Commentary on Isaiah, Commentary on Isaiah · Chapter 64
THE LXIIII. CHAPTER. That which in our bookes is made the beginning of this 64. Chapter, is in the Commentarie annexed to the laſt verſe of the 63. Chapter, where you ſhall find it expounded.
Verſ. 2. As the melting fire burned, as the fire cauſed the waters to boile (that thou mighteſt declare thy name to thy aduerſaries) the people did tremble at thy preſence.
3. When thou didſt terrible things which wee looked not for, thou cameſt downe, and the mountaines melted at thy preſence.
A confirmation of the former wiſh in this and in the verſe following.WEe may reade all this in the future tence, or in the ſubiunctiue. As if hee ſhould ſay; Lord, if thou wouldeſt come downe, the people would tremble at thy preſence, thine aduerſaries would forthwith melt away. But I thinke it to be more natiue, as I hauehave turned it: for it is very ſure that the Prophet alludes heere to Mount Sinai, Exod. 19.20. where the Lord manifeſted himſelfe openly vntounto the people. Hence alſo it appeares how vnaduiſedly this Chapter was diſtinguiſhed, ſeeing the contents thereof is recited for the confirmation of the former vviſh, which ſhould hauehave been placed in the beginning. We hauehave elſewhere ſeene, that when the Prophets mention the reliefes which God hath giuen to his people, they ſtill bring in teſtimonies concerning the deliuerance out of Egypt.Note. And as oft as they ſpeake of this hiſtorie, they therewithall comprehend whatſoeuer benefits God beſtowed vponupon his people: not onelyonly when hee deliuered them from vnderunder Pharaohs tyrannie, and appeared vntounto them in mount Sinai: but that alſo, when by the ſpace of 40. yeeres he furniſhed them in the deſert with all things neceſſarie; who hauing ſubdued and waſted their enemies, did put them in quiet poſſeſſion of the land of Canaan. To bee ſhort, they comprehend all the teſtimonies, whereby in times paſt he ſhewed himſelfe gracious to his people; and terrible to their enemies.
The Prophet ſaith, that the fire made the vvaters to boile: in regard that contrarie to their wont, fires and lightnings, were mingled with violent raines and tempeſts. As if hee ſhould hauehave ſaid, This fire (kindled by the Lord) was ſo fierce, that it melted all things, were they neuer ſo hard; and drunke vp euen the very vvaters.
To this appertaines that which is added touching the melting of the mountaines, before his face. For hee opened a way for his redeemed, euen thorow the greateſt incumbrances that they met withall. Hee ſaith alſo, that the Iſraelites ſaw things which they neuer looked for: in regard, that albeit God had aduertiſed them, and had acquainted them with many experiments of his power; yet this terrible ſpectacle whereof, he ſpeakes, greatly ſurmounted their capacities and vnderſtandings, yea, and all the reaſon of man.
Verſ. 4. For ſince the beginning of the world, they hauehave not heard, nor vnderſtand with the eare, neither hath the eie ſeene another God beſides thee, which doth ſo to him that waiteth for him.
THis verſe confirmes that which wee hauehave ſaid before; namelie, that the faithfull deſire nothing here which is ſtrange and vnheard of: but only that God would but ſhew himſelfe ſuch a one towards them, as in times paſt he had done to their fathers; and that hee would continue foorth his liberalitie.
And withall, ſeeing it hath been his cuſtome to ſuccor his people, and to giuegive them ſome aſſured teſtimonies of his preſence; that he would not now diſcontinue the ſame for the time to come: that ſo his almightie power might ſtill ſhine more and more. For you muſt note, that he ſo brings in the people praying vntounto God, that therewithall they ſhould confirme their hope from the remembrance of the time paſt, and with the more boldneſſe might hauehave their recourſe to the throne of grace.
The eie hath not ſeene.] Doubtleſſe the Prophets meaning is to magnifie Gods goodneſſe by mentioning theſe ſo many benefits, which God in former times had beſtowed vponupon his people. This manner of commendation alſo, is very high and excellent: when being rauiſhed with admiration in regard thereof, he cries out, that there is no God but he. Likewiſe, that the things which God hath done for his peoples ſake, were neuer heard of before.
But this may be read two waies; for the word God may be taken in the accuſatiue, or in the vocatiue: O Lord, none but thou haſt ſeene the things which thou haſt done to thoſe that wait for thee. But the other reading is more receiued; namely. They hauehave neuer heard nor ſeene ſuch a God. In this laſt reading the particle of ſimilitude muſt be ſupplied; for without that, the ſentence would bee imperfect. No eare then hath heard, neither hath the eie ſeene ſuch a God, as doth ſuch things. And thus God is here ſeparated from idols; from which the ſuperſtitious ſort thinke they obtaine all bleſſings: but they are onelyonly the deuices of mans braine, which can neither doe good nor hurt. Contrariwiſe, God deales foorth his benefits of all ſorts liberallie to thoſe that ſerue him.
It ſeemes S. Paul expounds this place otherwiſe, Obiect. 1. Cor. 2.9. and applies it to another ſenſe. Yea, he cites it in other termes: becauſe hee followed the Greeke tranſlation. The Apoſtles made no ſcruple touching this point, Anſ. in regard they rather reſpected the ſentences then the words: and thought it ſufficient only to point out this place of Scripture vntounto the reader; whither they might reſort to be ſatisfied touching the things which they taught. But where S. Paul ſeemes to hauehave added of his owne, Neither hath it entred into the heart of man, the things which God hath prepared for them which louelove him: this he did, that his ſpeech might be the better vnderſtood. For nothing is added which agrees not very well with the Prophets doctrine. And that wee may the better perceiue this agreement, wee muſt conſider his drift. In that place hee diſputes about the doctrine of the Goſpell, which hee ſhewes doth farre ſurpaſſe all the reach of mans wit. Why ſo? Becauſe it containes ſuch a knowledge, as is contrarie, and wonderfullie farre remote from the wiſdome of the fleſh. In a word, that it is an hidden wiſdome. For which cauſe S.S. Pauls drift in alleaging this text 1. Cor. 2.9. Paul worthilie breakes foorth into this admiration in weighing and pondering of the ſame. And our Prophet calling to mind theſe rare and famous works of God, Obiect. Anſ. as one aſtoniſhed cries out; that there was neuer ſuch a thing heard of. So concerning this grace which ſurmounts all the reſt, namely, when Chriſt is offered vsus in the Goſpell, we may breake foorth after the ſame manner, and ſay, O Lord, the merciemercy which thou ſhevveſt vntounto thy people, farre ſurmounts all our reaſon. Neither eie, eare, hart, nor ſpirit, can attaine to ſuch an height. S. Paul then you ſee applies this place fitlie to his diſputation: neither doth he corrupt the Prophets ſentence, when he exalts aboue all things in the world that excellent and peculiar grace which God hath beſtowed vponupon his Church.
There yet remaines another difficultie, namely, that the Apoſtle transferres that to ſpirituall benefits; which is here ſaid of temporall. But we may affirme, that Iſaiah ſimplie reſpected the cauſe from whence theſe benefits of God iſſued, though hee therewithall had an eie to the eſtate of this life preſent. For all the good things which God hath giuen vsus here below for the ſuſtaining and cheriſhing of our naturall life, are ſo many teſtimonies vntounto vsus of that fatherly louelove which he beares vsus.The propertie of faith. And it is alſo the propertie of faith to aſcend by viſible benefits, to inuiſible graces. Thus then howſoeuer the Prophet ſeemes to meddle onelyonly in matters touching their bodily deliuerance, and other things appertaining to this life preſent: yet aimes he therein at an higher marke, and eſpecially reſpects thoſe benefits which in particular manner belonged to the people of God.The inioying of temporall benefits, ſhould carrie vp our minds to the meditation of thoſe that are eternall. For what a ſottiſhneſſe were it, if whileſt we inioy benefits temporall, wee ſhould not by them mount vp to the welſpring from which they flow; namely, from Gods meere louelove and merciemercy? Both good and bad doe indifferently inioy theſe common good things: but that particular fauour wherewith he entertaines vsus, appertaines to none but to his houſhold ſeruants. Hence it is that wee not onelyonly conſider that which appeares to our outward ſenſes, but wee forthwith aſcend vp to the very cauſe. VntoUnto which point, though neither eye, nor eare can reach; that is, to comprehend therein the grace of adoption, by which the Lord proteſts that hee will be our Father; yet hee reueales this vntounto vsus by the witnes of his holy Spirit.
It is alſo very likely that the Prophet hauing ſpoken of a particular benefit of God, takes occaſion thereby to ariſe vntounto a generall conſideration. For when the matter concernes the meditation of Gods workes, the faithfull are wont to aſcend from one kind of them, to the conſideration of the whole in generall. And therefore this onelyonly example of ſo wonderfull a goodneſſe of God, might well rauiſh the Prophets mind ſo high, that in his meditatations he conſidered of this infinite abundance of bleſſings laid vp in heauen for the faithfull. Yea, we manifeſtly perceiue that this honourable commendation comprehends vnderunder it the free couenant, by which the Lord adopted vntounto himſelfe Abrahams poſteritie, into the hope of eternall life. The ſumme of all comes to this;The ſumme of this verſe. that ſeeing the goodneſſe and power of God is ſo great, we ought not to diſtruſt him; but our confidence ought ſo to be ſetled thereupon, that we ſhould aſſuredly relie vponupon his helpe. And to this belongs theſe excellent benefites which the Prophet heere mentions.
Verſ. 5. Thou didſt meete him that reioiced in thee, and did iustly: they remembred thee in thy waies: behold, thou art angry,*Or, and. for wee hauehave ſinned, yet in them is continuance, and wee ſhall bee ſaued.
In this and in the verſe following, the Iewes bewaile their miſeries.HE proſecutes the ſame argument. For the people bewailes their miſerable condition, in regard they felt no reliefe nor eaſe in their aduerſitie; though God was wont to be ſo good vntounto their forefathers. The faithfull then ſpeake vntounto God on this ſort; Thou vvere vvont to meet our fathers, but thy fauour is now turned away from vsus: and it ſeemes thou vvilt be no more appeaſed, ſeeing vvee gaine nothing by calling vponupon thee. For vvhence comes this aduerſitie, but from this; that as if thou vvere now become changeable, thou ſheweſt thy ſelfe otherwiſe to vsus, then thou diddeſt to our fathers in times paſt?
In the next place they confeſſe they were iuſtly chaſtiſed, becauſe they had ſinned. The beſt fence againſt afflictions.I hauehave heretofore ſhewed, that there is nothing better for vsus in afflictions, then to remember Gods benefits: and not only thoſe whereof we hauehave had experience, but thoſe alſo which are recorded in the Scriptures. For we can not be fenced with a buckler that is more thick nor large then it, againſt all kind of temptations.
Thoſe who thinke theſe words, him that reioyced, and did iustly, ſhould be read together, as if he ſhould ſay, Thou diddeſt meete them which ſerued thee willinglie, and delighted in well doing; doe ill expound this verſe, as I thinke. I rather thinke that by the reioycers thoſe are vnderſtood who are ioyfull in proſperitie, in regard the people were then in ſorrow and heauines. For there is a cloſe oppoſition, thus, Thou wert wont in times paſt to meete our fathers, before they were preſſed with any griefe, and diddeſt glad them at thy comming: but now thou art farre off, and ſuffreſt vsus to languiſh with griefe and diſcontentment. To this belongs that which is added, That they remembred God, becauſe they enioyed his preſent grace, and felt him both the author and vpholder of their ſaluation. Thus by the vvaies of God, he vnderſtands all proſperitie: be it that he was more neere vntounto them by handling them tenderly, and cockering of them as his children: or in regard that he naturallie is inclined to doe good. But becauſe he hath ſaid that God was wont to meet him that did iuſtly, the remembrance may be referred to the louelove of pietie. To wit, that they gaue themſelues carefullie to the ſeruice of God: in which ſenſe, theſe words are the expoſition of the former member, which is a thing vſuall with the Prophets, who are wont to confirme their ſpeeches with many words.
To remember God, ſignifies, to be ſo ſweetly allured with thinking on him, that we wiſh for nothing beſides, and place our whole felicitie in him. For there is nothing which more reioyceth vsus, then the remembrance of his merciemercy: as on the contrarie, if we feele him angrie, then the remembrance of his name is terrible vntounto vsus.
And vve hauehave ſinned.] The Prophet renders a reaſon of that aboue ſaid, for they murmur not againſt God becauſe they felt him otherwiſe to them then he was towards their fathers, but they lay the whole blame vponupon themſelues. Hence let vsus learne, neuer to thinke of the afflictions wherewith the Lord viſits vsus, vnleſſe therwithall we call our ſinnes to remembrance, that ſo wee may both acknowledge our faults, as alſo confeſſe that we are iuſtly chaſtiſed.
The word perpetuall may either be referred to ſinnes, or to the vvaies of the Lord. To ſinnes thus: Although we hauehave bin obſtinate in our ſinnes, and worthie to be an hundred times condemned, yet hitherunto we hauehave bin ſaued through thy merciemercy. If we referre it to the vvaies of God, he renders the reaſon wherefore the people were not conſumed, to wit, in regard the waies of the Lord are firme and perpetuall, and becauſe there is no end of his mercies. And this ſenſe I thinke agrees beſt to this place.
Some ſupplie, that perpetuitie was founded in the waies of the Lord. But I had rather take the words ſimplie as they ſound, as Dauid in the 30. Pſalme ſaith, That the Lords anger indures only for a night, but he is appeaſed, and ſhewes merciemercy for euer: for he is not prouoked nor violently carried away with anger, as men are; but hee continues conſtant and ſtedfaſt in his fauour and in well-doing.
But yet we hauehave not attained the Prophets full meaning: for he ſaith, that the people are ſaued, who in the meane while were led into captiuitie, as into a ſepulchre, wherein they bewailed their miſerie. And therefore I take the time paſt for the future tence; to wit, vve ſhall be ſaued, for, Wee hauehave bin ſaued: for it is rather a wiſh or praier, then an affirmation. The faithful then boaſt not of that they hauehave obtained, but rather in complaining of their pouertie, they hauehave their recourſe to Gods perpetuall mercies. They extoll that then which they deſire, and not that which they had already attained.
Verſ. 6. But wee hauehave all been as an vncleane thing, and all our righteouſnes is as filthie clouts, and we all doe fade like a leafe, and our iniquities like the wind hauehave taken vsus away.
THe faithfull continue their complaint. For they lament their miſerable eſtate becauſe God regarded them not. Moreouer, the Hebrewes agree not about the expoſition of theſe words, filthie cloutes Notwithſtanding it is certaine, that they ſignifie a baſe and vile thing of no price. Yea, ſuch a thing, which in regard of the lothſomneſſe thereof, ſtinkes in mens noſtrils.
But two things are here to be noted, firſt, that the faithfull confeſſe they hauehave offended, and are iuſtly puniſhed: Secondly, that they ceaſe not to complaine touching the weight of the blowes which they receiued. Not by way of pleading againſt God; but to mooue him vntounto compaſſion.Simile. As when a malefactor would endeuour to pacifie his Iudge, he laies foorth all his miſeries and calamities before him.
Many vexe and wearie themſelues here, becauſe the Prophet ſpeaking of the filthineſſe of ſinnes; comprehends all the Iewes without exception: though there were among them many of the true ſeruants of God. But they hauehave no reaſon ſo to doe, for he ſpeakes not here of eueryevery one in particular, but of the whole bodie in generall, which hee compares to filthie cloutes; in regard it was trampled vnderunder feete, and extreamelie afflicted.
Some hauehave been wont to alleage this place to proue that it is ſo farre off from meriting any thing by our workes; that euen our works themſelues are infected and lothſome before God. But this ſeemes, as I thinke, to be farre from the Prophets intention; ſeeing he ſpeakes not here of all mankind in generall; but deſcribes their complaints, who being led captiues, felt Gods wrath heauie vponupon them. For which cauſe, they confeſſed, that both themſelues, and their righteouſneſſes, were like filthie cloutes. Firſt of all then, he exhorts them to confeſſe their ſinne, and to acknowledge their offence: ſecondlie, to aske pardon. And that the meanes how to obtaine the ſame is, firſt, to acknowledge our miſerable and wofull condition: and therewithall to confeſſe that wee therein receiue the iuſt recompence of our offences.
Wee all fade. This is a very apt compariſon: which ſhewes that men wither and wanze away as ſoone as they feele Gods wrath. Which point is notablie deſcribed in Pſalm. 90.5. and 103.15. and in chap. 40.6. We are rightly compared to leaues then; becauſe our iniquities are the winds which carrie vsus away.
Verſ. 7. And there is none that calleth vponupon thy name, neither that ſtirreth vp himſelfe to take hold of thee: for thou hast hid thy ſelfe from vsus, and haſt conſumed vsus becauſe of our ſinnes.
THe Prophet confirmes that which was ſaid before.A confirmation of the former ſentence. For hee admoniſheth the faithfull to acknowledge that they are worthie of ſuch a reuenging hand of God, how ſharpe and ſeuere ſoeuer it ſeemed. Now he mentions ſome capitall ſinnes. And becauſe it had bin too long to hauehave ſtood deciphering them out one by one, he ſtrikes at the roote it ſelfe, and ſaith, that Gods ſeruice vvas contemned.
VnderUnder the word Jnuocation, hee comprehends the whole ſeruice of God, according to the vſuall phraſe of the Scriptures. For the principall part thereof is, that wee call vponupon God; thereby teſtifying that our whole truſt is in him. It is very certaine that prayers and vowes were alwaies in vſe among the Iewes: but becauſe they wanted the affection of the hart; and that it was farre remote from God; therefore he eſteemed none of theſe fained deuotions. Which hee yet better explaines in the particle following; where it is ſaid, that none ſtirred vp himſelfe to ſeeke God. But all of them vaniſhed away, and fell to nothing through their owne ſlothfulneſſe.
Firſt hee ſhewes that the thing we ought chieflie to deſire is, that we may be fully conioyned with God. For when we are eſtranged from him, it muſt needes follow of neceſſitie, that all things ſhould turne to our deſtruction and woe. Now by nature wee are exceeding idle and ſlothfull: for which cauſe we hauehave need to be quickned vp with the ſpurre. Seeing then that we take pleaſure in our careleſneſſe; it ſtands vsus in hand to hearken aduiſedly to the Prophets counſell, leſt wee become vtterly ſenſeleſſe. Otherwiſe it will come to paſſe in the ende, that the Lord for his part will diſdaine and reiect vsus. For the Prophet deſcribes the miſerable eſtate of this people, who had no deſire at all to take hold vponupon God: neither was there any meanes left to awaken them vp to a ſincere deſire of godlineſſe.
And haſt conſumed vsus.] They complaine againe that they were ouerwhelmed with the weight of their miſeries, without being any thing at all relieued or caſed by God. For Jſaiah propounds theſe things, in the name of the vvhole people: and intreates the Lord not to ſuffer them to languiſh any longer vnderunder ſo great calamities.
Verſ. 8. But now, O Lord, thou art our father; we are the clay,*Or, thou art, &c. and thou art our*Or, former. potter; and we all are the worke of thine hands.
After the laying foorth of their miſeries, they crie for pardon in this, and in the verſe following.AFter they hauehave bewailed their miſeries, with which they were almoſt ouerwhelmed; now in plainer termes they deſire the Lord to pardon and eaſe them of their ſmart, and withall doe more boldly profeſſe themſelues now to bee his children notwithſtanding. For it was adoption onelyonly that could raiſe vp their hearts vntounto a liuely hope: ſo as notwithſtanding the burthen of afflictions wherewith they were preſſed downe, yet they ceaſed not for all that to reſt vponupon God as vponupon a father. This order ought to be well obſerued: for to attaine to a ſound and ſincere humilitie of heart, it is needfull that wee be deiected and laid on all foure, as they ſay. But if deſpaire enſue, let vsus haſten to this conſolation: for ſeeing God hath vouchſafed to elect vsus for his children, it is our parts to hope that he will ſaue vsus, euen then when things ſhall ſeeme moſt deſperate and confuſed. Thus then, in regard of the free couenant, the Iſraelites proteſt they are Gods children, that they might feele his fatherly good will towards them in ſuch wiſe, that his promiſes might not be in vaine.
By way of compariſon they amplifie and ſet forth Gods grace, in confeſſing that they were formed of the clay, for they ſeeke for no excellent matter in themſelues: only in their originall they extoll Gods merciemercy, who of mire and clay, hath bin pleaſed to create them his children. In the ſecond member, where God is called their former, and the people the vvorke of his hands, it comes all to one ſenſe, for they whollie attribute vntounto God their being, and the author of all they had. And this is a right acknowledgment:God is robbed of his glory, whileſt men glorie in themſelues. for God is robbed of his due honor whileſt men glorie in themſelues, be it neuer ſo little. But Iſaiah ſpeakes not heere of the common creation of men, but of their regeneration, for which reſpect the faithfull are in particular called the workemanſhip of God, Chap. 17.7. and 19.25. and 22.11. and 27.11. and 37.26. and 43.1.15. Epheſ. 2.10. They heere acknowledge then a ſingular fauour that God hath done them, firſt, in electing them for his people, and then in inriching them with ſo many and excellent benefits.
Verſ. 9. Be not angrie O Lord aboue meaſure, neither remember iniquitie for euer: loe, we beſeech thee, behold, we are all thy people.
THe people pray that God would mitigate both his vvrath and their afflictions. Not that God euer exceeds meaſure, but in regard they ſhould be vtterly ouerwhelmed if he would ſtand to examine thē to the vtmoſt. They pray then that their paines may be moderated. As Ieremiah ſaith, Correct me ô Lord, but in iudgement, that is to ſay in meaſure, Ier. 10.24. For he oppoſeth iudgement to vvrath, as in 2. Sam. 7.14. it is ſaid yt he chaſtiſeth vsus with the rods of men, becauſe he wil not come againſt vsus himſelfe to vtter all his force in puniſhing vsus, leſt we ſhuld be forthwith ground to powder.The Iewes pray not ſimplie againſt afflictions.
But it is worth the noting, that they do not ſimply deſire to be freed from Gods iudging of them, but ſo offer themſelues to be chaſtiſed, that the blowes may not daſh them to pieces. And this is the cauſe why they deſire that the memorie of their iniquities may be blotted out: for if God ſhould not ſhew thē merciemercy this way, there ſhould be no end of their miſeries.
The Prophet repeates that which he had ſaid before in verſ. 8. namely,Behold we are thy people. that God had choſen Abrahams poſteritie. For the beſt aſſurance they had to obtaine pardon, was, that God being true of his promiſes, could not reiect thoſe whom he had once adopted. In ſpeaking of all, he meanes not eueryevery one in particular, but comprehends the whole body of the Church. And howſoeuer the greateſt part of them were cut off by their wicked reuolt, yet this was true, that the Iewes were Gods peculiar people. Neither was this prayer made for all indifferentlie, but only for the little flock of the faithfull. Now the people ſet not forth their merits before God, but flee to his free couenant by which they were adopted. For this indeed is the ſure and only recourſe the faithfull hauehave: this I ſay is a remedie againſt all miſchiefes, and that is the reaſon why Moſes and all the Prophets doe ſo often repeate the ſame, Deut. 32.13.
Verſ. 10. Thine holy cities lie waſt: Sion is a wildernes, and Ieruſalem a deſert.
THe Church here againe recounts her miſeries,The Church recountes her miſerie againe in this, and in the verſe following. that ſhe might thereby bow the Lord to compaſſion and forgiuenes. She ſaith, the Cities were waſted; and for an amplification ſhe addes, that Zion is become a wildernes; for it was the ſeate royall in which God would be called vponupon. Then he addes Ieruſalem, wherein Zion was. For it ſeemed ſtrange that the Citie which God had conſecrated to himſelfe, ſhould be laid on heapes and waſted by the enemie.
The Prophet calles them Cities of holines, in reſpect that as God had ſanctified the people, ſo was it his will that the Cities, yea the whole countrie, ſhuld be conſecrated vntounto him. Seeing the Cities then were dedicated vntounto God, they were rightly called holy, becauſe God raigned therein, and was called vponupon in them.What Cities deſerue to be called Gods holineſſe. And thus we may call thoſe Cities of holineſſe, in which God is purely worſhipped, hauing abandoned all ſuperſtitions.
Verſ. 11. The houſe of our ſanctuarie and of our glory, where our fathers praiſed thee, is burnt vp with fire, and all our pleaſant things are wasted.
THe ſanctuarie is otherwiſe attributed to the people, then to God. For it being a pledge of that holy vnion betweene God and the people, it is often called the houſe of God, becauſe it anſwered to his holineſſe. Heere the faithfull call it their ſanctuarie, in regard they were thence to draw their ſanctitie: which they yet confirme more apparantly by the word glory. For they confeſſe they had nothing to glory in but the Temple, wherein God was pleaſed to bee worſhipped and ſerued.
And yet we ſee that this their reioicing, was often vaine; in ſo much that Ieremiah reproues them for it, ſaying; Truſt not in lying words; to wit, The Temple of the Lord, The Temple of the Lord: this is the Temple of the Lord: Ier. 7.4. But as the boaſting of ſuch as made faire ſhewes, and grew inſolent, in regard of ſome titles was vaine: ſo on the contray, they reioiced rightly, who honoured Gods ordinance, & laid it vp in their hearts; and alſo reſting vponupon the teſtimonie of the word, were aſſured to dwell vnderunder his protection, who had choſen out a perpetuall habitation for himſelfe in the middeſt of them. For the Temple was built by the commandement of God; ſo as the Iewes might well boaſt that they had God for the vpholder of their ſaluation.
But becauſe his ſeruice was then marred and corrupted, and that all in a manner ran riot after ſuperſtitions and impietie, the Prophet mentions the time paſt, and not the time preſent. As if he ſhould ſay; Albeit vvee hauehave not yeelded thee that obedience vvhichwhich vve ought to hauehave done, yet behold it is thy Temple ſtill, wherein our fathers ſerued thee purely: and vvilt thou ſuffer it to be prophaned, and to lie waste? VVill not this reproch redound to thine owne diſhoner, ſeeing this building vvas erected for thy vvorſhippe? The Iewes plead not their merits heere, neither dawbe they ouer their ſinnes; no, they rather confeſſe and lay them open: onelyonly they put God in minde of his ſeruice, that in remembring his holy couenant, hee would not permit his promiſes to bee fruitleſſe. And all the faithfull ought to imitate this their example.
The verbe To praiſe, is taken to giuegive thanks: as if he ſhould ſay; In this Temple, the lamentable ruine whereof breakes the hearts of the faithfull in ſunder, in times paſt thy praiſes were wont to ſound, when thou diddeſt entertaine thy people there, in thy mercy and compaſſion.
Verſ. 12. Wilt thou hold thy ſelfe ſtill at theſe things, O Lord? Wilt thou hold thy peace and afflict vsus aboue meaſure?
THe people fortifie thēſelues in vndoubted hope, that God will not ſuffer his glorie to be thus trampled vnderunder foote, though he be prouoked to wrath by mens infinite offences. Hypocrites reape no conſolation at all by this, but theſe things indeed belong onelyonly to ſuch as are touched with a true ſenſe of Gods mercy. Such conclude, and are certainly perſwaded, that howſoeuer death doth menace them; yet God hauing regard to his owne glory, will at the leaſt bee mercifull to ſome; that ſo the whole ſeed periſh not.
VVilt thou afflict vsus?] Iſaiah ſhewes that God cannot forget his merciemercy. Why ſo? Becauſe he cannot deny himſelfe: for his glory is ioined with our ſaluation. Gods glory ioined with our ſaluatiō.And this is a thing diligently to be noted: or hauing ſpoken before of Gods glory, now he addes, wilt thou afflict vsus aboue meaſure? The Lord then will moderate his corrections; for his glory requires it, that wee bee deliuered from death: which glory he can in no wiſe neglect. Let vsus then take vp this praier, as oft as our enemies inuade vsus: not after the manner of hypocrites, who make a great craking of Gods glory, whereof they hauehave neither taſte nor feeling. Vſe. But let vsus come vntounto it with faith and repentance, that ſo wee may truly reape the fruit of this glory.