Commentary on Isaiah — John Calvin

Commentary on Isaiah · John Calvin

THE XLIIII. CHAPTER.

Verſ. 1. Yet now heare O Iakob my ſeruant, and Iſrael whom I hauehave choſen.

The coherēce of this verſe, with the latter part of the former Chapter.ISaiah hauing a little before taxed the wickednes of the Iewes; and alſo hauing pronounced that they were all worthie to periſh eternallie, in regard that as well ſmall as great, had defiled themſelues in all things. He now ſomewhat ſweetens the ſharpneſſe of the chaſtiſements, and beginnes to comfort them. I expound the particle Vau here, Yet: as in many other places. Euen as if he had ſaid; Albeit you are inuironed with many miſeries, yet heare now vvhat I vvill doe for your ſakes. For this verſe ought to be knit to the argument afore going,God will neuer ſuffer vsus to periſh, though he lets vsus feele a little ſmart for a time. becauſe the Lord ſhewes hee will neuer ſuffer the people vtterly to periſh, though he be content they ſhould feele much ſmart for a time.

Hence let vsus gather, that Gods wrath is neuer ſo far inflamed againſt his Church, Doctrine. but he alwaies leaues ſome place for his merciemercy, which we hauehave often noted before. As often therefore as the Prophets threaten; they euer adde ſome word of conſolation, ſeruing to mitigate the former ſeuerity.

Merits ſtill excluded.But leſt we ſhould imagin mē deſerued this by their good ſeruices, he addes, vvhom I hauehave choſen: for God calles vsus not to be his ſeruants for any dignitie or merit he ſees in vsus, but becauſe he hath made vsus meete (to be partakers with the Saints in light) by his free election. Coloſſ. 1.12.In this place then the two words, ſeruant and choſen, hauehave the ſame ſignification: yet ſo, that election goes before.Election goes before vocation. And therefore Dauid ſaith, that hee was Gods ſeruant before he was borne; becauſe he was receiued into his houſhold from his mothers wombe: Pſal. 116.16.

Verſ. 2. Thus ſaith the Lord that made thee, and formed thee from the wombe; he will helpe thee: Feare not O Iakob my ſeruant,*Or, my beloued whom, &c. and thou righteous whom I hauehave choſen.

ALbeit he dealt roundly with the Iewes in the latter end of the former Chapter,Chap. 43.25. to ſtrippe them of all falſe confidence, and to humble them that hee might driue them to ſeeke pardon: yet now hee ſweetly allaies that tartnes, with a ſpeech full of exceeding comfort, to aſſure them that they ſhould loſe nothing by renouncing themſelues. Therefore we muſt heere ſupply ſome oppoſitions thus;Some oppoſitions ſupplied. True it is, O Jakob, that in thy ſelfe thou art nothing: but thy God that formed thee vvill not deſpiſe the vvorke of his owne hands. There is no worthineſſe at all in thee that can procure thy redemption from ruin and destruction; but mine adoption, for the vvhichwhich I hauehave vouchſafed as a mercifull father to receiue thee, ſhall be more then ſufficient to ſaue thee.

But we muſt note what I hauehave oft told you before; to wit,See Chap. 43.21. that the Prophet ſpeakes not heere of the firſt creation, as wee be borne naturally the ſonnes of Adam, but of regeneration, which is onelyonly proper and peculiar vntounto the elect, by which it comes to paſſe that they hauehave place in the Church of God. And to the end men ſhould attribute nothing to themſelues, as if they had moued God hereunto, hee addes, vvhichwhich formed thee from the wombe: by which words, he ſets befote them that couenant which was at the firſt made with their fathers, in the right whereof, God had ſet them apart alſo to be his people, euen before they were borne: which ſome refer vntounto the perſon of Iakob, becauſe by taking his brother by the heele, he gaue an excellent teſtimonie of his election: but this is conſtreined. I rather therefore referre it further; to wit, That the Lord ſhewed himſelfe liberall and bountifull vntounto his people frō the beginning: and thus he takes away from them all boaſting of merits, becauſe he formed them at the firſt of his free grace, and hath ſtill from time to time freely added new benefits to the former.

He vvill help thee.] Others ſupplie the relatiue Ci, as if he had ſaid, Thy helper: notwithſtanding, it ſeemes beſt to reade it apart, and the ſenſe had bin clearer if we had read it in the firſt perſon, I vvill help thee: but the difference is not great. The ſumme of the whole comes to this;If God hauehave regenerated vsus he will ſurely help vsus. that he which is the Creator of the people, will be readie to ſuccor them when the appointed time is come. In which regard it is free for eueryevery one to reſt in the expoſition he thinks beſt: yet I had rather follow the plaine and the leſſe conſtrained ſenſe, without ſupplying any thing.

The word Ioſhurun is diuerſlie expounded, for ſome would deriue it of Iaſchar, which ſignifies, To be vpright, or, To pleaſe: others deriue it otherwiſe: but I agree rather with thoſe who tranſlate Beloued, deriuing it from the verb aboue mentioned. Moſes alſo hath giuen this title to the Iſraelites in his ſong, Deut. 32.15: for howſoeuer ſome tranſlate the Hebrue word there vpright, as in this place, yet the old tranſlation agrees beſt, which reades it, My beloued is waxed fat. Now our Prophet adornes his people with this name, to the end that by the remembrance of benefits paſt, they might conceiue good hope for the time to come.

A generall and perpetuall rule.For the faithfull are to hold this as a generall and perpetuall rule, that by mercies formerlie receiued they ought to expect no leſſe fauors for hereafter, otherwiſe we ſhould ſauour too much of ingratitude; and ſhould ſhew our ſelues not to reſt at all in the promiſes: which if they were ſoundly and deeply imprinted in our hearts, would worke a ſetled peace and tranquillitie of ſpirit: not to make vsus idle, but to chaſe away al inordinate feares and diſtruſt.

For which cauſe he once againe repeates, Feare not ô Iaakob: whereunto alſo belongs that conſolation of Chriſt, Luk. 12.32. Feare not little flock, for my Father takes pleaſure in you, and will giuegive you the Kingdome. And queſtionleſſe among ſo many dangers which threaten vsus with death on eueryevery ſide, there is no remedie more ſoueraigne to appeaſe our feares then this ſentence,A ſoueraigne remedie to appeaſe our feares. namely, that God vouchſafeth ſo farre forth to fauour vsus, that we ſhall be euerlaſtinglie ſaued by him. By the word Beloued then he giues them the better to vnderſtand, that their ſaluation depends vponupon the grace and good will of God, who reſerues and attributes whollie to himſelfe all that which is found praiſe-worthie in his people.

Verſ. 3. For I will powre water vponupon the thirſtie, and floods vponupon the dry groūd: I will powre my ſpirit vponupon thy ſeed, and my bleſſing on thy buds.

HE continues on the ſame argument,In the forme verſe he promiſed them help: here he deſcribes the meanes. and therewithall ſhewes wherein this promiſed help ſhall ſtand. We muſt ſtill keepe in mind therefore that theſe propheſies are to be referred to thoſe wofull and dolefull times whereof mention hath bin made before: to wit, when all things were confuſed, the people forſaken, and all the promiſes of God ſeeming as if they had been of none effect: the Prophet therefore meets with theſe doubts, and compares the people to a drie and thirſtie ground which hath no moyſture left in it: which ſimilitude Dauid vſeth Pſal. 141.6. to ſet forth his miſerie. Now howſoeuer they were ouerwhelmed with ſorrowes and had loſt all vigor, yet leſt their hearts ſhould faint within them in theſe extremities, they were to ſet theſe and the like ſweete ſentences before them.

And wee alſo are to hauehave our recourſe to ſuch promiſes as oft as dangers beſet vsus on eueryevery ſide,The vſe for vsus. ſo as we can ſee nothing but preſent death ready to ſwallow vsus vp quick: and by this meanes ſhall we remaine more then conquerors. But it is required that we be ſuch as hauehave a ſenſe and feeling of our thirſt and pouertie, that ſo our fainting and parched ſoules may cheerefullie receiue refreſhing from theſe floods.

By the word ſpirit, he tels vsus what is ſignified by vvaters and floods. The ſpirit is alſo called vvater in Ezech. 36.25. but in a diuers ſenſe. For when Ezechiel attributes the name of vvaters to the holy Spirit, he calles them pure vvaters: hauing reſpect to the purgations vnderunder the Lawe. Iſaiah will afterwards likewiſe call the holy Spirit vvater, but in another reſpect: to wit, in that it giues ſtrēgth and vigor to fainting ſoules, by his ſecret and inward power. But here the Prophets words hauehave a further extent: for he not only ſpeakes of the ſpirit of regeneration, but there is an alluſion to that generall vertue which it ſheds into all the creatures, whereof the Pſalmiſt ſpeakes, Pſal. 104.30. When thou ſendeſt forth thy ſpirit, they are created:This word Spiri… here not only ſignifies the ſpirit of regeneration, but that generall vertue which it ſheds into all the creatures. and thou renueſt the face of the earth. Now as Dauid there in the firſt place ſhewes that all the parts of the world are reuiued by that ſecret power which God breathes into them: ſo afterwards he attributes vntounto the Lord a ſufficient abilitie, forthwith (as ſoone as it pleaſeth him) to renue the whole frame of heauen and earth, that it ſhould not fall to ruine. In the ſame ſenſe doth our Prophet call vvater, the ſudden restauration of the Church: as if he ſhould ſay, the reſtoring therof is in the hand of God, as well as it reſts in him by dewes or ſhowers to fructifie barren & parched groūds. Thus the Spirit is compared vntounto vvater, becauſe without it all things would fade and wither with drouth: he it is alſo that reuiues the world by a ſecret ſprinkling of it with his power, and redreſſeth the barrennes that proceeds of heate and drouth, whereby the earth recouers a new face as it were: which is yet further amplified by the word bleſſing, added in the end of the verſe.

Verſ. 4. And they ſhall grow as among the graſſe, and as the willowes by the riuers of waters.

This verſe is an amplification of the former.THere is nothing contained in this verſe, but that which I hauehave alleadged out of the hundreth and fourth Pſalme; to wit, that when God ſends forth his Spirit, then the whole face of the earth is renued, and the things which were before parched vp with heate, ſhall beginne to wax greene and floriſhing; euen as the hearbs ſprout, after they hauehave been watered by the dewes from heauen. He amplifies his ſpeech by theſe ſimilitudes, and ſhewes more plainly, that it ſhall be no leſſe difficult for God to repeople his Church a new, which was barren and deformed, in regard of the wofull eſtate in which ſhee was, then to giuegive the earth power to bud, and bring forth g…aſſe and hearbs. Moreouer, albeit hee ſpeakes not properly heere of regeneration: yet may wee refer this ſentence vntounto it, becauſe hee handles the doctrine of the Churches reſtauration,Regeneratiō a principall part of the Churches reſtauration. whereof regeneration is a principall part: for God thereby repaires his image in his elect & choſen people. We might inſiſt longer vponupon this matter, and lay it out more fully, but we muſt firſt labour to attaine the Prophets meaning, and ſhew the plaine and natiue ſenſe of his words.

Verſ. 5. One ſhall ſay, I am the Lords: another ſhall bee called by the name of Iakob: and another ſhall ſubſcribe with his hand vntounto the Lord, and name himſelfe by the name of Iſrael.

Hitherto the Prophet hath ſpoken vnderunder borrowed ſpeeches, now he ſets forth the thing plainly.HItherunto the Prophet hath ſpoken by ſimilitudes; but now he deliuers his mind plainly and without any figures, ſhewing what theſe buds and hearbs bee, whereof hee hath ſpoken; to wit, that the Lord will gather his people out of all nations, and will bring them into his Church, which were far off before: alſo that he would reſtore and augment the ſame, which in a manner ſeemed to bee brought to nothing: for all ſhould runne vntounto it out of all quarters of the world, and ſhould craue that they might bee inrolled among the faithfull: according to that which is ſaid in Pſal. 87. Behold, Philiſtia, Tyre, and Ethiopia; there vvas …e borne. Which place of the Pſalme, howſoeuer it hath ſeemed to be obſcured by the ignorance of the expoſitors, yet it ſerues to giuegive light to this prophecie. For we know the number of thoſe which returned from the captiuity were very few: the faithfull therefore had cauſe to bee aſtoniſhed, and to bluſh for ſhame: much more cauſe had they to be hindered from comprehending the glorious and wonderfull worke of their redemption, which was ſo highly extolled by the Prophets. The author of this Pſalme therefore labours to preuent this aſtoniſhment, and giues them to vnderſtand that the Babylonians and Egyptians ſhall alſo become members of the Church: that the Ethiopians, Tyrians, and all ſuch as were ſtrangers, ſhould come and be incorporated into the number of Gods choſen. As if he ſhould ſay, Ieruſalem is now deſolate indeed, yet will God not onelyonly gather together his baniſhed, but will alſo call from eueryevery part of the vvorld, and make them one body, which now are ſundered, in ſuch ſort, that they ſhall reioice that God hath made them Citizens with the Saints, and ſhall no leſſe appertaine to the body of the elect, then if they had iſſued forth of the ſame.

Now for as much as wee are wont to take their names, who are to be inrolled in bookes, the Prophet hauing reſpect vntounto this cuſtome, vſeth theſe phraſes of ſpeech: One ſhall ſubſcribe with his hand vntounto the Lord, and ſhall name himſelfe by the name of Iſrael: another ſhall proteſt I am the Lords, and ſhall call himſelfe by the name of Iacob. By which words the Prophet ſignifies that this ſhall bee a new and extraordinarie worke, when hee which before was a meere ſtranger frō God, ſhould now reioice that hee was adopted of him. Sh…ll be called ſignifies heere as much as wee vſually ſay, To bee called by anothers name: as in the fourth Chapter, where it is ſpoken of the women which deſired huſbands, onelyonly to take away their rebuke and ſhame, We will eat our owne bread, and will weare our owne garments: onelyonly let vsus bee called by thy name.

Now howſoeuer Iſaiah ſeemes to make diſtinction heere betweene ſuch as in expreſſe termes profeſſe themſelues to be Gods people; and thoſe which deſired to bee called by the name of Iaakob, yet the two members are to be referred both to the one and to the other: for to be Gods child, and to bee of Iſrael, are things conioined with an inſeparable band. Why ſo? Becauſe God will be Father to none, but ſuch as hauehave the Church for their mother. God wils that all his children ſhould acknowledge the Church for their mother.And yet vve alſo note, that there are no true Citizens of the Church, but ſuch as ſubiect themſelues vnderunder the Lords dominion.

If the Prophet had omitted this word Lord, and had onelyonly mentioned Iakob and Iſrael, yet we muſt hauehave riſen from thence to the fountaine of Iakob, of vvhom all things in heauen and in earth are named. But to take away all ambiguitie, he repeates this order twice; to wit, that thoſe onelyonly are to bee accounted the children of Iakob, which ſubmit themſelues to God.

By this we may eaſily ſee the Prophets drift:The Prophets drift. for he ſhews that the church no ſooner feeles the want of Gods bleſſing, verſ. 3. but by little and little ſhe falles to ruin, and withers away: on the cōtrary, when the Spirit is ſhed abroad vponupon her, ſhe by & by recouers new ſtrength and force; not onelyonly in regard of obtaining her firſt beautie and glory, but contrary to all hope, ſhee attaines wonderfull increaſes. We are alſo to note that the Prophet ſpeakes not heere of the order of nature, as if the new children of the Church were borne ſo; for no man gets ſuch a dignitie by his owne induſtry: but when thoſe which were ſtrangers before, ſhall be regenerated; then the Prophet ſaith, they ſhal come and giuegive in their names, to teſtifie, that they are indeed the children of God.A change farre ſurmounting all humane reaſon. We ſee here therefore a deſcription of a change which farre ſurmounts nature, and all reaſon of fleſh and blood: to wit, when out of the curſed race of Adam, there iſſues a ſpiritual Iſrael.

Some thinke that Iſaiah notes heere how ſmall the number of the faithfull ſhall be, when it is ſaid, one ſhall ſay: and another ſhall be called; and the third ſhall ſubſcribe: but this coniecture wants ground, and the very ſcope of the text eaſily confutes their error. As I thinke therefore, wee hauehave rather to gather, that the Church ſhall come in by troopes out of diuers nations far remote one from the other: in regard that God will bring home ſtrangers vnderunder his dominion, and ſo touch their hearts, that they ſhall glory not in words onelyonly, but in truth, that they are of the number of his people. Hence alſo wee may obſerue, that true faith cannot be in the heart, but it will forthwith breake out into a voluntarie and franke confeſſion,True faith in the heart will manifeſt it ſelfe by a voluntarie confeſſion. Pſal. 116.10. 2. Cor. 4.13. Rom. 10.10. Act. 4.20. which may be gathered from theſe foure diſtinct members: one ſhall ſay, I am the Lords: another ſhall be called by the name of Iakob: the third ſhall ſubſcribe vvith his hand: and the fourth ſhall call himſelfe by the name of Iſrael. For the very truth is, that Gods ſeruants ought not to be mute or ſilent, but both by words and deeds to teſtifie what is in their hearts, ſeeing they profeſſe: to obey him, and reioyce in his name the whole courſe of their life.

Verſ. 6. Thus ſaith the Lord the King of Iſrael, and his redeemer the Lord of hoſts; I am the firſt, and I am the laſt, and without me there is no God.

THe Prophet enters not in to any new diſcourſe, but onelyonly confirmes the former doctrine,A confirmation of the former doctrine. The reaſon of it. which it was needfull for him to do: for mens mindes are wonderfully inclined to diſtruſt, and they are quickly out of heart in the time of aduerſitie; neither can they be raiſed vp by one or two exhortations. He ſpends no waſt labor then in confirming this doctrine with ſo many words, becauſe we neuer attribute ſo much to Gods power as we ſhould. We are often diſtracted with penſiue cares, and are ouermuch glued to the things of this life. The Prophet therefore hauing fixed this vnutterable name of Iehouah in the forefront,By theſe two titles of King and Redeemer, the Lord ſets forth his power and louelove. he alſo calles him King, and Redeemer, becauſe it is not enough to apprehend his power, vnleſſe we be alſo aſſured of his fatherly louelove which he beares vsus. That the promiſes of God then might hauehave their authoritie with vsus, he not only mentions his glorie, but his goodnes alſo, to aſſure vsus that it appertaines vntounto vsus. But it might ſeeme rediculous that he calles himſelfe King, ſeeing the people were in a maner brought to nothing, yet were the faithfull notwithſtanding to cleaue faſt to this promiſe, ſo as by faith they were euen in this ſeruitude to apprehend a kingdome to come, though for the preſent they ſaw not ſo much as any glimps of it.The faithfull by the eies of faith behold glorie in their loweſt abaſement. And the very truth is, the former doctrine would neuer hauehave entred into the minds of men oppreſſed vnderunder ſo extreme a bondage (yea almoſt ouerwhelmed with deſpaire) had not this preface prepared a way and paſſage for it. But when God familiarly inuites vsus vntounto him, ſhewing that he indeed is ours, faith being allured by ſo ſweet a ſummons breakes forth though it were euen out of hell it ſelfe.

In ſaying I am the firſt, The vſe of this clauſe. I am the Lord.he meanes not to magnifie the eternitie of God, but to ſet forth his vnchangeablenes, that ſo the Iewes might beleeue him to be ſuch a one for the time to come, as they had found him in times paſt. But what neceſſitie was there of this, Obiect. may ſome ſay, ſeeing he ſpeakes to the faithfull, who were rightly informed of this truth alreadie? I anſwer, Anſ. that albeit men beleeue in God, yet doe they not know him for ſuch a one as he is, and oftentimes they attribute leſſe to him then to a creature. Therefore the Prophet would hauehave vsus to lift vp pure hearts vntounto heauen, that being emptied of all falſe imaginations concerning him, we might intirely fixe our faith vponupon one God only. I adde further, that it was needfull this people ſo extreamely vexed ſhould be confirmed againſt ſuch violent temptations, that they might neither loſe their hope, nor patience.

Verſ. 7. And who is like me that ſhall call, and ſhall declare it, and ſet it in order before me ſince I appointed the ancient people? and what is at hand, and what things are to come? let them ſhew vntounto them.

NOw the Lord compares himſelfe with Idols, as we hauehave ſeene before,Another confirmation of the former doctrine. Chap. 40.18.19. His purpoſe is to deliuer the Iewes from being diſcouraged or offended when the victorious Babylonians ſhould proudly triumph ouer them: for, the reproches wherewith the wicked loded them, were exceeding intollerable and fearefull, as,Wicked blaſphemies. Where is your God? Why doth he not help you now? Such blaſphemies were ſufficient to hauehave ſhaken the hearts of the faithfull in ſunder, and ſo farre to diſmay them, as to driue them into vtter deſpaire. The Prophet therefore inſiſts very carefully vponupon this point, that he might euer be confirming of them againſt ſuch aſſaults.

This lamentable deſolation into which the people were then falne, was as a thick cloud which ſhadowed from them the ſight of Gods louing countenance: and the wicked on the other ſide reioiced, as if their gods had now obteined the preheminence. But the Prophet intending to ſcatter the darknes of ſuch miſts and clouds of errors, ſhewes, that Gods glorie ſhines as it were in certaine and infallible marks of his diuinitie, which diſcernes him from Idols. Why ſo? Becauſe the Lord foretold all things that ſhould come to paſſe, to the end his people might acknowledge him a iuſt Iudge in his chaſtiſements inflicted vponupon them, and yet might alſo aboue hope be aſſured, that he would be fauorable and mercifull vntounto them.

To call, is taken heere two waies: either it is to be referred to Gods foreknowledge, or to the execution thereof: for as all things are gouerned by his prouidence, ſo doth hee alſo know what is to come, and giues plaine proofes of his preſcience. But we neede not ſtand long in diſcuſſing the ſignification of this word, ſeeing it plainly appeares, that the Prophet attributes vntounto God both preſcience, and the adminiſtratiō of al things. Yet I rather iudge, that he refers it to the act: as if he ſhould ſay; Shall there be found any among the gods of the Gentiles, that can call: that is, can publiſh, ordaine, and raiſe vp deliuerers? May you not eaſilie diſcerne by this, that there is none other God but me? And thus hee derides the Idols, to whom men attributed ſuch power cauſleſly.

By the verbe to ſhew, which is preſently added, he ſets forth the ſpeciall goodneſſe of God, who vouchſafed to reueale his ſecrets to the elect and choſen people, by the miniſterie of the Prophets. By the antient people, ſome vnderſtand the Gentiles, ſaying, that the ſinguler number is put for the plurall; becauſe the Lord no ſooner furniſhed the nations with people, but he ſeparated them one from another, and eſtabliſhed an order which ſhould indure for euer. Others extend it vntounto the creatures, ſo as the ſtarres ſhould bee one people; and the hearbs, beaſts, and ſuch like, ſhould be another. But when I conſider all circumſtances, I am conſtrained to follow another expoſition; to wit, that the Lord ſpeakes of his people, and calles them ancient, becauſe he preferred them before all others: and yet it is certaine that there were ſome long before them. The Egyptians, Arcadians,Egyptians, Arcadians. and others, brag of their antiquitie. As touching Abraham, Abraham. Gen. 11.31.he came out of Meſopotamia, whileſt the Caldeans floriſhed: and liued ſolitarily in his houſe, as if the memorie of his name ſhould hauehave been buried in obliuion, when the neighbour Countries were repleniſhed with people, and with all ſorts of benefits. Neither muſt we iudge of the antiquitie of Iſrael by the length of yeeres, or in reſpect of any thing externall, but by Gods election: We muſt fetch our antiquitie from Gods election.for which cauſe indeed, the foundations of Ieruſalem are called euerlasting. It is as much then as if he had ſaid; Before there vvere any men to forge or frame Idols, I determined in my ſecret counſell to hauehave a Church, which ſhould indure for euer. This people therefore is the moſt ancient and excellent of all others, though others be before them both in yeeres and in dignitie. For as all things were created for man, ſo all men were made to ſerue the Church:All men made to ſerue the Church. yea, there is not any nation whatſoeuer, be it neuer ſo high or mightie, which is not much inferiour. For the Church is the body of Chriſt, which far ſurpaſſeth both in age and excellencie.The Church Chriſts bodie, therefore ſhee is the moſt ancient and excellent of all. We will not ſtand to recount fables,Fables. as the Iewes doe, who affirme Ieruſalem to be built from the beginning: for the Prophet reſpects not beginnings of time here. And yet wee muſt hold this principle,A principle. that the elect people are more honourable and ancient, then the ſtrange nations; becauſe they approch neerer vntounto God, who is the fountaine of eternitie.

Let them ſhew.] This permiſſion giuen, ſhewes that men ſhall but loſe their time in looking for any anſwer from Idols, touching the foretelling of things to come:Idols vſed equiuocatiōs. and if they ſhould, yet their anſwers would proue nothing but impoſtures and words, hauing alwaies a double ſignification, wherewith they were ſure to bee ſeduced that went to aske counſell of them, as wee hauehave ſaid heeretofore.

Verſ. 8. Feare yee not, neither be afraid: hauehave I not told thee of old, and hauehave declared it? You are euen my witneſſes, whether there be a God beſide me, or a*Or, ſtrong. God that I know not.

ISaiah ſhewes now wherefore hee ſpake of the power of God; to wit, that hee might confirme the peoples faith: for this is the concluſion which he gathers out of the former arguments:A concluſion out of the former arguments. Seeing the Lord is ſo powerfull, and gouernes all things after the counſell of his own will, therefore the people whom he hath taken into his protection, hauehave no cauſe to feare. In the next place hee repeates that which was ſaid before; to wit, that God had not onelyonly ſuccoured the Iewes in hugger mugger, in ſhewing himſelfe at vnawares, when none waited for his helpe; but had alſo vpheld their faith by many prophecies, and gaue them ſufficient teſtimonies of his fatherly fauour: ſo as his diuinitie was manifeſted to the vtmoſt. For what ſhould it profit vsus to know that God both foreſees and is able to doe all things,The knowledge of Gods preſcience and power ſhold little auaile vsus, if he manifeſted not the ſame for our good. if he did not therewithall manifeſt the ſame vntounto vsus concerning our ſaluation? Albeit then it is his pleaſure that many things ſhould be vnknowne to vsus, yet hee communicates ſo much of his counſels, as is expedient and fit for vsus to vnderſtand.

The word Meaz, ſignifies a long time: or, (if any had rather take it otherwiſe) it notes out an opportunitie or fitneſſe of time: for the Lord reueales his ſecrets vntounto his elect, when he ſees the time to be conuenient. But the firſt interpretation ſeemes to me the leaſt conſtrained.

Wherefore you are my vvitneſſes.] His meaning is, as I hauehave touched before, that the people could not pretend ignorance, if they contented not themſelues with one God, ſeeing he hath ſo fully manifeſted himſelfe vntounto them, that they might be the beſt vvitneſſes of his diuine power. What is the end of our knowledge then concerning Gods glorie? Euen openly to vvitneſſe the truth of God before men, as hath been ſaid before: vnleſſe we had rather be counted ſmotherers of that light which hee hath manifeſted vntounto vsus by his holy Spirit. Moreouer, we can be no lawfull vvitneſſes of Gods truth, if he confirme vsus not by his truth: for what validitie is there in his teſtimony, who doubts of the truth which he is to profeſſe? Wee muſt therefore be both taught by Gods word, if we will hauehave ſuch a faith and hope as accompliſheth ſaluation.

He attributes heere vntounto God the title of ſtrength, as in many other places; becauſe it is not enough to know the eternall eſſence of God, vnleſſe wee therewithall aſcribe vntounto him power & ſtrength. Otherwiſe, we ſhould leaue him onelyonly a bare and naked title, as the vnbeleeuers doe; who indeed confeſſe there is a God with their mouthes, and afterwards attribute his power to this and that creature.

Verſ. 9. All they that make an Image are vanitie, and their*Or, deſirable. delectable things ſhall not profite them: and they are their owne witneſſes that they ſee not nor know: therefore they ſhall be confounded.

THe Lord now on the contrarie ſhewes how miſerable the Idolaters are which erre and vaniſh away in their inuentions, being not faſt grounded vponupon his eternall truth, to wit, they are ſenſeleſſe and void of ſound iudgement. And as he hath heretofore iuſtly condemned the ingratitude of the people, if by the teſtimonies of Gods preſcience and prouidence they were not incouraged to hope well: ſo now on the contrarie, he armes and fortifies them againſt the ſuperſtitions of the Gentiles.The faithfull armed againſt the ſuperſtitions of the Gentiles. But in regard the vnbeleeuers were many in number, and flowed in forces and riches, he denounceth that all is vanitie; and to be ſhort, that all their goodly ſhewes would proue deceiptfull helps in the end. By their deſirable Deſirable.things, he not only comprehends their Idols, but alſo all their ſeruice, veſtments, pomp, and ceremonies, which fooles are wont to honour them withall. And he ſets out theſe things by a very fit word: for ſeeing the chiefe end of mans lifeThe chiefe end of mans life. conſiſts in aduancing the true knowledge and worſhip of God (wherein ſtands the maine difference betweene vsus and brute beaſts) ſo muſt it be preferred before all things be they neuer ſo excellent: to this (I ſay) we ought to referre all the thoughts and deſires of our hearts. It is not without cauſe then that the Scripture vſeth this word, when it ſpeakes of Gods worſhip and ſeruice: but it is vſed here touching a corrupt and furious zeale wherewithall Idolaters are caried away after their Idols, and their ſeruices: for this cauſe he ſaith that all their deſirable things about which they ſpend ſo much time, are both vaine and vnprofitable. Oftentimes alſo this deſire is compared to the filthie luſt wherewith men are ſo bewitched, or whollie blinded, that they can not ſee their villanie, nor yet obey common reaſon, whereof we hauehave largely ſpoken in the firſt Chapter.

In that he addes, themſelues are vvitneſſes: ſome expound it that the Idols beare witnes againſt themſelues, and plainely teach what vanitie there is in thē, ſo as they which perceiue it not are wonderfullie blinded. But I like not of this expoſition: I had rather follow thoſe therefore which referre this to the Idolaters, who can giuegive ſufficiēt teſtimonie themſelues of their vanitie, and know that indeed their Idols neither heare nor ſee.

There is an oppoſition in this place betweene Gods witneſſes verſe 8. and the Idols witneſſes in this verſe, for the firſt yeeld a glorious witnes to the truth of God by the ſight of his works, and the vnderſtanding of his propheſies and promiſes: the others are conſtrained to ſtand mute and dumb, vnleſſe they will lie falſlie, and beare witnes to vaine things, hauing no truth at all in them. I denie not but Idolaters brag of their ſeruices,Idolaters need no better confutation of their Idollworſhip then their owne blind conſciences. and extoll them aboue the skies: but this blind conſcience of theirs doth more then ſufficientlie witnes how great vanitie and wauering of mind there is in that which they doe: for they alwaies tremble and are in continuall vnquietnes, though they carie it out with great ſtirres by their rebellions. Themſelues then are vvitneſſes againſt their Idols:Simile. as if one hauing an ignorāt teacher, ſhould plead againſt his inſufficiencie. So the Idolaters ſhall testifie that their gods neither know, nor are able to doe ought; becauſe they are driuen to confeſſe that the matter whereof they conſiſt is nothing but wood and ſtone, or ſuch like ſtuffe wrought with hands: and that things thus framed and faſhioned can neither ſee nor feele ought at all. The faithfull therefore only are the lawfull and true witneſſes, in affirming that their God both ſeeth, gouernes, and effects all things done in heauen and in earth. The reſt muſt needs be confounded, albeit they ſtoutlie maintain their errors …ow with fire and fagot, for their owne conſciences beare them witnes that their minds are enthralled with a vaine opinion, and corrupt imaginations.

Verſ. 10. Who hath made a God, or molten an Image, that is profitable for nothing?

HE now derides mens madnes who preſume to be the forgers of gods:Idolaters ſcorned. for is it not an horrible and execrable thing that a mortall creature ſhould dare to make himſelfe a Creator? truly there is no reaſonable man that would not greatly deteſt ſuch a furie, and yet the moſt part are caried away with ſuch a ſenſeles rage euen to make gods; and no admonition whatſoeuer can reclaime them. But they will anſwere me, that they hauehave no ſuch thought, and that we do them great wrong to accuſe them of ſuch follie. And the Papiſts at this day tell vsus that we belie them,Papiſts forgers of gods. and offer them iniurie in vſing this and the like teſtimonies of y^e Prophets againſt them: but they indeuor in vaine to iuſtifie themſelues by ſuch cauils. For Iſaiah very truly affirmes that they are ſo bewitched, that they thinke they can make a god: in regard they attribute a diuinitie to blocks and ſtocks;Papiſts attribute a diuinitie to the Images which the caruer hath made. as ſoone as they be once framed and poliſhed, then they forthwith run a gadding after thē, they vow vntounto them, they pray and bow their knees before them: in a word, they attribute that to them which belongs only vntounto God.

Which is profitable for nothing.] This is to be well obſerued, for by theſe words it is euident that all figures, by which men would repreſent God, are condemned for vaine and vnprofitable. Images made to repre ent God, good for nothing.Whence it followes, that God is not only blaſphemed, and oft times his glorie giuen to dead ſtocks, but that thoſe which make and receiue them, do alſo loſe their labor to their owne confuſion of face. The Papiſts alledge that theſe be lay mens bookes.Im…ges lay mens books. But this is a weake and childiſh ſhift: for the Prophet teſtifies, that they are profitable for nothing. I wiſh them therefore either to confeſſe that their Images are vaine and vnprofitable, or if they dare be ſo bold, to blot this teſtimonie of our Prophet out of his booke. In a place before,Note. hee hath expreſſed ſomewhat more: for Chap. 41.23. he ſaith they teach nothing but lies. But wee hauehave ſpoken ſufficiently of this matter in the 40. and 41. Chapters.

Verſ. 11. Behold, all that are of the fellowſhippe thereof ſhall bee confounded; for the workemen themſelues are men: let them all be gathered together, and ſtand vp, yet they ſhall feare, and be confounded together.

A reproofe both of Idoll makers, and Idoll worſhippers.HEe not onelyonly rebukes the workemen and forgers of Idols, but all Idolaters, who are ſo blind and ſenſleſſe, as to incloſe the power of God within a truncke of wood, as ſoone as it hath but receiued a new forme. His meaning is then, that the arts men ſhould not onelyonly be puniſhed for their preſumption, but thoſe alſo which ſhall be companions with them in their ſuperſtitions. Theſe ſhall not eſcape: for it is good reaſon that both being guiltie of the ſame crime,See Pſal. 97.7 they ſhould both receiue like iudgement. Now they cannot by anie meanes excuſe themſelues, in regard they ſee that their Idols are vaine and dumbe, forged and framed with mans hand: how can they be gods then?

Let them all be gathered.] As if he ſhould ſay; Let Idolaters and their Idols combine themſelues together; yet ſhall they feare and bee confounded, when they ſhall ſtand vp before Gods tribunall ſeat.

But it is not without cauſe that the Prophet threatens them with feare and confuſion: for Idolaters are wont proudly to aduance themſelues, and to deſpiſe others. They glory much in their multitude,A multitude. as the Papiſts doe now adaies; who in reproch and diſdaine, eſteeme vsus but a ſmall handfull. They inſolently inſult ouer vsus, and band themſelues with wonderfull pride both againſt God and his word. Iſaiah therefore appeales heere to the conſciences of ſuch men: for howſoeuer obſtinacie and extreme rebellion of heart hath poſſeſſed them,Idolaters forced to quake, will they nil hey, becauſe they hauehave no firme reſting place. yet are they conſtrained to tremble and quake when they are alone, crying out, What ſhall wee doe? eſpeciallie when they looke towards the end of all their actions: for they hauehave no ſtabilitie whereupon they may boldly reſt. When their rage prickes them forward, then they are audacious enough; but when they come againe to themſelues, and at leaſure bethinke them what they hauehave done, they melt away for verie feare. Their furie, pride, and multitude then, ought not to terrifie nor aſtoniſh vsus.Papiſts bold for a brunt. Why ſo? Becauſe all this wil in a moment be brought to nought. Let vsus not be much moued therefore at the combinations, brauadoes, and diuelliſh plottings of the Papiſts, ſeeing we know that all theſe things ſhall turne to their ouerthrow; for the more they ouerflow in inſolency, and aduance themſelues againſt God, the more heauie and ſhamefull ſhall their extreme fall be.

Verſ. 12. The ſmith taketh an instrument, and worketh in the coales, and faſhioneth it with his hammers, and worketh it with the ſtrength of his armes: yea, hee is an hungred, and his ſtrength faileth: hee drinketh no water, and is faint.

13. The Carpenter ſtretcheth out a line, he faſhioneth it with a red threed: he planteth it, and he pourtraieth it with the compaſſe, and maketh it after the figure of a man, and according to the beautie of a man, that it may remaine in an houſe.

IT is not in vaine that the Prophet makes this large deſcription;The furie of Idolaters amplified. for his meaning is to rouze vp the drowſie conſciences of the ſuperſtitious, out of their ſenſleſſe blockiſhnes; if by any meanes he might either terrifie, or at leaſt hinder the Iewes from being made drunke with this poiſoned cup: for they were compaſſed about on all ſides with an infinite number of idolaters. He diſciphers out euerie thing point by point, that he might giuegive them cleerly to diſcerne of their ſpirituall frenſie and madneſſe. I grant he might hauehave condemned this their wickedneſſe euen in few words; but this large deſcription makes it very apparant, when hee thus reckons vp the Smith, the Carpenter, the tooles, labour, and diligence of theſe workemen; to bring vsus (as you would ſay) euen to the acting of the thing it ſelfe. For men who naturally hauehave theſe errors ingrauen in their vnderſtandings, are more moued this way, then by a plaine ſermon. Neither can they be wakened from their ſluggiſhneſſe, but by continuall loud cries. All things therefore muſt of neceſſitie be minced out vntounto them by ſmall morſels; yea they had neede hauehave it chewed for them, and put into their mouthes like young children, that ſo at the laſt they may comprehend that doctrine, which otherwiſe ſeemes new and ſtrange vntounto them.

Yea, is hungry.] Hee expreſſeth the zeale wherewith Idolaters are carried away in forging their gods: for they are ſo fierie and vehement, that they can keepe no meaſure at all. Their luſts pricke them forward as mad men, to runne vponupon their owne deſtruction: they will not afford themſelues time to eate nor drinke. This furie therefore may well be compared to the raging luſts of whoremongers, as we hauehave ſaid before. In a word, they ſpare not their ſtrength, but imploy all the faculties & powers both of ſoule & body in this buſineſſe; which is better vnderſtood by The ſtrength of the arme. As if he had ſaid, They depriue themſelues of diet and reſt, they apply to the vtmoſt the ſtrength of their armes: yea, they will ſcarſly allow themſelues the common comforts of nature. In a word, they ſpare neither paines nor coſt to finiſh their gods, which they ſo much deſire: verſ. 9.

Now, whereas hee ſaith, that though theſe ſaint, yet they giuegive not ouer, but indure hunger and thirſt, rather then to hinder their work, it is to be vnderſtood of the workmen: yet it may alſo as well extend it ſelfe to all the indeuors of an inconſiderate zeale. For we ſee how the ſuperſtitious will torment their bodies in their feruent deuotions (as they call them.) But the more they melt and pine away themſelues to fall into perdition, the more vile and abominable is our ſloth, when wee defraud God of that ſeruice which to him appertaines. But in the end hee ſhewes with what folly this diligence is filled, ſeeing the whole fruit of their labour is to behold their Idols, idlely to reſt without feare in whatſoeuer place they were faſtened: as if ſome lazie bodie ſhould wallow in the aſhes, or lie all day ſoaking in his bed.

Verſ. 14. He will hew him downe cedars, and take the pine tree and the oke, and taketh courage among the trees of the forreſt: hee planteth a firre tree, and the raine doth nouriſh it.

In this verſe the Prophet deſcribes not onelyonly their violent furie, but their wilfull obſtinacie.THe Prophet ſets forth not onelyonly the zeale and witleſſe rage of Idolaters, but alſo their obſtinacie and rebellion. For in that he ſaith, they cut downe cedars, and did plant a firre-tree; it is to ſhew that they perſeuered long in their follie, and were not ouertaken with any ſuddē paſſion, which droue them to forge theſe gods. They are not content onelyonly to chuſe trees of ſufficient growth, but they alſo plant them young, water, and husband them, and vvait a long while, till they be come to a ſufficient ſtature to make an Idoll of. When wee reade theſe things, and ſee ſuch an horrible rage, let vsus know that God takes vsus by the necke (as it were) to pull vsus thence, and to continue vsus in true pietie. Wee muſt take theſe foxes (I meane theſe luſts) betimes, and kill them whileſt they be cubs, leſt if we nouriſh them ouer long in our breaſts, they grow wild and impregnable. Wee are euermore to watch ouer our owne hearts, that a wicked luſt no ſooner creepes in to carry vsus away to the louelove of Idols, but wee forthwith roote it out, for feare of falling into theſe deepe gulphes; becauſe euen the beſt of vsus all beares about with vsus ſome ſeedes of this brutiſhnes, which by no meanes can be weeded out: nay, they wil bud & ſprout vp in vsus without ceaſing, vnleſſe we be purged of them by the power of the holy Ghoſt.

Moreouer, ſeeing Idolaters are thus violently carried …owne the ſtreame in ſeruing their Idols, …ue not wee cauſe to bluſh for ſhame, that a… ſo cold in the ſeruice of our God?In that Idolaters are ſo vehement in their Idoll ſeruice, it ought to make vsus bluſh, that are ſo cold in Gods ſeruice. Let vsus (… ſay) bluſh and be aſhamed of our ſloth and l…kewarmneſſe; nay, key coldneſſe, whileſt …oſe that worſhip Idols, are fire hote as it were with zeale: and let vsus alſo bethinke vsus of the count wee are to make. With what ve…emencie are the TurkesTurkes. carried away, wh…n the matter concernes the maintenance of their MahometMahomet. and his blaſphemies? Are they not ready to ſhed their owne blood, and to giuegive their liues for the defence thereof? The PapiſtsPapiſts. are not behind them herein: for they are no leſſe inflamed with furie to vphold their ſuperſtitions. And we in the meane while can content our ſelues to ſit ſtill; much adoe there is to quicken vp our zeale: nay, doe we not often euen quench thoſe good ſparkles which God hath kindled in vsus by his holy Spirit? Hearkē what Ieremiah ſaith; Hath any Nation changed their gods? But my people hath forſaken me the fountaine of liuing waters, to dig vntounto themſelues broken pits that can hold no water: Ier. 2.11. This compariſon therefore ought to be well obſerued,Note. leſt wee be found leſſe conſtant in maintaining the trueth, then Idolaters are obſtinate in defending lies.

Verſ. 15. A man burneth thereof; for he will take thereof, and warme himſelfe: alſo hee kindleth it, and baketh bread, yet hee maketh a god, and worſhippeth it; he maketh it an Idoll, and boweth vntounto it.

16. Hee burneth the halfe thereof in the fire, and vponupon the halfe thereof hee eateth fleſh: hee rosteth the roſt, and is ſatisfied: alſo hee warmeth himſelfe and ſaith, Aha, I am warme, I hauehave been at the fire.

17. And of the reſidue thereof he maketh a god: hee boweth vntounto it, and worſhippeth, praieth vntounto it, and ſaith; Deliuer me, for thou art my god.

HEe worthily taxeth their ſottiſhnes,Experience, which is the Miſtris of fooles, cannot make theſe fooles wiſe in heart. that manifeſt experience it ſelfe cannot lead them to conclude it for a thing vnpoſſible, that a truncke of vvood ſhould become a god. He alſo taxeth their vnthankfulneſſe, in defrauding God of his honour, ſeeing his power may eaſily be diſcerned euen in the growth of themſelues. For when a man puts wood to diuers vſes, the bountie of God forthwith preſents it ſelfe before his eies, be it in vvarming himſelfe by it, or in baking bread in the ouen, in rosting, or heating his meate with it. In a word, as oft as we warme vsus, and inioy theſe benefits by our fires, ſhall wee not be conuinced of inexcuſable ingratitude, if we therein conſider not of Gods goodneſſe, who hath ſo prouided, as to deſtitute vsus of nothing, that is needfull for vsus?

Hereunto appertaines theſe words, Aha, I am vvarme: for this ſpeech expreſſeth the ioy of ſuch as being freed from incommodities and wants, begin to bleſſe their owne good eſtate. But can there be a more vnworthie or vnreaſonable thing committed, then for men in ſuch comfortable maner to hauehave the vſe of Gods bleſſings, that their hearts are therewith filled with gladnes, and yet neuer to be thankfull to the author from whom they proceed; nay, to abuſe his great riches to violate his honor? No doubt in the meate that is in their kitchins, and in other commodities, they ſee that the wood is their ſeruant and made for their vſe, why then ſhould they bow before a trunck of wood, that ſhall reſemble the ſhape of a man? Is not God robbed of his right by ſuch a courſe? And when they pray to their Images, rob they not the Lord of that ſacrifice which he principallie requires? The very prophane writers hauehave ſometimes derided the follie of theſe Idolaters, which durſt after their owne inuention frame a god of a corruptible ſubſtance, wherof they made no reckoning before. Thence came this flout of the Poet Horace, Horace.who brings in an Idoll ſpeaking thus: I vvas the flock of a figge-tree, ſeruing to no purpoſe, vvhileſt the Carpenter not knowing vvhether it vvere beſt to make me a ſeate to ſit vponupon, choſe rather to make me ſuch a god as you now here ſee mee. But ſuch folke notwithſtanding could not ſee the fountaine from whence this impietie ſprang, becauſe they gaue not themſelues to conſider of that goodnes and power of the only true God which ſhines in all his creatures.

Now when the Prophets dealt thus bitterlie againſt Idolaters in laying forth their furie and ſottiſhnes, no doubt but they complained as if he had offred them great iniurie: neither wanted they their tricks, but to the vtmoſt coloured ouer their errors with goodly pretences: to wit, they confeſſed that the gods were in heauen, as may be ſeene euen in their owne writings: neither would they in expreſſe termes affirme the ſtone or wood was a God indeed. And this ſhift alſo the PapiſtsA ſhift of the Papiſts. hauehave foūd out at this day againſt vsus, becauſe they would not be condemned of ſo groſſe a blindnes. But we hauehave told you, that the Prophet ſtands not ſo much here to debate about the ſimple eſſence of God, who alſo were no better then an Idoll, if nothing but that were giuen vntounto him: but the queſtion here is touching his proprieties, to wit, his preſcience, power, prouidence, iuſtice, ſaluation, and ſuch like, which our Prophet would hauehave aſcribed vntounto him fullie and whollie. And when Idolaters erect Images and runne vntounto them for aid and ſuccor, ſuppoſing that God heares them; alſo, when they ſpeake to their puppets which they ſet before them, tie they not their ſaluation to the things themſelues? But this brutiſhnes proceeds frō the ignorance of the nature of God, in that they imagin him to be carnall like themſelues, who is a pure and ſpirituall ſubſtance: and thus they manifeſt the baſe opinion they hauehave conceiued of God, whoſe glorie they reiect and prophane, in likening him to corruptible and earthly things: for what is more diſſonant from his Maieſtie then Images?Nothing iarres more with Gods Maieſtie then Images. and yet thoſe that worſhip them, indeuor to incloſe God in heauen, and to make him ſtoup to their luſts. The Prophet is iuſtly diſpleaſed then with ſuch corruptions, and therefore gaules the furious deſires of theſe ſuperſtitious ones, ſeeing a man can not thinke of nor vtter a thing more deteſtable.

Verſ. 18. They hauehave not knowne, nor vnderstand: for*Or, he. God hath ſhut their eyes that they can not ſee, and their hearts that they can not vnderstand.

HIs concluſion is,The concluſion. that it were impoſſible for men indued with common reaſon to be thus reaſonleſſe, if God had not ſhut vp both their eies and hearts. For had they but a dram of wit in their heads, they muſt of neceſſitie be drawne to conſider how abſurd a thing it is to worſhip a fragment of that wood which themſelues had burned, and with their owne eies ſaw it conſumed to aſhes before them. But in as much as they neither know nor vnderstand any thing, nor will bee brought to beleeue their owne ſenſes,They are become brutiſh that will not beleeue their owne ſenſes. a man may well conclude, that they are become beaſts: for this ignorance wherewith Iſaiah reprocheth them, is as much as if hee had ſaid; They are beasts in the forme of men. And howſoeuer euer many among them were otherwiſe ſharpe witted enough, yet in this behalfe they were more then ſufficiently conuinced of their brutiſh ſenſleſneſſe.

The reaſon added in the latter member of the verſe, is not to leſſen their fault, but to ſhew how odious and hatefull their ſinne is: for men would neuer become ſo ſenſeleſſe, vnleſſe God in his iuſt iudgement had giuen them vp into a reprobate ſenſe. Some ſupplie God heere: others, the falſe Prophets: affirming that the people were blinded, becauſe they were ſeduced by their impoſtures; otherwiſe they had neuer bin plunged into ſuch groſſe errors: for falſe doctrines blind the eies.Falſe doctrines blinds the eies. There are others who take it in another ſenſe, and they refer it to Satan. But becauſe the firſt expoſition is moſt vſed in the Scriptures, I rather allow of that; to wit, that God blinded them iuſtly. Vnleſſe any had rather referre it to the Idolaters themſelues, who wittingly are wont to put out the eies of their owne reaſon: and in this ſenſe there muſt bee a change of the number; to wit, they: a thing much frequented among the Hebrewes: But I hauehave ſet downe that which ſeemed fitteſt. You may alſo adde, that it is verie vſuall in the Hebrew tongue, to conceale the name of God, when it mentions him.

Now it appeares by many places of Scripture, in what ſenſe God is ſaid to blind the eies, and to hardenHow God is ſaid to blinde and harden. the hearts; to wit, when he takes away the light of his holy Spirit, and giues men vp to their owne luſts: ſo as they can no more be reclaimed by any perſwaſion. He alſo armes Satan with the efficacie of error, by cauſing him to lay ſuch ſnares in the way of thoſe that receiue not the truth in louelove, as they can neuer wind themſelues out, but muſt ſtill be ſubiect to his illuſions and bewitchings. What remaines then but groſſe darkneſſe and blockiſh ignorance, through which this tyrant, the father of lies and of darkneſſe, gets free egreſſe and regreſſe. For there is not left vsus ſo much as one ſparkle of light to ſcatter theſe miſts of error: but wee ſhall be driuen on with the Spirit of giddineſſe, wherewith the Lord ſmites the reprobates, ſo as we ſhall be ſtrangely haled to and fro at Satans pleaſure.

And yet we muſt not lay the blame of this blinding vponupon God,The blame of blinding not to be laid vponupon God. for hee alwaies findes iuſt cauſe ſo to doe, though many times it be hid and concealed from vsus. Neither is it fit we ſhould curiouſly prie into this ſecret, nor to enter into his hidden counſell, vnleſſe we meane withall to beare away the puniſhment of our owne preſumption. I grant the cauſes for the moſt part are moſt apparant, as mens vnthankfulneſſe and rebellion againſt God: as Saint Paul deſcribes it at large in the Epiſtle to the Romans, Chap. 1.28. for their blinding is the iuſt fruit of their deſerts. Howſoeuer men excuſe themſelues then through ignorance, yet this will be no ſufficient plea: for they had neuer heen wrapped in ſuch errors, if the Lord had not done it for their wickedneſſe ſake.

Now from the iuſt iudgements of the one, we may draw ſound and infallible arguments from the iniquities of the other: for God is iuſt, and therefore neuer puniſheth any man vniuſtly; he blindes no man till himſelfe hath deſerued it, and hath wittingly ſhut his owne eies: let the fault therefore reſt wholly in men,The fault muſt reſt on man. who of ſet purpoſe ſeeke their owne blinding and hardening. The Prophets meaning then doubtleſſe is, that men who ought to ſuffer themſelues to bee gouerned by diuine inſtincts, being naturally indued with ſome light of reaſon, were worthily reiected of the father of lights, to be the bondſlaues of Satan.

Verſ. 19. *Or, he returnes not to his heart.And none conſidereth in his heart, neither is there knowledge nor vnderstanding, to ſay, I hauehave burnt halfe of it euen in the fire, and hauehave baked bread alſo vponupon the coales thereof: I hauehave rosted fleſh and eaten it; and ſhall I make the reſidue thereof an abomination? ſhall I bow to the ſtocke of a tree?

THis is a confirmationA confirmation. of the former ſentence, whereby the Prophet labours to preuent all excuſes, becauſe vnbeleeuers delight to maintaine and vphold their owne ignorance. And whereas it commonly falles out that men hauehave ripe wits in deuiſing and foreſeeing things for their owne aduantage in the world, but are as blind as Moles or Backes, in things belonging to Gods worſhip and ſeruice; the chiefe cauſe is, that they are too eager in purſuing worldly profits and pleaſures, ſtare too ſlacke in ſeeking firſt the kingdome of God. In this ſentence therefore the Prophet reproues this contempt of pietie and religion, in that hauing fetched ſuch long circuits, yet theſe vnbeleeuers conſider not in themſelues whether they are in the right way or no, or whether they labour not in vaine in ſpending ſo much coſt and labour in the purſuit of their errors and ſuperſtitions.

He alſo proues that their ſottiſhneſſe is inexcuſable, in that they giuegive themſelues to ſuch new found ſeruices. For if they did but weigh all circumſtances a little in an equall ballance, they might eaſilie perceiue their owne groſſe folly: but ſeeing they be blind, it is a ſigne they meane to deceiue themſelues, and to pleaſe themſelues in their blindneſſe. And therefore there is no pretext of excuſe at all left them, which can ſtand them in any ſtead: ignorance they can pretend none, becauſe they will not apply their wits to ſearch out the truth. Returning into the heart, is taken heere for conſulting apart by a mans ſelfe: for there is ſcarce a child ſo rude, that may not bee a ſufficient Iudge to condemne ſo palpable a madneſſe. The ſuperſtitious therefore fauour themſelues too much; for they ſinne not altogether of ignorance: neither is this vice ſo much to be attributed to mans naturall corruption, as to his obſtinate and heady opinion.

Verſ. 20. He feedeth of aſhes: a ſeduced heart hath deceiued him, that hee cannot deliuer his ſoule, and ſay; Is there not a lie in my right hand?

THis verſe againe confirmes the former ſentence. To feede of aſhes, Another confirmatiō.ſignifies as much as to be repleat with aſhes: as, to feede vponupon winde, Hoſ. 12.1. ſignifies to bee filled with winde; for the ſame may be ſaid of the one, that is ſaid of the other. As on the contrary, Thou ſhalt feede the truth; Pſal. 37.3. for thou ſhalt be ſaciate with truth: that is to ſay, filled. Others againe expound, Thou ſhalt adminiſter ſpirituall foode: others, Thou ſhalt feede faithfully. But I had rather follow the firſt interpretation. Heere his meaning is to ſay, that men are ſwollen indeed, but in the meane while they are windie and emptie: for they are onelyonly ſtuffed with vanity, which hath no ſtedfaſtneſſe in it. And therefore they rather burſt with pride, then by being any way ſatisfied with good nouriſhment.

Afterwards he comprehends both the former points againe; to wit, that they ſee nothing, becauſe they are intangled with deceitfull baits; and yet that they wittingly and willinglie caſt themſelues into theſe ſnares of vanitie. The Prophet inſiſts long vponupon this matter, to ſhew that nothing puſheth forward theſe Idolaters, and the ſuperſtitious ſort to commit theſe outrages, but their own free will. What reaſon hauehave they then to lay the blame vponupon others, ſeeing the cauſe of theſe euils proceedes altogether from themſelues? which euils they will needes retaine and carefully nouriſh within them. They aduance themſelues in wonderfull pride againſt God, they are repleat with a falſe opinion of their owne ſuperſtitions: in a word, all vnbeleeuers are readie to burſt with pride. Let vsus in the meane while feed vponupon the ſolid meate of ſinceritie and truth, and let vsus beware we ſuffer not our ſelues to be miſled by any ſuch deluſions.

Notwithſtanding he taxeth them (iuſtly) you ſee, for pleaſing themſelues in ſo foule a vice: for who is it that wil pardon ſuch a careleſneſſe, as is ioined with the loſſe of mens ſoules?Men buſie themſelues tooth and naile for the matters of this naturall life. We ſee how buſilie men beſtir them, when the naturall life is in ieopardie: ſtands it not vsus much more in hand then, to awaken men out of the ſlumber of their ſoules, which are in danger of eternall damnation; eſpecially if wee may doe it by putting forth our hand in pulling them out?

Moreouer, it is ſaid that he deliuers his ſoule, which by repentance eſcapes out of Satans nets. And in that ſenſe we are ſaid to ſaue one another, when we bring men that hauehave erred into the right way by our holy admonitions. Whence comes it then that Idolaters runne head…ong into perdition?The cauſe that plungeth Idolaters i…o p…rdition. Becauſe they take the bridle in their teeth, and wilfully ruſh into the ſame, euen as the horſe ruſheth into the battell.

Laſtly, in the end of the verſe hee ſhortly ſhewes, the meane whereby men may recouer themſelues out of this danger; to wit, in conſidering their owne vvorkes, without flattering of themſelues:Note. for he that pleaſeth himſelfe in his error, and inquires not whether he doth well or no, ſuch a one ſhall neuer be able to deliuer his owne ſoule. As for example, our Papiſts will not examine vponupon what reaſon their diuine ſeruice is grounded, but content themſelues to couer ſuch a beaſtlineſſe vnderunder the cloake of ſimplicitie; as if God meant to hauehave a Church of rude aſſes, or as if hee had not commanded vsus to diſtinguiſh betweene that ſeruice hee accepts, and that which he reiects: or as if hee had not commanded vsus diligently to ſearch what his good and acceptable will is, leſt we ſhould indifferently allow darkneſſe for light, and ſower for ſweete. For theſe things muſt bee examined by the touchſtone of his written word:To the law and to the teſtimonie. Chap. 8. which if we ſhall doe, it ſhall be eaſie for vsus to eſcape out of the dangers; if not, then let vsus lay the cauſe of our ruine vponupon our ſelues. Why ſo? Becauſe our meaning is to periſh wilfully, in regard wee will not ſuffer our ſelues to be brought into the right way, or will not beare the words of exhortation.

Verſ. 21. Remember theſe (O Iakob and Iſrael) for thou art my ſeruant: I hauehave formed thee: thou art my ſeruant; O Iſrael forget me not.

Application.NOw hee applies that to the peoples vſe, which he hath ſo long inſiſted vponupon before, touching the lies and ſuperſtitions of the Gentiles; wherein the ignorant deceiued themſelues, eſpecially in the matters belonging to Gods worſhip and ſeruice. Now hee writ not this ſo much for them of his owne time, as for their ſakes principally which were to ſucceede, and ſhould afterward remaine captiues in Babylon. In which regard, they by their long abode among the Idols, were in danger to be corrupted, & declined from the true ſeruice of God, if they had not been reſtrained by ſuch bridles. The Prophet therfore admoniſheth them, that howſoeuer they ſhould be detained ſeuenty yeeres in captiuitie, yet they ſhould call theſe exhortations vntounto mind, thereby to ſuſtaine their hearts in their greateſt temptations.

Thou art my ſeruant.] Hee addes this as the reaſon why they ſhould remember theſe promiſes; euen to keepe themſelues from this common contagion. For it had been a thing inſupportable for the elect people, whom God had incloſed within the limits of his law, thereby to ſeparate them from others, if they confuſedly and indifferently ſhould hauehave mingled themſelues among the pollutions of the Gentiles. As if he ſhould ſay; Wonder not you that the Caldeans are ſo riſe in their errors, neither follow their example: becauſe I hauehave formed thee to ſerue mee: that is to ſay, I hauehave reformed and regenerated thee, that thou mighteſt be heire of eternall life. Of this creation we hauehave amply ſpoken heretofore; to wit, that it appertaines to the renewing of the inward man. Now the Scripture is often wont to vſe this argumēt, to wit, You are called to holineſſe, and not to vncleanneſſe: 1. Theſ. 4.7. Alſo Phil. 2.15. Walke as children of the light, in the midſt of a peruerſe and froward nation. With many the like places.

Hence wee gather that wee are worthy of many ſtripes, if by our careleſneſſe and negligence, wee ſuffer that light of Gods grace wherewith he hath inlightened vsus, to go out; becauſe our fault will be much greater then theirs who hauehave not taſted of the like fauour. I grant the prophane are worthily puniſhed; neither ſhall the excuſe of ignorance be able to ſerue their turnes: but thoſe that hauehave receiued grace, and hauehave abuſed it, ſhall bee worthy to be the more ſeuerely chaſtiſed.

Forget me not.] His meaning is, that it is vnpoſſible for thoſe which were once entred into the good way, to turne aſide; vnleſſe it bee by forgetting of God. For as long as the remembrance of his Maieſtie remaines imprinted in the tables of our hearts, neither errors nor impoſtures ſhall euer bee able to take place.Errors will neuer take place in vsus, if the remembrance of Gods name bee thorowlie imprinted in vsus. Is any reuolted from God then to turne to ſuperſtition and impietie? Let him impute it to his owne malice.

What is the cauſe of apoſtaſie then? The forgetfulneſſe of God: for that by little and little drawes vsus out of the right way, till at the length we be wholly reuolted. But by the remedie heere preſcribed, he aſſures them that they ſhall be out of danger to reuolt, namely, if they exerciſe themſelues in continuall meditation: for if our minds grow once careleſſe heerein, they gather ruſt (as it were) which infects and corrupts all knowledge of God, till it be cleane eaten out.

Verſ. 22. I hauehave put away thy tranſgreſſions like a cloud, and thy ſinnes as a miſt: turne vntounto me, for I hauehave redeemed thee.

A conſalatorie promiſe.THe Lord promiſeth deliuerance to his people: for the truth is, that our mindes cannot be raiſed vp to remember him as wee ought, vnleſſe we firſt feele him gracious and fauourable vntounto vsus. That hee might preſerue his people which he had formed for himſelfe from reuolting then, he addes now a promiſe of conſolation; to perſwade with them, that this their baniſhment ſhould not indure for euer: for God (as hee is a moſt patient and louing Father) ſo mitigates their corrections,When God forgiues the ſinne, he alſo remits the puniſhment. that hee alwaies forgiues the faults of his children.

As touching the putting away of their iniquities, it properly belonged to the captiues, which for their iniquities ſake ſuffered that puniſhment. Hence it followed therefore that God being appeaſed, their deliuerance was at hand: for it is an argument taken from the cauſe to the effect.An argument taken from the cauſe to the effect. If the fault be remitted, ſo is the puniſhment. For the Iewes were no ſooner reconciled with God, but the puniſhment which they ſuffered for their tranſgreſſions ceaſed.

Now in theſe words there is hid a cloſe exhortation to repentance, not onelyonly to moue them to ſigh vnderunder the burthen of their afflictions, but to acknowledge them as iuſt recompences of their iniquities, whereby they had prouoked God vntounto wrath. As oft then as he handles vsus roughly,We ſhould not deſire ſo much the remouall of our puniſhments, as the blotting out of our ſins. The fond diſtinction of the Sophiſters met withall againe, touching the remitting of the fault, and retaining of the puniſhment. Simile. wee muſt not craue ſo much to be disburthened of this our ſorrow and miſerie, as rather to beginne at the forgiueneſſe of our ſinnes, that God would not impute them vntounto vsus. And heere wee hauehave cauſe giuen vsus againe to meet with that fond diſtinction of the Papiſts, who confeſſe that the fault indeed is forgiuen, but not the puniſhment.

By the ſimilitude of the cloud, hee meanes that the Lord would no longer continue to purſue them in his wrath, nor to correct them in his diſpleaſure; becauſe their ſinnes being put out of his ſight, the puniſhment was therewithall alſo aboliſhed. For you ſee that in a faire day, the clouds which before darkened the light of the Sunne from vsus, are vaniſhed and gone. Let vsus therefore reiect theſe diueliſh inuentions of men, whereby they labour to ouerthrow this comfortable doctrine of the free remiſſion of ſinnes, ſeeing it flatly croſſeth the doctrine of the holy Prophets.

This clauſe which is added, returne to mee, may be taken two waies: either that the Lord thereby exhorts them to repentance: or that therein he giues them hope of deliuerance: but both expoſitions may ſute well. We hauehave told you that it is vſuall in the Scriptures to exhort to repentance, as oft as it mentions our deliuerance: for the Lord purpoſeth by this meanes to draw vsus to himſelfe, that hee might thereby fit vsus for the receiuing of his benefits. But becauſe the people were in a manner paſt hope of their deliuerance, in reſpect of their owne infidelitie, wee may take theſe words as a confirmation, that from thence the people might vndoubtedly conclude in themſelues, that they ſhould returne. As if the Lord ſhould hauehave ſaid; I know you thinke me to be far from you in this your diſtreſſe, yet be of good cheere, for I am mindfull of you ſtill. Now this latter expoſition pleaſeth me beſt, becauſe as I thinke it ſutes beſt with the text. For the Prophet aboue all things ſtudies how to confirme theſe poore captiues in the promiſes: yea, and if it were poſſible, to ingraue them in their hearts. Well, he commands the Iewes to turne vntounto the Lord, howſoeuer their long exile hindered them from hoping that he would be their redeemer. As if he ſhould hauehave ſaid; Though I ſeeme to be far from you, and to neglect you, yet be not diſcouraged, for I am reſolued to redeeme you.

Verſ. 23. Reioice yee heauens, for the Lord hath done it: ſhout yee lower parts of the earth: braſt forth into praiſes, yee mountaines; O forreſt and eueryevery tree therein, for the Lord hath redeemed Iakob, and will be glorified in Iſrael.

HEe now exhorts the Iewes to giuing of thanks, An exhortation to thankſgiuing.not onelyonly as a teſtimonie of their dutie, but alſo to aſſure them the more fully of their deliuerance. And thus he brings the people as it were to the thing done, no leſſe then if they had ſeene their deliuerance before their eies. For ſuch maner of ſpeeches doe affect vsus much more then if the promiſes were deliuered in naked and bare termes. Seeing then the people might ſtand in ſome doubt of their returne, becauſe they languiſhed long in their miſeries, and were almoſt conſumed in them: the Prophet awakens them, and not onelyonly frames them a ſong fit for the paying of their vowes, but alſo ſhews that this worke of God ſhall bee ſo glorious, that the very heauens and the earth, with all the inſenſible creatures ſhall admire the greatneſſe and nouelty of it.

Ye mountaines ſound forth praiſes.] We may well interpret, yee high heauens, and thou earth below, ſing praiſes: but becauſe he makes mention of the mountaines, he cals thoſe the lower parts of the earth which are euen, as the plaines and vallies, to the end that all Countries on which ſide ſoeuer, might be incited to celebrate and magnifie the name of the Lord.

He addes afterwards, that this work which all the creatures are called to behold and admire, is the redemption of his Church: (for that is comprehended vnderunder Iakob and Iſrael) and ſignifies that Gods glory ſhall wonderfullie ſhine therein. Beſides, we are to conſider that which I hauehave ſaid elſewhere; to wit, that their returne is not ſimply ſet out heere, but the end thereof alſo is comprehended vnderunder it: for they were redeemed out of their captiuitie, vponupon condition that God in the end might gather vnderunder one head (to wit, Chriſt) a Church compoſed of all nations vnderunder heauen.

Verſ. 24. Thus ſaith the Lord thy redeemer, and he that formed thee from the wombe; I am the Lord that made all things, that ſpread out the heauens alone, and ſtretched out the earth by my ſelfe.

A deſcription of Gods power.NOw the Prophet will forthwith according to his cuſtome, fall into a deſcription of Gods power; becauſe the promiſes would little moue vsus, vnleſſe the doctrine of Gods power were alſo added, to remoue all doubts and ſcruples out of our hearts. For it often falles out that by our obſtinacie and diſtruſt, wee diminiſh both the goodneſſe and power of God, in attributing leſſe vntounto the ſame then we ought: for which reſpect the Prophet heartens on the faithfull by the excellent titles afterwards mentioned, to the end they might hope aboue hope. And yet he begins with the commendation of the goodnes and fatherly affection which God beares his Church to the very end: for the ſetting forth of Gods force and power would moue vsus but little, if himſelfe ſhould not therewithal draw neere to confirme vsus in the aſſurance of his goodneſſe. Wee muſt not begin at his Maieſtie then, nor mount ſo high, for feare of being ouerwhelmed: but this louelove of his, by which he graciouſly drawes vsus vntounto him, muſt be imbraced of vsus alſo.

The title of redeemer in this place, is referred to the time paſt, in regard that the Iewes, who were once redeemed out of Egypt (as out of a bottomleſſe gulph, and that by a miracle almoſt incredible) ought from the remembrance thereof to be confirmed, in hope of the euerlaſting continuance of it from age to age. Hee calles himſelfe their former, in the ſame ſenſe which we hauehave often expounded it before;Regeneratiō. to wit, becauſe in regenerating thoſe by his Spirit whom he adopts, he makes them new creatures. And thus by the way he puts them in mind of the benefits they had already receiued; that from thence they might conclude, that God would be ſure in his promiſes concerning their deliuerance for the time to come.

From the vvombe.] Hee addes this alſo, to teach them to acknowledge that all the benefits they had receiued from God, were vndeſerued: for he had preuented them by his mercy, euen before they were able to open their mouthes to aske any benefits of him. And by this conſideration Dauid cheereth vp his ſpirits in his extreme diſtreſſes: It is thou O Lord, ſaith he, that haſt drawne me out of my mothers wombe: thou gaueſt me hope whileſt I ſucked my mothers breaſts. I was caſt vponupon thee euen from the vvombe: thou art my God from my mothers belly: Pſal. 22.9, 10. But our Prophet ſpeakes not heere of that generall fauour which is common to all men as ſoone as they are come into the world; but he magnifies that couenant whereby God had adopted the poſterity of Abraham, euen to a thouſand generations: for doubtleſſe he which hath begun ſo good a worke, would finiſh the ſame vntounto the end.

In the next place followes the titles concerning his power; to wit, that it is he which of his owne good pleaſure did ſpread out both the heauens and the earth. By the word ſpreading out, his meaning is, that the abſolute gouernment of the whole world is in his hands, and that all creatures are ſubiect vntounto him: for Gods vvord and power ought ſo to be ioined together, that they muſt neuer bee ſeparated.

Verſ. 25. Idestroy the tokens of the ſoothſaiers, and make them that coniecture fooles, and turne the wiſe men backward, and make their knowledge fooliſhneſſe.

THe Prophet expreſly addes this, becauſe Babylon not onelyonly ſurpaſſed all other nations in riches, men, and munitions: but alſo in a wonderfull meaſure of vviſdome, and that in ſuch wiſe, as they ſeemed to pierce euen the very skies. For what inconuenience could befall them which foreſaw things to come a farre off, and could preuent imminent dangers, as they imagined? Aſtrologers, which then were in great requeſt among them, foretold of great matters, and thence came that baſtard Aſtrologie which we forſooth call Iudiciall,Baſtard Aſtrologie, which is called iudiciall. wherewith many good and toward wits at this day are corrupted. They vſurp the name alſo of Mathematicians,Mathematicians. that they may get them the more credit among the common people. But the Egyptians gloried as the only authors of this ſcience, becauſe they held themſelues to be of greateſt antiquitie, and were the inſtructers of others. But this contention we leaue to them. Sure it is, that the Chaldeans were practitioners of it from the beginning, and ſo highly eſteemed of it, that both Greekes and Latins hauehave giuen the name of Chaldeans to the Aſtrologians. For as much then as they truſted very much in this ſcience, the Lord auoucheth that he vvill ſcatter all things belonging thereunto.

Now by the word tokens, or ſignes, he vnderſtands the ſituation, concurrence, and diuers aſpects of the ſtarres, from whence the Aſtrologers draw their coniectures. In the next place he ſaith he will make them fooles. Some take the word Baddim, for lies: as if he ſhould ſay, The diuinations of Aſtrologers are but impoſtures, and meere illuſions: but I had rather take it for ſoothſayers, it being often elſewhere taken in this ſignification.

But it may be demanded whether he vtterly condemnes the Aſtrologie of the Chaldeans, Queſt. or only the abuſe and corruption of it.

I anſwere, Anſ. he heere only condemnes the ſiges whereby the Chaldeans coniectured, as if they could iudge of things to come:Whether Aſtrologie be vtterlie condemned or no. for the Lord pronounceth that all ſuch things are meerely vaine. It is not without cauſe then that he forbids his people to aske counſell of Aſtrologers, Southſayers, Prognoſticators, & ſuch like Magicians, and that no man ſhould hauehave to deale with men of ſuch profeſſions vnderunder paine of death, Deut. 18.10.11. But if any could hauehave gathered certaine coniectures from the ſituation and aſpect of the ſtarres, no doubt the Lord would neuer hauehave condemned ſuch ſciences. Seeing then without exception he forbids them, it clearly ſhewes they conteine nothing but meere illuſions, and therefore that all his people ſhould eſteeme thē as abominations. Obiect. But thoſe that pleade for this vanitie, alledge, that the Lord hath giuen the planets and ſtarres for ſignes, Anſ. Gen. 1.14. Be it that I grant them this principle, yet we muſt conſider vvhereof they be ſignes. For we condemne not that Aſtrologie which contemplates the courſe of the ſtarres,The courſe of the ſtarres. wherein Gods wonderfull Maieſtie is to be ſeene: but we reiect as vaine ſuch curious heads as will thence conclude how long kingdomes and common-wealths ſhal ſtand; What is to be condemned in Aſtrology.vvhat accident ſhall befall this Citie, or nation: that man, or ſuch a vvoman, for herein they paſſe their bounds, and abuſe theſe ſignes, which were neuer ordeined to foretell things to come.Planets neuer ordained to tell things to come. I confeſſe indeed that ſometimes we are admoniſhed by theſe celeſtiall ſignes to behold Gods wrath, which we hauehave iuſtlie enflamed, and alſo the plagues which hang ouer our heads, but not to make vsus ſo foole-hardie as thence to conclude of eueryevery particular accident, much leſſe to ſearch out things hidden and vnreuealed, which it is not lawfull for vsus once to enquire after. But aboue all things we are to finde out the cauſe and ſpring of this myſterie of iniquitie which is in it:Wherein the myſterie of this iniquiue conſiſts. for a man no ſooner receiues this error, to wit, that mans life is gouerned by the ſtarres, but Gods prouidence is by and by ouerthrowne, and he turned out of his iudgement ſeate: or thus, that they may take from him the authoritie of puniſhing the wicked any more, or, in his merciemercy to giuegive life to thoſe that were loſt. For ſuch as thinke that the ſtarres gouerne and rule mens liues by their irreuocable mouings, doe forthwith harden their owne hearts with this imagination of fatall deſtinie,Fatall deſtinie. and ſo they leaue nothing at all vntounto God: thus then his iudgements are concealed, pietie nipt in the head, and prayer vtterly aboliſhed.

He calles them vviſe, and attributes knowledge vntounto them by way of granting them ſo much, for ſuch kind of men are wont to glorie much in the titles of vviſe men, Wiſe men.and in making ſhew what knowledge they hauehave in the ſtarres, as if God had called them to be of his priuie Counſell. Thus then in a word he concludes, that none of theſe vaine maskes of vviſdome, nor knowledge, ſhall be able to hinder the Lord from ouerturning of their eſtate, becauſe he will bring all their iuggling tricks to nothing.

Verſ. 26. He*Or, raiſeth vp. confirmeth the word of his ſeruant, and performeth the counſell of his meſſengers, ſaying to Ieruſalem, thou ſhalt be inhabited: and to the cities of Iudah, ye ſhall be built vp, and I will repaire the decayed places thereof.

NOw the Prophet applies that which he ſaid before to his purpoſe: for albeit he hath ſpoken generallie, yet he reſpected a certaine end, that ſo he might fit his ſpeech to the purpoſe in hand, leſt the Iewes ſhould be troubled with this fained vviſdome of the Chaldeans, and ſo be brought to doubt whether God would at any time deliuer them or no. He oppoſeth their vaine predictions then to Gods promiſes, Gods promiſes, oppoſed to vaine predictions.that no man ſhould thinke this Monarchie was vtterlie exempt frō danger. Now the promiſe was this, Babylon ſhall fall, Chap. 21.9. But my people ſhall be ſet at libertie.

The Chaldeans derided theſe promiſes, as if they ſhould thus hauehave ſaid, Muſt wee needs fall? A ſort of wiſe men no doubt: as if we could not foreſee that by the ſtarres if any ſuch thing ſhould happen. The Lord therefore ſaith, that he will raiſe vp, that is to ſay, will accompliſh that which he hath promiſed, and will bring ſuch things to paſſe, as the wiſe men neither yet had, nor were able to coniecture. For the ſcorners eſteemed no better of theſe propheſies then of an vnprofitable ſound which ſhould forthwith vaniſh. Againſt ſuch an opinion hee oppoſeth the word to raiſe, therby ſhewing that God would cauſe his word to be beleeued.

The name ſeruant, may be vnderſtood of all the Prophets, vnleſſe we had rather ſay, that Iſaiah is chieflie heere ſpecified, as the moſt apparent witnes and meſſenger of this deliuerance. But there is no neede why we ſhould reſtraine this to one in particular, ſeeing it is a thing common to them all, being all called by one and the ſame name of Ambaſſadors or meſſengers of God: for he had ſent many vntounto them, that by a mutuall conſent they might the better vphold the faith of the people.

VnderUnder the word counſell, he comprehends Gods decrees, but not all: for it is vnlawfull to ſound the depth of thoſe ſecrets which he hath not reuealed to his ſeruants: but when he diſcouers that which he hath purpoſed to doe, wee ought to receiue the ſame with as great reuerence as if God himſelfe had opened his moſt ſecret counſels from heauen.See Deut. 29.29. Let men beware then how they giuegive ſcope to their appetites, to enquire further of things then God hath reuealed by the mouth of his Prophets. To be ſhort, his meaning is to commend the authoritie of his word which is vttered by the miniſtrie of men,Wha… authoritie God giues to his Miniſters. and that no leſſe then if they reuealed to vsus the eternall counſels of God.

Which ſaith to Ieruſalem.] After the Prophet hath ſpoken generallie, he fits his ſpeech in as particular a ſort as he can to the preſent purpoſe touching Gods promiſes, for otherwiſe the people could hauehave reaped little fruit by them. He names Ieruſalem therefore expreſlie, to giuegive them to vnderſtand that it ſhould be reſtored. In this therefore we are eſpecially to obſerue Gods power, in that he is able as oft as need is, miraculouſly to defend, yea and raiſe vp his Church euen from the gates of death. Doe we beleeue that he is true and almightie?The Church ſhall alwaies continue. Then may we be aſſured that there ſhall alwaies bee a Church: and when ſorrowfull times approch towards vsus, let vsus hope that hee will ſpeedily redreſſe all diſorders; for that which is heere ſaid to Ieruſalem, appertaines to the whole Church. If we be inforced at this day then to ſee her lie in the duſt, and her towers caſt to the ground, ſo as nothing but pitifull deſolations euerie where appeare; let vsus build vponupon this promiſe, that God in his time will build and repaire the decaied places thereof, and bring her to her perfect hue.

Verſ. 27. He ſaith to the deepe, Be dry, and I will dry vp thy floods.

SOme thinke the Prophet deſcribes Babylon here vnderunder a figure; neither doe I denie but it may be heere comprehended: yet I cannot allow that it ſhould be onelyonly reſtrained to her. For I had rather take it for ſome vnexpected mutation; becauſe hee ſhewes there will be a neceſſitie of ſuch a rare chāge, as if the people were to be drawne out of the bottome of the ſea: but he reſolues them, that God will be omniſufficient to ouercome all lets and impediments. As I thinke therefore, Iſaiah rather alludes to that firſt deliuerance, at what time God brought the people out of Egypt through the midſt of the ſea: as if he ſhould ſay; I hauehave done this for your fathers, hope for the like at my hands now, and thinke not that the waies through which you are to paſſe homeward,Experience ſhould breed hope in vsus. ſhall be ſtopped vp againſt you.

Verſ. 28. He ſaith to Cyrus, Thou art my ſhepheard: and hee ſhall performe all my deſire: ſaying alſo to Ieruſalem; Thou ſhalt bee built; and to the Temple, Thy foundations ſhall ſurelie bee laid.

The certaintie of the prophecies.THis is an excellent place. In which wee may conſider, not onelyonly the admirable prouidēce of God, but alſo a worthy teſtimonie of the truth and authoritie of his promiſes: for Cyrus Cyrus.was named here a long time before he was borne. How may that be proued? There was betweene the death of Manaſſes, who put Iſaiah to death, and the birth of Cyrus, more then an hundred yeeres. But ſay he had now been borne, who could hauehave foretold that hee ſhould hauehave come to Babylon,2. Pet. 1.21. frō the furtheſt mountaines in Perſia? Theſe things are worthy our obſeruation then; for they ſhew that Iſaiah ſpake not by the will of man: for who would euer hauehave thought that one called Cyrus, ſhould come with maruellous ſwiftneſſe from the remoteſt and moſt barbarous parts of the world, to deliuer Gods people? Whereas ſcoffers obiect, Obiect. that the Iewes might forge this after all was come to paſſe: it is ſo ſottiſh and abſurd a cauill, Anſ. that it needes no refutation. For during the captiuitie, the Iewes turned ouer theſe bookes, to confirme their hope touching their deliuerance: who doubtleſſe had been put cleane out of heart, if the Lord had not comforted them by theſe & ſuch liuely promiſes, which were as goodly monuments left to ſtrēgthen the minds of the faithfull in faith and hope. Neither doe I doubt but Cyrus himſelfe was much amazed, when he vnderſtood that God had appointed him to be the ſhepheard and leader of his people Iſrael: yea, it is verie likely alſo that it greatly inflamed his heart with ſuch a louelove towards the Iewes, that it framed him with readineſſe of mind to furniſh the Iewes with victuals and other neceſſaries for their iourney. Thus the Lord points him out with his finger, by whoſe hand he determined to redeeme his people; that ſo they might not gaze here and there for help in their perplexities.

And ſaith to Ieruſalem.] This is the concluſion which confirmes the former things; and all to aſſure them that Ieruſalem ſhould vndoubtedly be built againe. As alſo, that hereby they might conceiue in what deare and precious account God had them, when they ſhould ſee the Monarchy of the Eaſt giuen vp to the Perſians. And therewithall he ſhewes for what cauſe Ieruſalem ſhall bee reſtored: euen that Gods pure vvorſhip and ſeruice might be there againe erected. For hee promiſeth not this reſtauration to the end men ſhould ſeeke their owne eaſe or preferment, but that the Lord may be called vponupon of his ſeruants, in peace, in puritie, and in ſinceritie of heart: which it ſtands vsus in hand to obſerue diligently, becauſe many prefer their temporary pleaſures and profits, before the honour and worſhippe of God. In regard whereof, Haggai takes vp a bitter complaint againſt thoſe of his time; Is it time for your ſelues to dwell in your ſieled houſes, & this houſe to lie vvaste? Againe, You ſuffer this houſe to lie vvaſte, and yee runne eueryevery man vntounto his owne houſe: Haggai 1.4.9. and yet it was the Lords pleaſure they ſhould chiefly hauehave regarded his houſe. To this appertaines that which the Prophet addes, And to the Temple; Thy foundations ſhall be laid. Indeed we at this day hauehave no Temple of wood and ſtone which we are commanded to build,What Temples God would hauehave built him now. but the liuing Temples of the holy Ghoſt: 1. Cor. 6. to wit, our ſelues, becauſe he hath choſen vsus for his habitation. Theſe are the Temples which wee muſt build vp by the wholſome doctrine of Gods word, that we may be framed to an holy and an vpright conuerſation, and to render him the ſeruice due vntounto him. For this is the very cauſe why God will hauehave a Church in the world;Why God will hauehave a Church ſtill in the world. namely, leſt the memory of his bleſſed name ſhould bee cleane aboliſhed from among vsus.

Commentary on Isaiah, Commentary on Isaiah · Chapter 44

p. 460THE XLIIII. CHAPTER.

THE XLIIII. CHAPTER.