Commentary on Isaiah, Commentary on Isaiah · Chapter 43

Commentary on Isaiah · Commentary on Isaiah · Chapter 43

p. 445THE XLIII. CHAPTER.

Verſ. 1. But now thus ſaith the Lord that created thee ô Iaakob: and he that formed thee ô Iſrael, Feare not: for I hauehave redeemed thee: I hauehave called thee by name, thou art mine.

WEE can not well tell whether this verſe depends vponupon the former, or is ſeparated from it. For the Prophets (whoſe writings are left vntounto vsus) diſtinguiſhed not their Sermons into certain Chapters, ſo as we ſhould be able to define of eueryevery dayes Sermon. Yet me thinks this doctrine is ioined to the former, ſo as hauing ſhewed himſelf… very angry againſt the Iewes euen to threaten their deſtruction, he meant now to ſweeten this ſharpnes. For the Lord hath euermore reſpect to the faithfull: neither is impietie at any time ſo ouerſpread, but hee reſerues a ſmall remnant which hee keepes from falling into ſuch extremities, becauſe he cares for their ſafetie, and therefore the letter Vau ſhould be reſolued into a particle aduerſatiue thus, Yet, will the Lord leaue ſome conſolation to the faithfull which ſhall ſucceed. This place therefore is to be well obſerued,How this verſe depēds vponupon the former. for albeit the whole world ſhould conſpire to roote vsus out, and that Gods wrath ſhould burne on eueryevery ſide about vsus, and that we were brought to deaths dore, yet if there doe but two or three of the faithfull remaine, we ought not to deſpaire, ſeeing the Lord ſpeakes thus vntounto them, Feare not.

The word now, which the Prophet here vſeth hath great weight, for it ſignifies that the calamitie is preſent, or very neere at hand. In a word, that it is the time wherin all things ſhall ſeeme deſperate and forlorne; yet euen then, God will neither ceaſe to comfort his elect, nor ſweetly to aſſwage their ſorrowes, that ſo in the greateſt of their extremities they may hauehave a firme and an inuincible faith. Hereunto appertaine theſe Titles of Creator, and Former, without which theſe propheſies would hauehave bin vtterlie vneffectuall. Now we may gather from other places, that the Lord ſpeakes not here of that generall creation This creation muſt be applied to regeneration.which is common to vsus with other men, when we are borne dead in treſpaſſes and ſinnes, but of our regeneration into the hope of eternall life, in which reſpect we are alſo called new creatures: and in this ſenſe S. Paul ſaith, that we are Gods vvorkmanſhip, Epheſ. 2.10. as we hauehave ſufficientlie ſhewed heretofore. In this ſenſe he alſo calles himſelfe the former: as if he ſhould ſay, I hauehave not formed my Church, in which my glory clearely ſhines, to bring ſo excellent a worke to nought. Whence we may obſerue,The Church hath nothing in her ſelfe to boaſt of. that the Church hath nothing in her ſelfe whereof ſhe can boaſt, but of Gods grace, to which all theſe gifts wherewith ſhe is adorned, ought to be attributed.

That which is added, for I hauehave redeemed thee, 1may be as well referred to the time to come, 2as to that which was paſt: for the firſt deliuerance out of Egypt gaue them hope of that which was to come: but albeit he ſpeakes of the future deliuerance from Babylons captiuitie, yet the verb which is put in the time paſt ſutes well, in reſpect the Lord hath in his ſecret counſell alreadie redeemed vsus, before the effect thereof extends it ſelfe vntounto vsus. Minding therefore to teſtifie what he had decreed in himſelfe, to wit, to deliuer his Church which ſeemed as good as forlorne, he fitly vſeth the time paſt, ſaying, I hauehave redeemed thee.

To call by name, What it is to be the called of God.ſignifies to receiue one into a neere band of familiaritie, as when God adopts vsus for his children. What is the reaſon of this ſpeech? Surely the reprobates are ſo reiected of him that it ſeemes he forgets their names, in which reſpect the Scripture ſaith, that he knowes them not, Math. 7.23. Now by this oppoſition we ſee more clearely what it is to be called of God: to wit, when he leaues 1others to honour vsus with a ſpeciall fauour, in putting vsus into his familie, whereas we were ſtrangers from him before: ſecondly, when 2he receiues vsus into his charge and protection to order and guide vsus and all our actions.

To the ſame purpoſe he addes, Thou art mine. To giuegive the faithfull to vnderſtand, that he will euer hauehave a Church among his elect, becauſe he will not be depriued of his right of poſſeſſion. To be ſhort,The Church Gods prop…r inheritance. he ſhewes that it is his peculiar and pretious inheritance, which he will at no hand indure to be diſpoſſeſſed of.

Verſ. 2. When thou paſſeſt through the waters I will be with thee, and through the floods, that they do not ouerflow thee. When thou walkeſt, through the very fire thou ſhalt not be burnt, neither ſhall the flame kindle vponupon thee.

THis is a preuention, whereby the Prophet ſhewes that the faithfull ought not to faint vnderunder their afflictions, ſeeing God is at hand to ſuccor them. Thus he ſpeakes more plainely then he did in the former verſe: for p. 446in teaching that the Church ſhall not bee free from miſeries and calamities, but muſt wreſtle with them without ceaſing, he thereby incourageth her to patience and magnanimitie. As if hee ſhould ſay; The Lord hath not redeemed thee that thou ſhouldeſt inioy thy pleaſures, and ſhouldeſt giuegive thy ſelfe to eaſe and illeneſſe, but to the end thou ſhouldeſt prepare thy ſelfe to indure all ſorts of euils.

What is me…nt by fire and water.By fire and vvater, he meanes the infinit varietie of troubles, to which we are ſubiect in this preſent life: for we hauehave not to incounter with one calamitie onelyonly, but with many, and thoſe of diuers natures: ſo as wee muſt make account to goe thorow fire and vvater. See Pſ. 66.11.Ps 66:11As the Apoſtle Iames alſo, Chap. 1.2. exhorts the faithfull to count it exceeding ioy, when they fall into diuers tentations. For certainlie our faith hath need of many trials,Our faith hath need of many trials. in regard that oft times, he which for once hath gone away conqueror, may faint and be ouercome the ſecond time. God exerciſeth vsus therefore with many afflictions, See Exod. 3.2 & 2. Cor. 4.8, 9, 10.Exod 3:22 Cor 4:82 Cor 4:92 Cor 4:10but in the end wee ſhall eſcape: the vvaues ſhall beat vponupon vsus, but they ſhall not ſwallow vsus vp; the fire ſhall burne vsus, but it ſhall not conſume vsus. Wee ſhall hauehave a ſenſe and feeling,Though we be brought into many ſt…aits, yet the Lord will giuegive vsus a timely iſſue. I grant, of the miſery as wel as others, but God will ſuſtaine vsus by his grace, and fortifie vsus with the ſpirit of patience, that our hearts faile vsus not, till putting forth his hand vntounto vsus, he hath drawne vsus vp vntounto himſelfe.

Verſ. 3. For I am the Lord thy God, the holy one of Iſrael thy Sauiour: I gaue Egypt for thy ranſome, Ethiopia and Seba**Or, in thy ſtead. for thee.

A confirmation of the… former conſolation.HE confirmes the former ſentence by the experiences of the time paſt. For if the Lord had in former time ſuccoured his people, it was good reaſon they ſhould ſtay aſſuredly vponupon his fauour (for the time to come.) Wee muſt euer keepe that in minde which is contained in the firſt verſe; Feare not, for I hauehave redeemed thee: for theſe things ſhould bee ioined together, becauſe they tend all to one 1end. For if the Lord be our God, then by conſequence 2he is vvith vsus: verſ. 2. and wee ſhall 3proue by experience that he is our Sauiour. But if wee will find him ſuch a one to vsus,To feele God our Sauiour, we muſt be a part of Iſrael, not in name onelyonly, but by ſome infallible teſtimonies. it is neceſſarily required, that wee proue our ſelues to be a part of Iſrael; not in name onelyonly, but to ſhew ſome infallible markes thereof in the whole courſe of our life. Thus you ſee the foundation of our confidence is in this, that the Lord is our God. Whence it followes, that thoſe who acknowledge him not for their father, neither will reſt vponupon his good pleaſure, muſt needes hauehave trembling conſciences for euer. The wicked reioice and lift vp their creſts againſt God, but their ſecuritie and ioy is nothing elſe but a giddines, & frenſie of ſpirit; by reaſon whereof, they haſten their owne perdition the ſooner. But the faithfull are heere aſſured, that he who hath choſen them, will alwaies continue their God and Sauiour: for which cauſe he hath ſeparated them frō the reſt of y^e world, to be his heritage.

In this ſenſe he calles himſelfe the holy one of Iſrael, becauſe amongſt all mankind, which is naturally eſtranged from him, he choſe his people Iſrael to be his peculiar flocke. Now howſoeuer the outward ſeparation be to little purpoſe, vnleſſe the elect alſo bee ſanctified by the power of the holy Ghoſt; yet although Iſrael was polluted as well as other nations, God notwithſtanding pronounceth that his couenant ſhall neuer be broken with them, in regard he will remaine alwaies like himſelfe. Moreouer, it is euident enough that the word holy, is taken for him that ſanctifies. Will wee be aſſured then of Gods louelove? Let vsus euer ſet before vsus the pledge of our adoption, which will bee vntounto vsus as a ſure rocke whereon to ſettle our hearts:The meanes to keepe our ſelues in the aſſurance of Gods fauour. this grace therefore let vsus beg of God with all the powers of our ſoule.

I gaue Egypt for thy ranſome.] I meane not to expound theſe repetitions which the Prophet ſo often vſeth, which alſo are frequent in his language: for hee puts, To giuegive the ranſome; and, to giuegive in thy ſtead, in one and the ſame ſenſe. Wee hauehave told you already that the Prophet confirmes the faithfull, by ſetting theſe former preſidents of Gods grace before them. As if he ſhould ſay; You hauehave proued long ſince, that the Lord hath had care of your ſaluation; for how was it poſſible for Sennacherib to bring his forces againſt the Ethiopians, and other nations, but that God had a purpoſe to ſpare you, and to turne the violence of your enemies againſt your neighbours? Seeing then that hitherunto hee hath imploied himſelfe ſo much in your ſeruice (as it were) you hauehave no reaſon to doubt of his fauour for the time to come. If therefore at any time it ſo fall out, that our neceſſities ſhall cauſe vsus to call Gods prouidēce or his promiſes into queſtion, let vsus remember what mercies he hath beſtowed vponupon vsus in times paſt:How to ſtay our ſelues as oft as occaſiō is giuen vsus to call Gods prouident care ouer vsus into queſtiō. Obiect. for hee may iuſtly condemne vsus of exceeding vnthankfulneſſe, if hauing receiued ſo many fauours from him, wee yet ſtand in doubt of his good will towards vsus for hereafter.

But ſome may aske why hee calles Egypt and Ethiopia the Churches ranſome, ſeeing prophane nations are vnworthy of ſuch an honor, as to be the redeemers of Gods children? I anſwer, Anſ. the Prophet borrowed this phraſe of ſpeech from mens vſuall maners of ſpeaking: as if hee ſhould ſay; The Egyptians, Ethiopians, and Sabeans vvere put in thy ſtead: I constrained them to ſustaine the harmes vvhichwhich hung ouer thine head, euen as if there had been an interchange made betweene you: for to ſaue thee, I destroied them, and in thy ſtead, put them into the hands of thine enemies. See Prou. 11.8. & 21.18.Prov 11:8Prov 21:18Wee muſt reſort to the hiſtorie for the better vnderſtanding hereof: for when Sennacherib came with violence againſt Iudah, God areſted him by the way, and ſent him to fight with others; ſo as hee was conſtrained to turne backe his forces. And thus the Egyptians and the Ethiopians were destroied, vvhileſt Gods people vvere ſpared: 2. King. 19.9.

Hence we may eaſilie gather, that the ſame p. 447prouidence and infinite goodneſſe of God,Gods prouidence the ſame in releuing his Chu…ch at this d…y, as in former ages. is as far extended vntounto vsus at this day, as it was towards the Iewes, vnleſſe wee be more then blockiſh. Is it not he, thinke you, that makes tyran… (who would eate vsus vp at a morſell, a… with one conſent are all of them readie in thei… furie to ſwal…ow vsus vp quicke) to deuoure one another, and to turne their rage which was kindled againſt vsus, vponupon others? Doe wee not ſee by experience, that to preſerue vsus, hee puts others in our roomes, and ſo they become our ranſome? When wee therefore are thus fauoured of God, that the wicked lets vsus alone in quiet, whileſt they are aſſaulting one another, (for it is not of anie good will they beare vsus that wee are freed from their furie,) let vsus then lift vp our eies vntounto heauen, and with all thankfulneſſe acknowledge that God puts others in our places by a miracle,Whence it is that the Church liues in peace. to the end he might ſpare vsus: for we are as ſheepe appointed to be ſlaine; naked ſwords are gliſtering on eueryevery ſide ouer vsus; and if hee either plucked them not out of their hands, or turned the points and edges of them towards others, wee ſhould feele the ſmart which they doe.

Hence we may draw a generall doctrine; to wit,A generall doctrine. God eſteems the faithfull more then all the world beſides. that God hath ſuch a reſpect to the faithfull, that hee eſteemes them aboue all the world beſides. Be it then that the world doe caſt vsus off, yet let vsus reioice in this, that the Lord doth highly eſteeme of vsus: firſt, in that he prefers vsus aboue all his creatures: ſecondlie, in deliuering vsus ſo wonderfully out of dangers: yea, and in that hee preſerues vsus in the midſt of a thouſand deaths. If all things were in quiet amongſt vsus, and that we ſaw no troubles at all, this fauour of God could not be ſo well diſcerned of vsus. But when it ſeemes we are compaſſed in ſo on eueryevery ſide, that all hope of eſcaping is taken from vsus, and that then on a ſudden the enemie is forced to recoile backe, and is turned from vsus another way, we ſhall hauehave good experience of that which the Prophet heere ſaith,See 1. Sam. 23.26, 27.1 Sam 23:261 Sam 23:27 and ſhall acknowledge Gods ineſtimable fauour towards vsus.

Verſ. 4. Becauſe thou waſt pretious in my ſight, and thou waſt honourable, and I loued thee, therefore will I giuegive man**Or, in thy ſtead. for thee, and people**Or, in the place of thy ſoule. This verſe containes the reaſon of the former. for thy ſake.

SOme expound; Thou waſt honourable, becauſe I aduanced thee vntounto honour: but me thinks God yeelds a reaſon heere, why he deliuered Egypt and Ethiopia into the enemies hands, in the ſtead of his people: to wit, becauſe they were his beloued, and that he held them deere and pretious in his ſight. And thus this particle ſhould be expounded in this ſort; Becauſe I loued thee, I gaue man for thee. All merit ſhut out.Now in theſe words he ſhuts out all merit, to the end the Iewes might challenge nothing vponupon deſert. Euen ſo, the very cauſe of our ſaluation,The cauſe of ſaluation, and of all benefi s beſides, comes vntounto vsus of Gods meere liberalitie. and of all the bleſſings wherewith wee are adorned, is onelyonly from Gods free louelove. Thence alſo flowes all our dignitie and honourableneſſe: for if hee ſhould eſteem vsus according to our vertues, he might ſoone ſhake vsus off. Let vsus therefore renounce all opinion of merit which is not to be found in vsus, that ſo we may wholly attribute all to Gods free grace, who ſhewes vsus no meane or common fauour, when he vouchſafeth to intitle vsus precious. In which reſpect he alſo calles vsus his firſt borne; Exod. 4.22. and friends, Iohn 15.15.

In that he ſaith, he gaue man for them, it is nothing elſe but an explication of the former ſentence, taking man for men:Man taken for men. as if hee ſhould ſay; There is not a man whom the Lord will not deſtroy for thy ſafetie: for hee makes more reckoning of the ſoule of one faithfull man, then of all the world beſides. And yet hee heerewithall admoniſheth the Church that ſhe is heere redeemed at their coſt, who by nature and birth differ nothing at all from her.

Verſ. 5. Feare not, for I am with thee: I will bring thy ſeede from the Eaſt, and gather thee from the Weſt.

WE muſt not thinke there is any ſuperfluitie in that the Prophet ſo often repeates this exhortation. All of vsus know, and hauehave ſufficient experience how inclinable our nature is to diſtruſt. Now it is hard for vsus to thinke or imagin into what wonderfull ſtraits and diſtreſſes the Church of the Iewes was then brought. As ſoone as we begin once but to call Gods promiſes into queſtion, our mindes are diſtracted with many paſſions, we ſtand amazed at the greatneſſe and diuerſitie of the dangers, wee are daily aſſaulted with vexations of ſpirit; at laſt we grow ſottiſh, and cannot bee brought to taſte how gracious our God is. Our mindes therefore being thus poſſeſſed with deſp…ite, hauehave we not neede that this voice ſhould againe & againe ring in our eares, I am vvith thee, feare not? that ſo this feare may either be whollie rooted vp out of our hearts, or at leaſt ſo corrected by little and little, that we may not be ouercome of it: for I can tell you, if it take neuer ſo little rooting there, it is not ſo eaſilie diſplanted. Hence we obſerue, that we ought to place our hope in nothing but in Gods being preſent vvith vsus: for if he be abſent, Wherein our hope ought to be placed.we muſt needes tremble for feare or wax dull and dead hearted, or ſtagger to and fro like a drunken man. And yet the Lord would not hauehave vsus be ſo void of feare, as that we ſhould thereby grow careleſſe or idle; but when we heare that he is neere, and that he will aſſiſt vsus, faith muſt then ouercome all difficulties in the middeſt of eminent dangers.

I vvill bring thy ſeed from the Eaſt.] This place is drawne (as we know) out of Deut. 30.3.4. For the Prophets are the expoſitors of Moſes, and doe gather their doctrine out of his writings,See his preface. as we hauehave ſhewed you from the beginning. Thus the Prophet applies this place of Moſes then to the circumſtance of the time preſent, vntounto which in this Sermon he hath a ſpeciall reſpect. Moſes had thus foretold, The Lord thy God ſhall cauſe thy captiues to returns page missing p. 450and commands the vanquiſhed to hold their peace. Yet in that he bids them heare, it is to ſhew that the only let that keepes men from the knowledge of y^e truth is,The only let that keepes men from the knowledge of the truth. that their minds being foreſtalled with error, they ſcorne to giuegive eare vntounto God. For this contempt hinders them from comming to repentance, but rather ſtand proudly to defend the inuention of their owne braine. But the Lord was readie to hauehave taught them if they had had but a patient eare. For where could they hauehave foūd a better Maſter? But their pride and rebellion blinds them ſo, as they can not ſee the truth, and ſhuts vp their eare from hearkning to the voice of God. Are they not iuſtly left without excuſe then, ſeeing they obſtinately reiect him, and will not lend their eare to his doctrine, who offers himſelfe in ſuch milde ſort to inſtruct them? For if they were in any meaſure teachable,Thoſe that are willing to learne, ſhall ſoone perceiue that the truth is grounded vponupon infallible arguments. Iſaiah well affirmes that they ſhould be conſtrained to ſubſcribe to their owne condemnation: for in truth, all ſuch as ſhew themſelues teachable ſhall eaſily vnderſtand that the truth of God is grounded vponupon infallible arguments, and not vpō vncertain opinions which hauehave their foundation in the ayre.

Verſ. 10. You are my witneſſes, ſaith the Lord, and my ſeruant, whom I hauehave choſen: therefore ye ſhall know and beleeue me, and ye ſhall vnderstand that I am: before me there was no God, neither ſhall there be after me.

THe Lord hauing prouoked the Gentils to diſputation, and hauing ſhewed that all that which they eſteemed touching the excellencie of their Idols, was meere vanitie and lies: now he leaues their aſſemblie, and brings forth his witneſſes, that men may know, that his caſe is not like that of the falſe gods. He rightly boaſts then that the true witneſſes take his part: for the Iewes had bin taught by reuelations from heauen ſo farre forth as ſufficed to giuegive them vndoubted aſſurance of their ſaluation. And yet he priuily taxeth their ingratitude, if ſo be they did not publikely and vnfeinedly proteſt that they had learned all things requiſit for the defence of Gods glorie:The truth of the propheſies muſt neuer be forgotten. and thus indeed he alſo ſummons them to vow neuer to forget nor conceale y^e truth of theſe propheſies, by meanes whereof they might be able to ſhew the certentie of the true religion: for it had bin treacherie in them to hauehave defrauded ſo good a cauſe of any defence which they were able to bring vntounto it.Gods cauſe muſt not be left deſtitute of our defence.

By the name ſeruant, ſome vnderſtand Iſaiah: but I had rather vnderſtand it of all the Prophets, becauſe there is here a change of the number. This name then is giuen particularly to the Prophets whom the Lord choſe to maintaine his truth: and yet I doubt not but in vſing the ſingular number he had a ſpeciall and chiefe reſpect vntounto Chriſt, Chriſt, the end and accompliſhment of all the propheſies.who is the end and accompliſhment of all the propheſies: and it is alſo very ſure that he is the ſpeciall witnes that ſhall conuince the whole world. But yet we muſt hauehave regard to the Prophets intention, which is, to call the Iewes indeed to be the Lords witneſſes? and to accuſe them of ingratitude if they did not franckly profeſſe what they had heard and ſeene. For hauing had ſo many good leſſons taught them from time to time, they could not without groſſe diſloyaltie either doubt or call into queſtion the power and goodnes of God.The Church muſt beare witnes to Gods truth. Thus then he ſhewes that the Church is picked out to beare vvitnes to the truth of God: in which ſenſe S. Paul calles her the pillar and ground of truth, 1. Tim. 3.15. It is her office then to publiſh and maintaine it, ſo as it may be receiued of the poſteritie frō age to age. Not that the Lord ſtands in need of ſuch an aid, but becauſe it is his good pleaſure neither to approue nor eſtabliſh the ſame among men by any other meanes.

Iſaiah therefore vnderunder this one word comprehends all the ſeruants of God, who ſtand bound to defend their Maſters quarrell, but chiefly the Ministers, who ought to be as the Standard-bearers, and by their example to ſhew the way vntounto others. It is therefore ſpeciallie ſpoken to them here, though in generall he is to be held no faithfull ſeruant of God, who ſo ſmothers the knowledge of the truth within him that he dares not auouch it before men.

Therefore you ſhall know.] That the Lord might not ſeeme to procure to himſelfe witneſſes of things vnknowne, he addes, you ſhall know, you ſhall beleeue, you ſhall vnderſtand: thus ſhewing by the order of the words,Faith goes before confeſſion. that faith precedes, or goes before confeſſion. If this confeſſion then hauehave no deeper foundation then in the tip of the tongue, and is not laid in the heart, it ſhall be held but vaine and friuolous, for the Lord neither allowes nor approues of it. And yet there is ſome difficultie in the order of the words, To know, To beleeue, and To vnderſtand:Many hauehave knowledge that are deſtitute of faith. for faith is not alwaies ioined with knowledge: for a man will not ſay that ſuch beleeue becauſe they know; faith is often abſent, where knowledge is preſent. Beſides, it is doubtfull in what ſenſe vnderstanding, which is here added after beliefe, is to be taken, as if it ſhould differ from knowledge. But our Prophet in this place ſhewes that there is a certaine preparation vntounto faith, by which God firſt giues authoritie vntounto his word as oft as he ſees a neceſſarie vſe of that meanes. I grant, that faith begins at humilitie, which captiues all our reaſon vnderunder Gods lore: but becauſe we imbrace not the doctrine that is offred with ſuch an aſſurance as we ought, therefore God confirmes it vntounto vsus by ſundrie teſtimonies, and by our owne experience, the better to ſettle vsus firmely in this faith. In this ſenſe the Euangeliſt S. Iohn ſhewes, that himſelfe and S. Peter beleeued the Scriptures after they had ſeene the ſignes of Chriſtes reſurrection in the Sepulchre, Iohn 20.8. In another place alſo he ſaith, That the diſciples beleeued in Chriſt, when that was accompliſhed which he had ſpoken with his mouth, Iohn 2.22.

The ſumme then is, that the Iewes ſhall p. 451feele by the effects that they worſhipped the true God, after their faith ſhall be confirmed by viſible ſignes.A true faith diſtinguiſhed from inconſtant infidelitie. In the meane while, he diſcernes true faith from that wauering infidelitie, which carries vnconſtant men hither and thither: for God giues knowledge & iudgement alwaies to his elect, whereby they ſhall be able to diſtinguiſh truth from lies. After this, followes faith and ſtedfaſt confidence, which cauſeth them without doubting to receiue whatſoeuer the Lord hath reuealed vntounto them: and then faith kindles a greater light in the vnderstanding, and as we profit by degrees, ſo knowledge growes in vsus, and ſhines more clearly.The power of the holy Ghoſt, and not mans reaſon muſt effect all theſe things in vsus. But this is not effected in vsus by our owne reaſon, but by the power of the holy Ghoſt; for it is his office to inlighten vsus.

That I am.] His meaning is, that it is needfull to know vvhat a one God is, if vve vvould rightly beleeue: and that it is he only, and none other that we worſhip, leſt our mindes ſhould wander & erre in receiuing whatſoeuer men ſhould approue,True faith forgeth not fancies, neither wauereth, but is grounded vponupon the infallible truth. or thruſt vponupon vsus. That is not properly termed faith, which forgeth ought according to mēs fancies, or that lightly credits whatſoeuer is ſet before her: neither is that faith which by and by cleaueth to whatſoeuer is ſet before her, or wauereth in vncertaintie: but true faith is grounded in ſuch aſſurance, that in giuing her ſelfe to the ſeruice of the onelyonly true God, ſhee boldly contemnes all falſe gods, and deliuers mens vnderſtandings from all feare of error.

By this we may know what to iudge of the implicit faith of the Papiſts: for they account them beleeuers,The implicit faith of the Papiſts, is to beleeue as their mother the holie Church beleeues. who are ſenſleſſe and ignorant of that they beleeue, and are not able to vtter one word touching the knowledge of God, (for alas they know not what he is) in regard they openly proteſt that they beleeue as their mother the holy Church beleeues. But the Lord contents not himſelfe with ſuch abſurdities, but ioines faith with vnderstanding, to teach vsus that the one cannot be ſeparated from the other.

Moreouer, it is no faith, vnleſſe we beleeue in one God the Father of our Lord Ieſus Chriſt, who ſpake by the Prophets and Apoſtles. HaueHave we not this God? Then is our faith but a fancie. Which that he may the better confirme touching that he ſaid before, I am the onelyonly God; he addes in the ſecond place, that there is no other before him. The words Lo-notzar, may indeede in another ſenſe he taken for a creature, or worke of God; for they ſignifie, There is none. But becauſe it ſeemes that this is conſtrained, I willingly agree to the vſuall expoſition, that There is no God formed before. In which there is a kinde of Ironie: as if the Prophet ſhould hauehave ſaid; There is none other God but he, vnleſſe hee be forged by mortall men. I trow then you will not compare them with the eternall God.

He addes, that there ſhall bee none after; becauſe himſelfe holds alwaies the intire and perfect ſoueraigntie, and is not changed by age or corruption. The ſumme is, that wee cannot ſay we hauehave faith indeed, till we come to reſt the ſame wholy in him: for thoſe which acknowledge a kind of diuinitie, and yet are ignorant what it is, are alway purſued with a trembling conſcience, and are wrapped in wonderfull ſnares. Let vsus therefore ſtay our ſelues vponupon that God which cannot indure any companion with him; or that the leaſt portion of his maieſtie ſhould be impaired; becauſe He onelyonly is.

Verſ. 11. I, euen I am the Lord, and beſides me there is no Sauiour.

THe Lord triumphs heere as hauing gotten the victorie. In the former verſes he hath ſufficiently inſtructed vsus touching the meanes whereby to come to his knowledge; and hath ſhewed that there is no other God but him. Now to confirme this doctrine hee breakes out into this exclamation; It is I, euen I, that am the Lord, and there is none beſides mee. And thus wee may ſee how dangerous a thing it is to forge a god according to our fantaſie: for wee hauehave no ſooner effected it, but behold, an Idoll in ſtead of God. Let not vsus therefore, accept of any thing but that which proceeds from him, leſt we runne out in this behalfe. Hath he manifeſted himſelfe vntounto vsus? It is good reaſon wee ſhould dailie profit, grow, and bee more and more confirmed in his knowledge. And this is the vſe wee ſhould make of this repetition, I, I am the Lord.

Yet I would not hauehave you thinke he ſpeaks heere of his eternall eſſence onelyonly; but let vsus know that his power and goodneſſe, which he fully manifeſts by cauſing vsus to feele the ſame, are here cōprehended. And that is the reaſon why y^e epithete of the only Sauiour is added; which is a mark whereby to ſeparate him from all his creatures. For the world deceiues it ſelfe in attributing vntounto God a naked and bare title, and in the meane while tranſports his dignitie ouer to the creatures. In the Papacie I grant there is mention made of God, but they ſtrip him of his honour; when one part thereof is giuen to Peter and Paul, and another to William and George: that is to ſay,Saint Peter, Paul, William, George. when his offices are diuided into ſo many parts, that they leaue nothing to him but the bare title of God.The Papiſts leaue nothing to God but his bare title. They brag that they worſhip but one God: I wot well; but when wee come to ſpeake of his offices, they forge as many gods as there are creatures, and to them they diſtribute his authoritie and power. But the Lord will hauehave theſe things to remaine wholly and ſoly vntounto him; neither can they be attributed to any other without committing horrible ſacriledge: for it is he onelyonly that beſtowes all good things vponupon men, and he onelyonly defends and preſerues them.

The latter member of the verſe then, expreſſeth that knowledge which proceedes from experience, that ſo we might ſeeke ſaluation in none but in him, who is the author of it. Whence we gather, that the principall part of Gods ſeruice conſiſts in faith; which is, when he is acknowledged to be the fountaine of life, when he is adorned with the title of Sauiour; as alſo when theſe things which p. 452he affirmes to be proper to him onelyonly, and to dwell in him, be not tranſported ouer vntounto others.

Verſ. 12. I hauehave declared, and I hauehave ſaued; and I hauehave ſhewed when there was no ſtrange god among you: therefore you are my witneſſes, ſaith the Lord, that I am God.

THis verſe is as it were a rehearſall of the former; for the Lord telles them againe that hee hath foretold things to come, and hath brought them to paſſe accordingly, 1thus; To declare, is, or may be referred to his 2f…reknowledge: and, To ſaue; to his power and goodneſſe. In a word, his meaning is, that he is the onelyonly God who knowes and accompliſheth all things. Now howſoeuer this was ſpoken to the Iewes, yet wee are to know that it alſo appertaines vntounto vsus: for all the prophecies which remaine on record, ought to be ſo many leſſons to teach vsus the wiſdome and power of God, that ſo wee may wholly reſt vponupon him. Now, that wee ſhould aboliſh all ſuperſtitions, and ſuffer him to ſit as our onelyonly Doctor in his heauenly chaire; he tels vsus againe, that hee hath ſhewed his power, and manifeſted the ſignes of his fauour, without any mans helpe: whence it followes, that thoſe are too ingratefull and peruerſe, which will not content themſelues with him alone.

W…n there vvas no ſtrange God among you (ſaith he) to worſhip, euen then did I openly diſcouer my power in the ſight of the whole world. How dare you then attribute that to Idols, which belongs to me onelyonly? And yet the Prophet doth not ſo much in this place commend the antiquitie of the peoples religion, as he labours to reiect all falſe ſuccors. As if he ſhould ſay; Seeing you hauehave knowne none but the true God, whoſe miracles hauehave been ſo wonderfull and apparant, you ought to be reſolued, that there is no helpe but in him. Therewithall alſo the Prophet ſhewes, that our infidelitie hinders God from ſhewing his power in the midſt of vsus: let vsus therefore abandon all errors, and all falſe opinions of God, if we will hauehave experience of his power; for if we turne aſide after idolatries and ſuperſtitions, are wee not well worthy to feele the want of his power and goodnes?

In concluſion, he calles them witneſſes, as accuſing them of froward and curſed ingratitude, if they diſſemble that goodneſſe of his, which was ſo publikely manifeſted: for the more God ſhall hauehave declared his power by many viſible testimonies, the more are wee bound to publiſh and make knowne the ſame vntounto others.

Verſ. 13. Yea, before the day was, I am; and there is none that can deliuer out of mine hand: and I will doe it, and who ſhall let?

HE ſpeakes now of Gods eternitie; but we muſt ſtill keepe in minde the Prophets drift. For he which had a beginning,He which had a beginning, is not of himſelfe. is not of himſelfe, neither can hee hold vnderunder his dominion, nor gouerne the things which hee created not. When the Lord therefore calles himſelfe the eternall, it is to ſhew that the world was made by his hand, and that this goodly order of nature fell not out by chāce, but tooke the originall from his admirable wiſdome and power: Gen. 1.1.

And therefore he addes in the next place, that none can deliuer out of his hand: Gods ſoueraigntie proued by his eternitie.which yet ſhewes vsus more plainly, that by his eternitie wee may proue his ſoueraigne and infinite power. For were he not eternall, hee could neither retaine all things in his hands, neither 1could hee deſend his people, nor ſerue 2his turne of the creatures according to his 3owne will. But becauſe he is vvithout beginning, it neceſſarilie followes, that all things be ſubiect to his diſpoſition. Heereunto appertaines that which is added, that nothing can let him from doing that which hee hath once determined. All which, ſerued to teach the Iewes, that they ſhould not ſtand amazed nor be diſcouraged, in regard of the force, furie, and multitude of their enemies.

Verſ. 14. Thus ſaith the Lord your redeemer, the holy one of Iſrael; For your ſake I hauehave ſent to Babel, and brought it downe: they are all fugitiues; and the Caldeans cry in the ſhips.

THe Prophet ſaith that CyrusCyrus. ſhall be as an hired ſouldier, which ſhall beſtow his trauell in the Lords ſeruice, for the redemption of his people. I grant hee names not Cyrus, but hee ſpeakes of the hoſt which marched vnderunder his conduct, to ſubdue the Babylonians. We know this was brought about by Cyrus and Darius: Darius.but all of them were Gods executioners, who had foretold theſe things long before. He directs not his ſpeech onelyonly to thoſe that ſaw the accompliſhment of all theſe things, but alſo to all thoſe whom the Lord meant to ſuſtaine with this hope of deliuerance, which they could neuer hauehave dreamed of by any humane reaſon. For hee ſpeakes to the captiues, who being oppreſſed vnderunder the cruell ſeruitude of the Caldeans, were left deſtitute of all meanes of comfort: in which reſpect theſe promiſes might ſeeme moſt fabulous, becauſe in mans iudgement there was no hope that euer they ſhould get out of this priſon.

But we muſt giuegive this honor to Gods word,Wee muſt giuegive this honour to Gods word, as to beleeue things incredible. The vertue of faith. euen to beleeue that which otherwiſe is incredible, to the end wee may hope aboue hope: for ſuch is the power of faith, that ſhe ſtands not gazing vponupon things externall, but fixeth her eies in the heauens, and pierceth thorough euen to the very throne of God.

Now there is great force in that which is added, for thy ſake. For ſeeing pride, and an inſatiable couetous deſire to rule, pricked Cyrus forward to this action; and that there were many occaſions for which this war was raiſed, a man would not hauehave thought that the whole world ſhould thus hauehave bin ſhaken p. 453in the ouerthrow of this Monarchie, and that the poore Iewes the miſerableſt of all people vnderunder heauen, ſhould by this meanes hauehave had a way made to returne home into their owne countrie. But God proteſts, that he will giuegive the Perſians victorie, ſo as they ſhall eaſily conquer all the Eaſt, becauſe he fauors his Church.

For this cauſe he ſhewes in the firſt place, that it is he which is their redeemer, and the holy one, the better to perſwade them that he held thoſe whom he had choſen to be his peculiar people deare and pretious vntounto him. Notwithſtanding, Obiect. this ſeemes contrarie to that which we hauehave ſeene before in the 33. Chapter, Woe to thee that robbeſt, when thou waſt not robbed: the Lord meant by this that he would auenge himſelfe vponupon the crueltie of the Babylonians, and render them that meaſure which they had met out vntounto others: now hee ſhewes that the Perſians tooke armes by his commandement, that by meanes thereof he might worke his peoples deliuerance. Anſ. But theſe things may be eaſily reconciled, to wit, that the Lord had reſpect to his people euen then whileſt he ſcourged the Chaldeans: for as his prouidence extends it ſelfe ouer the whole world in generall, ſo hath he a ſpeciall care of his Church: and as he dearly loues his Saincts, ſo he turnes all things to their ſaluation. It is not without cauſe then that he ſaith he ſent them to performe this worke by his free grace, becauſe he meant thereby to procure the ſaluation of his Church. In the ſame ſenſe he addes, that at his commandement hee brought them downe: for albeit the Medes and PerſiansMedes and Perſians. had another end, yet their iorney was gouerned by an heauenly inſtinct. And thus God meant to ſhew what louelove he bare to his choſen people aforehand, leſt they ſhould hauehave fainted in their extreme anguiſhes and afflictions. This promiſe therefore was of great vſe, in reſpect the poore captiues might from hence greatly comfort themſelues that they were beloued of God, although all the world beſides contemned, hated, and reiected them as the ofſcouring of all things, ſeeing they ſaw that God in the end was minded to ſuccor them, and for their ſakes to deſtroy the Monarchie of the Babylonians.

Where he ſaith, they ſhall flee, it is to ſhew that God ſhall ſo proſper the affaires of Cyrus, that the Chaldeans ſhall be aſtoniſhed at his arriuall, and ſhal throw downe their armes to take them to their heeles: for it often falles out, euen to ſome mightie Prince, well appointed with all furniture to enterpriſe war, in which notwithſtanding the iſſue ſhall be wofull. It was not enough then that Cyrus was ſent with a great armie, vnleſſe therewithall his enterpriſes had ſucceeded well.

And that he might further ſet forth their hastie flight, he addes, there ſhall be a crie, or tumult in the Ships, for they could not flee by land. True it is they had a riuer fit for the purpoſe, to wit Euphrates,Euphrates. which met with the riuer Tigris,Tigris. by reaſon whereof they had meanes to eſcape: but they were diſappointed of their purpoſe in this behalfe, in regard the riuer was drawne drie.

Verſ. 15. I am the Lord, your holy one, the Creator of Iſrael, your King.

THis verſe conteines in it only a deſcription of him that ſpeakes: firſt, ſhewing 1how great his power & maieſtie is: ſecondly, 2with what affection he entertaines his elect, and all to the end the promiſes before mentioned might hauehave the greater waight.This verſe a ſeale to the former ſentence. I call this verſe therefore a ſeale to the former ſentence, as if the people ſhould hauehave ſaid, We heare much ſpoken of God, and of his promiſes; but I pray you what is this God? The Prophet anſwers, Euen he that is your holy one, 1the creator of Iſrael, and your king.

He is called holy one, Holy one.becauſe he culled and 3ſeparated a people to conſecrate them vntounto himſelfe. By this title then he puts them in minde of their adoption, wherein he ioined himſelfe vntounto them by a ſpeciall band, to aſſure them for the time to come that he would be their Father and Sauiour. In which ſenſe wee at this day ought to acknowledge that God is our holy one, God our Holie one now.in that he hath put vsus apart to be members of his Church, whereof he hath aſſured vsus, by our vocation and calling.

The title Creator Creator.is not to be referred to the generall creation of all things: for ſo he 1is alſo the Creator of the wicked: but to reformation, 2in which reſpect we are called his workmanſhip, Epheſ. 2.10.

In that he addes your king, King.it might ſeeme ſomewhat ſtrange: for what appearance was there of a kingdome among the Iewes now? Were they not loaden with reproches and contumelies, becauſe they were left deſtitute of all ſuccor? Yet faith was to breake thorow all theſe obſtacles: in this title therefore the Prophet gaue them hope that the kingdome ſhould againe be reſtored, howſoeuer to the eies of fleſh and blood it lay now in the duſt, yea vtterly extinct; notwithſtanding all this, they were to hold God for their Soueraigne and King ſtill.

Verſ. 16. Thus ſaith the Lord which maketh a way in the ſea, and a path in the mightie waters.

HE once againe comes to confirme that which otherwiſe ſeemed incredible: and that this confirmation might hauehave the greater authoritie, he takes vntounto him the perſon of God. Now he puts them in mind of former benefits, to teach them,God alwaies the ſame. that as they had found him an Almightie Sauiour before, ſo they ſhould aſſure themſelues that he would be no leſſe powerfull and gracious vntounto them for the time to come: neither leſſe able nor willing to worke their deliuerance. As if hee ſhould ſay, The Lord vvho ſpeakes will certainly ſhew the greatnes of his power by the effects: of which as your forefathers hauehave had experience, 1ſo his meaning is to giuegive you no leſſe triall 2of it then they had. Vnthankfulnes.Are we not too vnthankfull then if by former benefits receiued, we be not drawne to hope in him for hereafter? but p. 453eſpecially when hee hath ſhowne ſo certaine and ſo excellent teſtimonies of his continuall care ouer vsus.

Iſrael deliuered out of Egypt, to the end they ſhould neuer forget it.Hee brought Iſrael out of Egypt, vponupon condition they ſhould neuer forget ſuch a deliuerance: Exod. 13.9. The Prophet now ſets the ſame God before their eies, ſhewing that nothing could withſtand him, which by his power hee ouercame not, when he tooke his peoples ſaluatiō in hand. For then he made a vvay for them in the ſea, Exod. 14.21. and guided them thorow the tempeſtuous & mightie waters; to wit, thorow the riuer Iordan, which he dried vp, though it was very boiſterous: Ioſ. 3.16. Now hee expreſly names theſe two admirable miracles, becauſe they might imagin that all paſſage was ſhut vp againſt them, in regard of their returne into Iudea: and that all theſe promiſes therefore were but fables.

Verſ. 17. When hee bringeth out the chariot and horſe, the armie and the power lie together, and ſhall not riſe: they are extinct and quenched as towe.

NOw he ſhewes that neither munition, nor ſtrength can reſiſt God, or hinder him from deliuering his people when hee thinks good, no more then the ſ…a was able to let him from ſauing them: but hee diuided the ſame, and drowned thei… enimies with their chariots and horſes therein. See here then an amplification of the former verſe as if he ſhould ſay; Be it that the whole world hauehave conſpired your deſtruction, and would hinder mee from working your deliuerance; ſhall it not be in vaine? For when I liſt, I will not onelyonly find out a paſſage for you in the midſt of bottomleſſe gulphes, but I will alſo ſcatter and ouerthrow all force and power of your enemies: yea, I will ſo daſh them in ſunder, that they ſhall neuer be able to ariſe. It may be he that hath loſt one victorie, will gather his forces afreſh together the ſecond time, and win that he loſt before: but the Lord in this place promiſeth a perpetuall victorie; ſhewing that their enemies ſhall bee ſo diſcomfited, that they ſhall be vtterly extinct. Which ſudden deſtruction he further expreſſeth by the ſimilitude of towe: when fire is put to towe, it may well make a blaze for a while, but forthwith it is conſumed and gone.

Verſ. 18. **Or, Forget ye the, &c.Remember ye not the former things? neither regard yee the things of old?

This verſe muſt bee vnderſtood by way of compariſon.THe Prophet hitherunto hath ſhewed at large how mightie the Lord is to ſaue his people: now hee ſaith that all the miracles which were wrought in the firſt redemption, 1vvere nothing in compariſon of thoſe that 2ſhould be effected heereafter: that is to ſay; the glory of this ſecond deliuerance ſhould be ſo rare & excellent, that it ſhould darken the firſt: not as if the Iewes were to forget ſo great a benefit; for the memorie thereof worthily deſerued to be celebrated from age to age, euen to the worlds end: and as the Lord had commanded, was to ſtand vponupon perpetuall record. For in the preface of the Law, Exod. 20.2. thus he ſpeakes; I am the Lord thy God, vvhichwhich brought thee out of the land of Egypt, out of the houſe of bondage. He alſo commanded the fathers to be often recording of it to their children, and to continue the remembrance of it to their ſucceſſors. This therefore muſt be taken by way of compariſon: as in Ieremiah; Behold the daies come, ſaith the Lord, that they ſhall ſay no more, The Lord which brought the children out of Egypt: but the Lord liues, which hath brought the poſteritie of Iaakob out of the land of the North, and out of all the coaſts of the earth, whereinto he hath ſcattered them: Ier. 23.7. The ſumme is, that the laſt deliuerance ſhall be far more glorious then the firſt, if the one be compared with the other. Whence it followes, that this prophecie is not to be referred to a few yeeres; becauſe the Prophet extols not here the beginnings of their deliuerance onelyonly; but extends the fruit of this returne euen vntounto Chriſt, at whoſe comming both the kingdome and priesthood were reallie eſtabliſhed.

Verſ. 19. Behold, I doe a new thing; now ſhall it come forth: ſhall you not know it? I will euen make a way in the deſert, and floods in the wilderneſſe.

BY this wee may yet better perceiue what the Prophets drift was in the former verſe. For heere he ſaith, there ſhall be a new worke: that is, no common or ordinary,A new work is heere oppoſed to that which is cō mon and ordinarie: See Chap. 42.10. but ſuch a one as by the excellencie and greatneſſe of it, ſhall darken the ſame of all the reſt, no leſſe then the Sunne when it ſhineth in his might, darkens all the ſtarres in the firmament. In that hee ſaith, it ſhall now come forth; the meaning is, it ſhall not be long deferred. I grant theſe things were not by and by accompliſhed; but when wee hauehave reſpect vntounto him that ſpeakes, foure hundred, nay a thouſand yeeres in his ſight, are but as yeſterday. Thus hee comforts them, becauſe hee would not that their ſeuentie yeeres captiuitie ſhould diſcourage them.

When he addes, ſhall you not know it? The interrogation hath more force in it then a bare affirmation.This interrogation hath more force and vehemencie in it then a ſimple affirmation. And this manner of ſpeech is much vſed both among the Hebrewes, and alſo among Greeks and Latines.

Further, he promiſeth to make a vvay in the deſert, The deſert betweene Babylon and Iudea.wherein he hath reſpect to that deſert which was betweene Babylon and Iudea: for here he ſpeakes of the peoples returne home. And for that cauſe alſo hee mentions the floods: for they might well hauehave periſhed for thirſt, in trauelling thorow a place ſo barren and waſte. Therefore the Lord promiſeth to prouide them of water for their iourney: as if he ſhould ſay; Feare not for want of neceſſaries, for I wil furniſh you ſufficiently; ſo as you ſhall returne vnderunder my conduct and leading.

p. 455But it ſeemes the Prophet paſſeth his bounds, when he magnifies this deliuerance in ſuch exceſſiue ſpeeches. For we reade not that the riuers were heere turned into blood, nor that a groſſe and palpable darkneſſe troubled the aire, or that the firſt borne were ſlaine, or that any vermin were ſent to deuoure the fruits of the earth; neither any of the like wonders which came to paſſe in Egypt: none of theſe happened, as wee know in Babylon. What meanes hee then by this new deliuerance? This hath cauſed almoſt all the writers that are Chriſtians, to expound this place ſimply of Chriſts comming: wherein no doubt they hauehave been deceiued no leſſe then the Iewes, who onelyonly reſtraine this to the deliuerance out of Babell. And therefore as I hauehave ſaid in another place, wee muſt heere comprehend the whole time that paſſed betweene the deliuerance out of Babylon, vntill the comming of Chriſt.The Churches redemption out of Egypt, may be compared to her firſt birth. The redemption out of Egypt may bee compared to the firſt birth of the Church; becauſe the people were then gathered into a body, and the Church was eſtabliſhed, which before was without forme: yet this redemption ended not at the peoples comming forth of Egypt, but continued till they were poſſeſſed of the land of Canaan, which was giuen them after the Kings were driuen thence. The like may bee ſaid of this birth by which the Iewes were brought out of Babylon, and reſtored home into their owne Country: for this reſtauration muſt not bee reſtrained to their going out of Babylon onelyonly, but it ſtretcheth it ſelfe vntounto the comming of Chriſt; during which ſpace of time, there came great and wonderfull things to paſſe indeed.

1Was it not an admirable thing that a ſort of poore captiues, contemned of all as miſerable abiects and ſlaues; yea held and eſteemed as deteſtable as the diſeaſe of the peſtilence, ſhould notwithſtanding bee reſtored and ſent home into their Country by infidell Kings? Beſides, that they ſhould be furniſhed 2with all things fit for their iourney, and order taken for their affaires: as alſo for the building of the Citie, and reſtoring of the 3Temple? But yet behold wonders much greater then theſe, which came to paſſe afterwards; when there were but a few of the people which would returne backe againe, and the moſt were ſo diſcouraged,See Exod. 14.11.12.Exod 14:11Exod 14:12 that they preferred ſo miſerable a ſeruitude before ſo bleſſed and happy a freedome. When a ſmall handfull (I ſay) of them then returned into Iudeah, in reſpect of that great multitude which was led into captiuitie, yet fell there out greater lets and hinderances. For were there not conſpiracies,What impediments happened to the Iewes in their returne. new hatreds & grudgings raiſed vp againſt this people, who were in too much contempt and diſgrace already? Did not the worke ceaſe, and was not all 1meanes procured to hinder the finiſhing of 2it? In which reſpect they might well hauehave thought that the Lord had brought them out in vaine, ſeeing they were now expoſed to greater dangers then euer they were before. After the Temple was built, things ſucceeded 3no whit better; for they were inuironed on all ſides with mightie aduerſaries, who hated them moſt deadly, and vexed them without ceaſing. Afterwards they were viſited 4with ſundry afflictions and perſecutions; ſo as it might ſeeme they were as good as ouerwhelmed and rooted out by them. Yet notwithſtanding God ceaſed not ſtill miraculouſly to preſerue them euen in the midſt of fire and ſword. If we conſider their poore and miſerable eſtate, and the ſore trials they were put to by tyrants, wee may well admire how any one of them eſcaped.

That we may the better vnderſtand then how wonderfull this deliuerance was,To vnderſtand this laſt deiiueuerance of the Church aright, we muſt looke to the hiſtories of things begun and continued till Chriſts comming. The Prophets ſtill kept their eye vponupon Chriſt. and in what ſort it ſurpaſſed the firſt, wee muſt hauehave an eye to the hiſtories of things begun and continued vntill Chriſts comming; who then added infinite graces and benefits to the former: for doubtleſſe the ſecond deliuerance was greater then the firſt.

Neither is this any conſtrained expoſition, but it agrees with the maners of ſpeech vſed among the Prophets: for they hauehave alwaies reſpect vntounto the Meſſiah, and inceſſantly did they fix their eies vponupon him. The Prophet Haggai therefore will giuegive vsus much light for the vnderſtanding of this place. For he ſhews, that when the Temple was built, the olde men which had ſeene the excellencie of the firſt, wept, ſaying; that this latter was nothing in cōpariſon of the former: and hardly could they be perſwaded but that God had vtterly forſaken them, and that his promiſes were of none effect. Bur Haggai to comfort them, and to ſhew that the glory of the ſecond Temple ſhall far ſurpaſſe the firſt, albeit the outward forme of it were leſſe beautifull, brings them forthwith to the Redeemer, ſaying on this manner: Thus ſaith the Lord of hoſtes; Yet a little while, and I will ſhake the heauens and the earth, and the ſea, and the dry land, and all nations: the deſire of all nations ſhall come; and I will fill this houſe with glory, ſaith the Lord of hoſtes. The gold and ſiluer is mine, ſaith the Lord of hoſtes: the glorie of this houſe ſhall bee greater then the firſt: Haggai 2.7. As Haggai then continues the reſtauration of the Temple till Chriſts comming, to which he refers the true glory of it: ſo this deliuerance out of Babylon held on the courſe thereof till Chriſt; for theſe things are conioined together, or rather hauehave affinitie one with another; ſo as it is no maruell though he ſay, it did eueryevery way ſurpaſſe that deliuerance out of Egypt.

Verſ. 20. The wild beasts ſhall honour me, the Dragons and the Oſtriches; becauſe I gaue water in the deſert, and floods in the wilderneſſe to giuegive drinke to my people, euen to mine elect.

HE adornes the former ſentence; for all things ſtanding in this confuſed maner, it was needfull to ſet out Gods power in the higheſt termes that might be, that at leaſt the word might ſupplie that which ſeemed to be wanting in effect. His meaning is then, that Gods hand ſhall be ſo ſenſiblie felt and perceiued p. 452duplicate page p. 453duplicate page p. 453duplicate page p. 455duplicate page p. 456in this worke, that not only men but vvild beasts alſo ſhould be touched with a ſenſe of it, ſo as they ſhould yeeld a kind of honour and thanks vntounto God. This propheſie therefore anſwers to Pſal 114.3.4. where it is ſaid, That the ſea ſaw it and fled, Iordan went back; the mountaines skipped like ſheepe; and the little hilles as lambs: the earth trembled at the preſence of the God of Iaakob.

Iſaiah attributes heere the ſame feelings to the brute beasts, in regard that by a ſecret inſtinct they ſhould be conſtreined to giuegive place, that the people might paſſe with more ſecuritie. And yet the reaſon hereof hath a larger extent, to wit, that they ſhall ſtand amazed at the beholding of ſo many miracles. To be ſhort, God ſhewes, that he will not leaue his people deſtitute of neceſſarie foode that they ſhould be inforced to returne back through want: for by this exceſſiue kind of ſpeech, he expreſſeth the incomprehenſible louelove of God towards the Iewes, that by the power of their hope they might mount aboue all preſent obſtacles.

The vſe.Now when we heare of theſe things, let vsus not meaſure his power (in our diſtreſſes) according to the order of nature: but by faith let vsus fix our eies aboue all things viſible and comprehenſible.

Moreouer, leſt theſe poore baniſhed orphanes ſhould loſe all hope of Gods euerlaſting fauor in ſeeing themſelues thus reiected and deſpiſed of all: Iſaiah brings them to the remembrance of their adoption, as if he ſhould ſay, Thinke not but y^t you remain the people of God ſtill,My people, mine elect. notwithſtanding this your horrible ſcattering: for he who hath once elected you neuer changeth his counſell. As oft then as we ſtand in neede of incouragement to hope well, let vsus remember the calling of God:We muſt in temptation oppoſe our vocation againſt our vnworthines. for albeit we feele our owne vnworthines, yet it ought to ſuffice that the Lord hath vouchſafed vsus this honor, to make vsus his people.

Verſ. 21. This people hauehave I formed for my ſelfe: they ſhall ſhew forth my praiſe.

THe Prophets meaning is, that the Lord muſt needs performe that which he ſpake before, becauſe it concernes his owne glorie to deliuer the people which he hath choſen to himſelfe. This appertained therefore very much to the conſolation of the Iewes, as if he ſhould ſay, Do ye thinke I will ſuffer my glory to fall to the ground? It is ioined with your ſaluation,Gods glorie and our ſaluation ioined together. and therefore it ſtands me in hand to looke to it, Be you ſure therefore that all ſhall got vvell vvith you: for I can not ſuffer you to periſh, but my glorie muſt therewithall be aboliſhed alſo. But your ſaluation is ſure; for I hauehave determined that you ſhall magnifie my greatnes for euer.

Where he ſaith he hath Created this people, it is to let vsus vnderſtand that our regeneration is a worke ſupernaturall: for we are to hold this principle which we hauehave often told you of heretofore, that he ſpeakes not here of that generall worke of his creation touching mankinde;Iſaiah ſpeak not here of our common creation, but of our ſpirituall regeneration. See Chap. 29.23. but of regeneration or adoption, by which God ſeparates his Church from the reſt of the world, and from all the remainders of it. Let no man be ſo bold then as to attribute this worke either to himſelfe, or to the merits of men; but let vsus from this place learne to aſcribe ſo excellent a benefit whollie and only to the free grace of God.

They ſhall ſet forth my praiſe.] Although the Prophets meaning be (as I hauehave ſaid) to ſhew that the people ſhould be deliuered in regard it neerely concerned Gods glorie: yet from this place we alſo learne,The end of our election & vocation. that the end of our election is the ſetting forth of Gods glorie in all things. I grant that the reprobates are inſtruments of this glorie; but it ſhines in a farre diuers ſort in vsus: for we are choſen, as S. Paul ſaith, that we ſhould be holy and without blame before him in louelove:Exod. 14.4. and 17.18.Exod 14:4Exod 17:18 and he hath alſo predeſtinated vsus, to adopt vsus in himſelfe by Ieſus Chriſt, according to the good pleaſure of his will to the praiſe of the glorie of his grace, Election.wherewith he hath freely accepted vsus through his beloued, Epheſ. 1.4.5.6. Hereunto appertaine the words of Peter, where he ſaith, We are a choſen generation, and that vve ſhould ſhew forth the vertues of him vvho hath called vsus out of darknes,Vocation. into his maruelous light, 1. Pet. 2.9. And Zacharie ſings, That we are deliuered out of the hands of our enemies to ſerue our God in holines and righteouſnes before him all the daies of our life, Luk. 1.75. Here ye ſee the end then both of our election and calling: which is, that we being conſecrated and ſet apart for Gods vſe as it were, wee might praiſe and honor him as long as wee hauehave any being in this world.

Verſ. 22. And thou haſt not called vponupon me, ô Iacob: but thou haſt**rather. wearied me ô Iſrael.

WIth this priuie rebuke he confirmes that which was ſaid in y^e former verſe:God ſaues none for his merits ſake. to wit, that the merits of the people had no way moued him to deale ſo graciouſlie with them. This deliuerance therefore was to be aſcribed to his free goodnes. For proofeThe proofe. hereof, he ſaith, Thou haſt not called vponupon me: vnderunder which word he cōprehends the whole ſeruice of God,This phraſe, Called vponupon me, expounded. whereof prayer was a principall part. And thus he takes a part for the whole, according to the vſuall maner of the Hebrues. Now the Lord manifeſts it ſufficientlie in other places, that Inuocation is a ſpeciall part of his worſhip:Prayer, a ſpeciall part of Gods worſhip. for hauing ſaid in the fiftieth Pſalme that he reiects ſacrifices and ceremonies, he preſentlie addes, Call vpō me. For this cauſe the Scripture mentions this exerciſe of prayer, when it notes out the marks of Gods worſhip. For Moſes minding to ſhew that the ſame was againe reſtored, ſaith, that then men began to call vponupon the name of the Lord, Gen. 4.26.

I take the particle Ci in the ſecond part of this verſe for a coniunction aduerſatiue thus,God require… a willing obedience. Pſal. 110.3.Ps 110:3 But thou haſt rather wearied me. Others tranſlate, For thou haſt trauailed: as if he ſhould ſay, Thou haſt done that which I commanded p. 457thee vnwillingly: which comes all to one. For as the Lord requires obedience, ſo would he hauehave his ſeruants to performe the ſame cheerfully and readily. Hee loues a cheerfull giuer, as the Apoſtle ſaith, 2. Cor. 9.7. but thoſe that ſerue him by halues, or by constrains, cannot properly be called his ſeruants; neither doth he accept of them, nor of ſuch ſeruices. To ſhew then that the Iewes had not worſhipped as they ought to hauehave done, hee ſaith, they did it vnwillinglie.

If any had rather hauehave it an expoſition of the former member, and ſo tranſlate it thus; Thou haſt not called vponupon me, O Iſrael, becauſe thou haſt yeelded me but a forced and conſtrained ſeruice: I gainſay him not, becauſe the difference is not great as touching the ſenſe. Yet if it be taken as I hauehave tranſlated it, I thinke it is neerer to the Prophets meaning: and the oppoſition containes alſo in it a rendring of the cauſe. Will we hauehave our ſeruices acceptable vntounto God then?The vſe. let vsus yeeld him a frank and willing obedience.

Verſ. 23. Thou haſt not brought me the ſheepe of thy burnt offerings, neither haſt thou honoured mee with thy ſacrifices: I hauehave not cauſed thee to ſerue with an offering, nor wearied thee with incenſe.

SOme may demād why the Prophet ſhould thus reproch the Iewes, Obiect. ſeeing it is apparent that they were very diligent in offering ſacrifices, according to the ordinances of the Law. Some refer this to the captiuitie, during which time they could offer no ſacrifices, though they had bin willing ſo to hauehave done. Why ſo? Becauſe it was vnlawfull to offer them any where but in Ieruſalem: Anſ. for which reſpect, their ſacrifices could not be acceptable vntounto God. But I rather take it as a generall reproch: for whileſt the people had opportunitie to ſacrifice, yet they could alleadge no merit nor worthineſſe, as if God had been any way beholding vntounto them for the ſame: for there was neither faith nor obedience to bee ſeene in their ſacrifices. But faith,God lookes rather to our faith and obedience, then to our ſacrifices. as we know, and obedience, are things which God chiefly lookes vntounto, without which, nothing we doe, is, or can be pleaſing in his ſight. They wanted therefore integritie of heart; their hands were full of blood; 1they were wholly defiled with robberies and 2deceit; iuſtice and equitie was baniſhed far 3from them. Albeit then that they brought 4their beasts eueryevery day vntounto the Temple, and offered them there, yet hee rightly affirmes that they offered none of theſe things (to him;) becauſe God accepts of no ſacrifices which are ſeparated from the truth, and ſo offered them to another, and not to him: for all he required was, that by theſe outward meanes, his people ſhould exerciſe their faith and obedience. But theſe being wanting: what worth was there in the ſacrifices? Hence wee gather that the Prophet ſpeakes here of no new thing, but continues that which hee began to teach in the former verſe; to wit, that hee reiects all hollow and ſeruile ſeruices.

Verſ. 24. Thou boughteſt me no ſweet**Or, caneh. ſauour with thy money, neither haſt thou made me drunke with the fat of thy ſacrifices: but thou haſt made mee to ſerue with thy ſinnes, and wearied me with thine inquities.

BY the word Caneh, he meanes that wherewith they made the precious ointment which was ſeldome vſed;High Prieſts. The Tabernacle. The Arke. The Inſtruments. as is recorded in Exod. 30.25. For therewith were the high Prieſts, the Tabernacle, the Arke of the couenant, with the inſtruments thereunto appertaining, annointed. Hee ſaith then; Albeit thou ſhouldeſt lay forth thy money to buy me of that odoriferous ointment, thou ſhalt but ſpend it in vaine, if thou lookeſt that I ſhould accept of it. For all their labour was loſt, becauſe they aimed not at the right marke. God eſteemed none of all theſe ceremonies, as long as they were ſeparated from faith, and the vprightneſſe of the heart, and a pure conſcience.

Where he ſaith, thou haſt not made me drunke; it anſwers to a phraſe of ſpeech in the Law; where the Lord teſtifies that he felt a ſweete taſte in the ſauour of the ſacrifices: not that he tooke delight in the killing of beaſts, but becauſe by ſuch helpes he meant to keep his people in true obedience. Here on the contrary he ſaith, that the people ſacrificed not rightly, becauſe they defiled all by their impuritie. As if he ſhould ſay; You hauehave affamiſhed me (as much as in you is) in that you bring me nothing in ſinceritie, but that vvhichwhich through your ſinnes is corrupt and vvithout ſauour. Preſently after the Prophet ſets out the ſoulneſſe of this fact, in that the people were not onelyonly careleſſe in doing their ſeruices to God: but which is worſt of all, indeuored to ſubiect the Lord their God to their will, or rather to their diſordered appetites and luſts.

Thoſe who refer this place to Chriſt, offer violence to the Prophets meaning: a…d therfore the expoſition which I hauehave vſed …eemes to me the moſt natiue:God eſteem… neither of our labour not large expences in his ſeruice, if the integritie of the heart bee wanting: See Mich. 6.6, 7, 8.Mic 6:6Mic 6:7Mic 6:8 for the Lo… complaines that they hauehave inforced him … beare an heauie burden, in regard of their …innes, whereas they ſhould hauehave ſubmitte themſelues to him in all reuerence, and …ith all good conſciences: for when we adua…ce our ſelues againſt God, we doe by our inſ…lencie and rebellion, make him as it were a ſeruant to our luſts.

Now hee expreſſeth this better when hee ſaith, that hee hath been vvearied: that is to ſay; I hauehave ſwallowed many diſconten…ments, in regard of the diſſolute behauiou… of my people: for we wound and pierce him to the heart, when we reiect his voice, and will not indure that he ſhould raigne ouer vsus. But it ſeemes he alludes to that hee ſaid crewhile touching the peoples vvearineſſe in ſeruing of God: which being ſet as oppoſite vntounto the p. 458ſame, it ſhewes that theſe rebels did much grieue him.

Verſ. 25. I, euen I am he that putteth away thine iniquities for mine owne ſake, and will not remember thy ſinnes.

The conluſion.BY this exclamation the Lord puts an end to the former ſentence, as if he ſhould ſay, that he for his part can reioyce, that he puts away the iniquitie of his people, and holds them in freedome,No man is ſaued for his merits. that they can pleade no merit whereby to obteine this at his hands, ſeeing they deſerue rather to be ſeuerely chaſtiſed, nay to be vtterly confounded.

Now he repeates one and the ſame thing twice, that he might touch men to the quick for 1their vnthankfulnes: for we are wont either 2to take vntounto our ſelues, or in ſome ſort to obſcure the honour which belongs to God only. Thoſe take the Prophets words in too naked a ſenſe, which thinke that God attributes vntounto him here the authoritie and preheminence in pardoning of ſinnes, for he rather oppoſeth his merciemercy to all other cauſes, as if he ſhould ſay, There is nothing moues me to ſhew merciemercy, but only my free fauour, and that Redemption therefore is wrongfullie attributed to Merits or ſatisfactions, ſeeing I am the only author of it. The ſumme is, that the people were to continue their hope of returne, becauſe God was willing for his owne names ſake freely to remit their ſinnes, and to worke their deliuerance.

The doctrine of remiſſion of ſinnes handled in this place.In this place then there is handled the doctrine of the remiſſion of ſinnes. It now remaines to ſee vponupon what occaſion: for there is no doubt but the Prophet promiſeth deliuerance in regard of Gods free grace. And for this cauſe he rather ſpake of forgiuenes of ſinnes,Why God ſpeakes rather of remiſſion of ſinnes, then of redemption. Simile. then of Redemption: for they being ſore preſſed & corrected for their ſinnes, the cauſe was to be remoued ere the effect could ceaſe. A diſeaſe can not be cured till the matter which feeds it be firſt remoued: ſo, as long as Gods wrath ſtands vnappeaſed, ſo long muſt our chaſtiſements continue. Therefore it is neceſſarie that this wrath be pacified, and we reconciled vntounto God, before we can be freed from our afflictions.

This maner of ſpeech therefore is to be well obſerued againſt a childiſh diſtinction of the Sophiſters: who confeſſe indeed that God pardons the fault, but they wrangle and ſay, that we muſt ſatisfie for the puniſhment. And hence hauehave proceeded Satisfactions, Indulgences, Purgatorie, and infinite other inuentions. But our Prophet ſpeakes not only here of the fault, but makes expreſſe mention alſo of the puniſhment, which is likewiſe done away, in regard their ſinnes and iniquities were freely pardoned. Which is yet more clearely prooued, in that he addes this particle, For mine owne names ſake. For it is certaine that this exception is oppoſed againſt all merits.This exception oppoſed to merit. As how? That God reſpects neither our perſons, nor ought that is in vsus, vvhen he is to do away our offences, but is moued thereunto by his owne free merciemercy. For if he ſhould conſider any thing in vsus, he ſhould then ſeeme to be boūd to vsus, and ſo the pardon ſhould not be free. For this cauſe Ezechiel expreſſeth the oppoſition, I do not this for your ſakes ô houſe of Iſrael, but for mine owne ſake: Whence it followes, that God is the author of forgiuenes, and is alſo inclined freely to forgiue, becauſe he finds no cauſe at all in man (vnleſſe it be his miſerie) why he ſhould do it.

And therefore I vvill not remember thy ſinnes.] The Prophet added this for the conſolation of the faithfull, who by the feeling of their owne vnworthines, might eaſily hauehave ſlipped into deſpaire. For this cauſe he puts them in good hope, and confirmes them in this confidence: to wit, That they ſhould obteine remiſſion of their ſinnes, and ſo be deliuered out of captiuitie, notwithſtanding their vnworthines. Hence we hauehave to gather a very profitable doctrine, to wit,None can be aſſured of obtaining pardon, vnleſſe he reſt vponupon Gods free goodnes. That no man can aſſure himſelfe of obteining pardon, vnleſſe he reſt vponupon the free grace of God. For ſuch as looke to their works muſt of neceſſitie wauer, and in the end deſpaire. For if they were not beſotted with groſſe hypocriſie, they would alwaies ſet their guiltines before their eies, which would conſtreine them whether they would or no to doubt of Gods fauor.

Where it is ſaid, that the Miniſters alſo do remit ſinnes, that is not repugnant to this place, for they are witneſſes of this free remiſſion. They vſe this common diſtinction,A diſtinctiō. That God forgiues ſinnes by his power, and The Ministers by their office: but becauſe this diſtinction doth not ſufficientlie explane the Prophets meaning, it is beſt to hold that which I hauehave ſet downe, to wit, that God not only pardons ſinnes by his power, but alſo that all benefits which we are to expect, flow vntounto vsus only from his free grace. And thus the Lord hath ſo adorned the Goſpel and the Miniſters with this authoritie,How God is ſaid to pardon by the Miniſters. that he reſerues it notwithſtanding intirely in his own abſolute power.

Verſ. 26. Put me in remembrance: let vsus be iudged together: count that thou mayſt be iustified.

BEcauſe it is an hard matter to correct mens pride,Mans pride not eaſily ſubdued. the Lord goes on ſtill with this argument; and inſiſts the longer vponupon it, that he might the better bring the Iewes to humilitie, as alſo that he might cauſe them to renounce the confidence of their works. He giues them libertie freely to ſay and alledge vvhat they can in their owne behalfe, God giues vsus leaue to make our defences, if we thinke his accuſatiōs ouerſtrict.to make their partie good againſt him: vnleſſe if vponupon better aduice, they ſhould rather thinke it beſt for them to lay their hand vponupon their mouth.

By way of yeelding ſo much vntounto them therefore he bids them put him in minde: Ironi…, a figure in ſpeaking, when one meanes contrarie to the ſignification of his words, to mock him whom he reaſoneth withall.If thou haſt any thing to alledge for thy ſelfe, ſaith he, I pray thee remember me of it. Speake thou in thy turne, and I will giuegive thee audience. And by this maner of ſpeech he gaules men more to the quick, then if he ſhould hauehave ſpoken to them in plaine termes. For thus he ſhewes, that they are more then ſenſeleſſe, if they dare attribute any thing vntounto themſelues. Why ſo? Becauſe, if libertie were giuen p. 459them to tell their faire tale, they would be conuinced of their vanitie and emptines, without being able to ſay ought for themſelues.

That thou mayſt be iustified.] That is to ſay, that thou maieſt get the day, and goe away conqueror: I therefore giuegive thee free leaue to ſay what thou canſt. Now this is ſpoken after ſuch a kind of taunting and deriding maner,Ironia. as did more cut their combs, thē if the Lord ſhould hauehave ſtood to hauehave iudged thē in his own perſon, according to his abſolute authoritie. In the meane while we muſt not forget the Prophets drift, who was conſtrained to plucke this maske of merit from the Iewes, that in all humilitie and meeknes, they might receiue the grace of God.The Prophets drift.

Verſ. 27. Thy firſt father hath ſinned, and thy teachers hauehave trangreſſed againſt me.

The Prophets argument according to ſome interpreters.THe expoſitors for the moſt part vnderſtand this place of the firſt Father Adam: Adam.others rather refer it to Abraham. As if the Prophet ſhould ſay; You hauehave not onelyonly ſinned, but your father Abraham Abraham.alſo: notwithſtanding all the holineſſe wherewith he was indued. By teachers, they vnderſtand Moſes Moſes.and Aron, Aron.which ſinned: albeit they were adorned with ſingular graces. And if the caſe ſtood ſo with your father and teachers, how much more are you ſinners, who are their inferiours?An argument from the greater to the leſſe. And thus according to their ſenſe, it ſhould bee an argument taken from the greater to the leſſe.

But I vnderſtand it otherwiſe; for vnderunder this word father, he comprehends not onelyonly one or two of their predeceſſors, but many; and that by a change of the number. A thing vſuall among the Hebrewes. And this manner of reprehenſion is often found both in the Prophets, as alſo in the booke of Pſalmes: for they knowing themſelues to be the holy nation, they ſwelled in pride againſt the Lord; as if this honour had been due vntounto them, either in regard of the excellencie or merits of their fathers: and thus the right of inheritance made them ſwell. The Prophets therefore were carefull from time to time, to diſcouer the iniquities of their fathers: for which cauſe Saint Stephen, Stephen.who ſucceeded them, is bold to pronounce, that they had alwaies reſiſted the holy Ghoſt: Acts 7.51. As if he ſhould ſay; You hauehave not begun this day to be thus wicked; your fathers were as bad long agoe.A Prouerbe. Of an euill Crowe, there is iſſued forth a naughtie egge. But you, ſaith our Prophet, are growne vvorſe then your fathers, and far ſurpaſſe the wickedneſſe of your predeceſſors: ſo as if the Lord had onelyonly reſpected you as you are in your ſelues, hee might iuſtly hauehave conſumed you long ſince.

In the next place he addes their teachers; to ſhew that the fault reſted not onelyonly in the people: for euen thoſe which ought to hauehave been their guides and leaders, to wit, the Priests and Prophets, were firſt in the tranſgreſſion, and plunged them into error which followed them. And thus (to bee ſhort) hee ſhewes that there was no eſtate nor condition free from vices nor corruptions. As if the Lord ſhould hauehave ſaid; Let them goe now and brag of their merits, & let them alleadge any way but the leaſt ſhew of reaſon why I ſhould be bound to ſuccour them, and they ſhall find there is nothing but my free mercy.

If any ſhall obiect, Obiect. that it is iniuſtice to reproch the children vvith the offences of their forefathers, becauſe it is written, The ſoule that ſinneth ſhall die: and, The ſonne ſhall not beare the iniquitie of his father: Ezech. 18.20. Anſ. God puniſheth the children of wicked parents, becauſe they walke in their ſteps.The anſwer is eaſie, for the Lord puniſheth the ſinnes of the fathers vponupon their children which ſucceeded them: and yet they are not puniſhed for the faults of another, ſeeing themſelues ſtand guiltie of the ſame crimes. And when it ſo falles out that the Lord ſmites the whole body of a people, hee couples the fathers vvith the children, that he may wrap them all in the ſame condemnation.

Verſ. 28. Therefore I hauehave prophaned the rulers of the Sanctuarie, and hauehave made Iaakob a curſe, and Iſrael a reproch.

THe letter Ʋau, muſt bee reſolued into a coniunction of concluding:This verſe containes the cauſe of the Iewes ruin. and the verb To pollute, ſhould bee tranſlated in the future tence, though it may alſo bee leſ… in the preterperfect. Yet I had rather turne it; ſhall pollute: and to apply it to the time of the captiuitie, in regard he ſpeakes properly to thoſe which ſhould liue in Babylon. If any had rather extend it to the diuers calamities wherewith the Lord afflicted his people, and ſo ioine it to the captiuitie of Babylon, it will not be greatly amiſſe. And it may be the ſenſe will runne better, if we ſhould ſay, that hee ſpeakes here of thoſe things which often fell out before; to the end he might warne them for the time to come, not to ſtand too much vponupon their pantables, leſt with ſhame and great diſhonour, they againe receiued the iuſt reward of their ingratitude. He ſets forth the cauſe of their ruine then, in regard that both fathers and children were to drinke of one cup, who ceaſed not to ſin, but would frō day to day kindle Gods wrath againſt them without ceaſing; not giuing euer their bad courſes till God ſeuerely ſcourged them.

Now it is ſaid that God prophanes the rulers of his Church, The ſenſe of this word, To profane, Pſal. 89.Ps 89when hee deſpiſeth and reiects them as things of nought: and ſo it is taken in Pſal. 89. and in many other places. For euen as when we are ſet apart, and ſanctified by him, we dwell vnderunder the wings of his ſafegard and protection, as long as wee retaine and keep that ſanctitie pure and vndefiled: ſo as ſoone as we caſt the ſame off, he prophanes vsus, becauſe wee ceaſe to be holy;God p ophanes vsus, becauſe we ce…ſe to be holy. and ſo wee make our ſelues alſo vnworthy of his defence. And thus hee laies them open for a pray to the enemies, which before he called his annointed, and could not indure that any ſhould touch them. But is it not ſtrange that the Priests, which repreſented the perſon of p. 460Chriſt, ſhould be ſaid to be polluted? The reaſon is, becauſe they erred out of the right way themſelues, who ſhould hauehave been lights to others.

The Hebrew word Cherem, which I hauehave tranſlated execration, is as much to ſay, as cutting off: but it alſo ſignifies execration; and therefore I hauehave iudged it to ſute beſt with this place,Iſaiah followes Moſes ſtile. becauſe reproch followes. The Prophet borrowes all theſe words from Moſes, whom he followes ſo neere, that we may well diſcerne the ſtile of the one, in the writings of the other. The Prophets therefore forged nothing of their owne heads: for thus ſaith Moſes; Thou ſhalt be an aſtoniſhment, a prouerbe, and a ſcorne to all nations, whether the Lord thy God ſhall leade thee: Deut. 28.20.37. Thus then hee threatens to afflict this people in ſuch wiſe, that they ſhould be a reproch vntounto all; for whoſoeuer hee were that gaue himſelfe to curſing, this people ſhould bee a fit ſubiect for ſuch a one to exerciſe his execrations vponupon, ſo as hee might make them the foote of his curſing ſong. EueryEvery one ſhould hauehave ſuch a fling at them, that their name ſhould flie abroad as a common prouerbe from one to another, in eueryevery ones mouth that were diſpoſed to ſcorne. As for example,The name of a Iew iuſtly execrable at this day, howſoeuer it be honourable in it ſelfe. the name of a Iew at this day (howſoeuer it bee honourable in it ſelfe) yet how odious and hatefull is it? The Lord then pronounceth by Iſaiah theſe horrible threatnings, to teach them that they could not bee too ſeuerely puniſhed for their hainous offences; and that when God ſhould beginne to viſit them, they ſhould hauehave no cauſe to complaine of ouer hard meaſure, neither ſhould they thinke that the Prophet was too ſharpe in his reprehenſions.