes and Persians are said to be sanctified 13. 3 Sanctuary what 8. 14 Satan minister of Gods vengeance 19. 14 How hee serues to Gods glory in despight of him 2. 19 How he turnes men from their confidence in God 36. 17 How powerfully he workes in the wicked 57. 5 His guiles 26. 20. and 27. 1. 30. 6. and 36. 6 10. 13 15 16 and 37. 2. and 38. 3. and 40. 17. and 41. 12. and 42. 8. 45. 20. 49. 17. His tyranny against the Church 1. 21 His kingdome shall be destroied 27. 1 Satisfaction for sinne must be sought in God onely 33. 24 Popish satisfactions refuted ibid. Whence the doctrine of satisfaction came ibid. Satyres how called by the Frenchmen 13. 21. and 34. 14 To say put for to thinke and resolue 3. 10 To Say To conclude 14. 13. and 47. 7 Scribe put for Clerke of the tributes 33. 18 The holy Scripture speakes after the manner of men 40. 12. 59. 16. 63. 19. 65. 6 How needfull it is to reade the Scriptures 48. 17 Vtilitie of the Scriptures 30.
know the reason of thy deliuerance it hath proceeded from my meere good will not for thy merits or a iumbling together of secondarie causes Calamities then fall not out by chance Neither is the Lord angrie without cause Neither yet is he euer so angrie but he leaues way for his mercie Vers 11. Therefore thy gates shall be open continually neither day nor night shall they be shut that men may bring vnto thee the riches of the Gentiles and * Or and their Kings led that their kings may be brought THis verse is ill expounded of the most Interpreters For they thinke the Prophet meant to say that the Church shall be in safetie vnder the fidelitie and protection of God Why so Because open doores shew that danger is fare off But me thinkes the Prophet expounds himselfe namely that the gates shall be open that riches may be brought into the citie from all parts And in as much as they are wont to beare their burthens by day the day saith he shall not suffice in regard of the continuall resort of such as shall bring precious treasures thither Wherefore carriages shall not cease in so much that the gates must be kept open day and night Where he saith that the Church shal haue the riches of the Gentiles What is meant by the riches of the Gentiles it is not to be referred to temporall commodities but to the obedience which all the world shall yeeld vnto God in his Church to which he giues that which is offered vnto him in regard he hath nothing which is not hers And their kings led I had rather retaine the participle which the Prophet vseth then to follow them who change it into a verbe for they ouerthrow his meaning in regard that he expressely addeth this because the pride of kings is such Kings naturally vnwilling to submit their neckes to Gods yoke that they will not willingly suffer themselues to bee led Nay on the contrarie standing too much vpon their owne power they wax intemperate and in stead of being led whither they ought they carrie away with them al others as with a violent flood He shewes then that notwithstanding their naturall and vntamed rebellion they shall submit themselues to God and his Church Vers 12. For the nation and the kingdome that will not serue thee shall perish and those nations shall bee vtterly destroyed A confirmation of the former doctrine THe Prophet stands much vpon the confirmation of the hearts of Gods children to assure them that they should behold the restauration of the Church one day as hee hath now described it out vnto them These thinge were altogether incredible and howsoeuer we our selues are sufficiently confirmed by the euents of these things which are manifested in all mens sight yet if wee were not gouerned by the spirit of Christ hardly should wee conceiue them in our mindes He shewes then that there is no cause at all wherefore the Iewes should doubt of the restauration of the Temple because the Gentiles should come to aide them with all their power But Isaiah regarded something more high in this place then the building of the visible Temple For his meaning is to speake of that obedience which Kings Nobles and the commons should yeelde vnto the Church when they should aduance as much as in them lay the puritie of doctrine Yea hee passeth yet further in pronouncing that the kingdomes and nations which vvill not serue the Church shall perish If such as helpe not the Church are condemned with this fearefull and terrible sentence If such as serue not the Church shall perish how shall they eâ—câ—pe that persecute her what shall we say of those tyrants who set themselues furiously against her and labour with might and maine to worke her ouerthrow If the slothfull and carelesse shall not escape vnpunished ought not the wicked to wait for some horrible vengeance seeing they striue to hinder and ouerthrow the worke of the Lord He repeates that now in the plurall number which he said before in the singular to shew that if the whole world were guiltie yet they should wholly perish For the multitude cannot free those from perishing And those nations c. that estrange themselues from God neither shall the wicked be excused if they hinder one another from comming to saluation or if they incourage one another to commit iniquitie Now it is said as we haue seene before that Kings and nations serue the Church not in regard that shee exerciseth any dominion of her selfe but because God hath giuen and committed the scepter of his word by which hee rules vnto her custodie Vers 13. The glory of Lebanon shall come vnto thee the firre tree the elme and the box tree together to beautifie the place of my sanctuarie for I will glorifie the place of my feete ISaiah vseth yet another similitude which hee brought in when hee compared the Church to a building or Citie For he recites such things as are necessarie to build withall to wit the firre tree the pine tree and the box tree all which grew in Lebanon a forrest that abounded with goodly and excellent trees His meaning is then that whatsoeuer was faire and exquisite in this forrest should be brought vnto the Church But we must refer the truth of these figures to Gods spirituall worship for he adornes his Church with the title of the sanctuarie because himselfe dwels in the midst thereof notwithstanding hee hath alwaies respect to the Temple and to the customes of those times He sets before vs then a paterne of the Temple that stood in Ierusalem that vnder the image thereof we might consider of the spirituall Temple whereof wee are the matter and the liuing stones Eph. 2.21 1. Pet. 2.5 By the place of his feete he signifies that hee so dwelles in the Temple that yet his Maiestie is not inclosed therein for he is not contained within so narrow limits There is nothing but his feete then that is to say his lowest and meanest part thereby teaching vs to aspire vp vnto heauen and not to rest fixed in these externall signes which instruct vs according to our slender capacitie According to which it is said in Psal 99.5 Worship the footstoole of his feete for he is holy Also We will enter into his Tabernacle and worship before his footstoole Psal 132.7 Not that Gods essence is diuided into pieces Gods essence not parted into pieces part in heauen and part in earth but in regard that by such helpes hee raiseth vp his seruant as it were from his feete to his head Vers 14. The sonnes also of them that afflicted thee shall come and bow vnto thee and all they that despised thee shall fall downe at the soles of thy feete and they shall call thee The Citie of the Lord Zion of the holy one of Israel HE prosecutes the same argument still For he shewes how wonderfull this worke of redemption
shall be The same argument still prosesecuted when those that persecuted or despised the Church shall come to prostrate themselues humbly before her feete and with their whole hearts shall submit themselues to her seruice By the children of those that afflicted her hee meanes the tyrants and persecuters which vexed her Now this was partly accomplished when the Iewes returned into their country But this returne was but an obscure shadow of that deliuerance which wee haue obtained by Christ Thus these things then were truly accomplished vnder Christs kingdome yet so that we must wait for the perfect consummation thereof till his second comming as in another place before we haue noted But will some say Quest is not this honor whereof the Prophet speakes too excessiue and greater then of right belongs to the Church For to bow and fall downe vpon the ground are such signes of honour which no mortall man ought to accept of I answer Ans that this honor is not made to the members but to the head which is Christ This honor not done to the Church but to the head Christ who is worshipped in the Church and those who hated and persecuted him before come now to do him this reuerence Now we say that Christ is adored in the Church not according to the Popish opinion who thinke they indeed worship Christ whilst they kneele before that Romane Idoll The Romane Idoll to kisse his pantable Those in fauor of whom this is affirmed hate and reiect such a doctrine They only honor Christ then who obey his voice as also the Prophet saith that the strangers which were out of the Church should willingly submit themselues to yeeld obedience vnto Christ whose Maiestie shines in the doctrine which himselfe administers by the seruice of men And shall call thee c. The Church was adorned with this title heretofore but it was in a maner defaced when the Citie was destroyed the Temple raced and the people led away captiue Ierusalem was no more the same neither was there ought to be seene in her but an horrible wast and yet he promiseth that she shall be so restored that all shall acknowledge her for the Citie of the Lord. Zion of the c. Afterwards he speakes of the Temple to signifie vnto vs that this dignitie is attributed to Ierusalem in regard of the Temple that is to say for the seruice of Gods sake which was there established Vers 15. Whereas thou hast bin forsaken and hated so that no man went by thee I will make thee an eternall glorie and a ioy from generation to generation THe Prophet had an eie to that middle time which alreadie approched for a little after his death the people were driuen out of their heritage and led away captiue so as all thought that the Iewes had bin for euer rooted out That this thought then might not arise in the minds of the faithfull whereby they were in danger to fall into despaire and say We are vndone there is no way left how to remedie these so exâ—reame miseries neither are we euer to expect a better condition he on the contrarie shewes that these sore calamities can not let God to restore them againe For howsoeuer for a time they were after a sort forsaken when the Lord thus corrected them yet was it no masterie for him to set them in a more happie and better estate then the former If any obiect Obiect that this magnificence of the Church was of no long continuance the answere Ans is soone made For howsoeuer the people were diuerslie afflicted after their returne home and that the Christian Church also did not long hold her excellencie yet is all that which the Prophet foretold accomplished for Christes glorie shines forth from vnder the crosse Christes glorie shines Vnder the crosse so as Gods name remâ— nes and a people also that calles vpon his name by faith Vse Besides we are to note that our owne vnthankfulnes hinders vs from receiuing the fruit of these promises because we breake off the course of Gods working by our infidelitie and by our owne frowardnes wee lose the profit which wee might reape from the same To conclude we are alwaies to remember that which I haue so often told you namely That the Prophet speakes not of yeeres heere or of a few daies but comprehends the whole course of our redemption from the end of the captiuitie vntill the publishing of the Gospell and so successiuely till he shall giue vp the kingdome to God his Father Vers 16. Thou shalt also suck the milke of the Gentiles and shalt suck the breasts of the Kings and thou shalt know that I the Lord am thy sauiour and thy redeemer the mightie one of Iaakob HE speakes of the spreading forth of the Church But it was necessarie that one and the same thing should be often repeated in regard it seemed incredible that the Church of God being now brought to so low an ebbe should euer be raised or spread ouer the whole world for her condition was lamentable but in the end she was rebuilt againe to the astonishment of all and that by a small remnant as a brand recouered out of the fire and the seed thereof was scattered farre and wide thorow all the quarters of the world And therefore it is as much as if he had said Though thou beest now inclosed within strait and very narrow bounds and hast nothing in common with the Gentiles yet so it is that thou shalt receiue from them much fruites in abundance By milke and breasts he meanes nothing else but that seruice and obedience which the Gentiles should render to the Church to nourish her ofspring For hauing sâ—id before that of an handfull should proceed an infinite number of children now he prouides milke to suckle them with vntill they be come of sufficient age And he expresly speakes of Kings in regard it was the harder to be beleeued And thus Kings by the way are admonished of their duties Kings admonished of their duties who if they will discharge the same as they ought then must they be seruants of the Church otherwise the Lord will call them to account for it and we know what Dauid pronounceth in the second Psalme verse 10.11 But wee must note after what maner the Church shall suck the milke and the breasts of the Gentiles For she is not permitted whollie to draw in vnto her selfe all the abilities and riches of the world but only thereby to preserue her owne estate in safetie For can any thing in the world be more contrarie to the nature of the Church then to be an insatiable gulph No 〈◊〉 mo e â—â—â—trarie to the nature of the true Church then to become an insatiable gulph swallowing vp into her belly whatsoeuer she may come by These things therefore must be referred to the spirituall estate of the Church namely that by meanes hereof God may be purely