Commentary on Isaiah, Commentary on Isaiah · Chapter 45

Commentary on Isaiah · Commentary on Isaiah · Chapter 45

p. 475THE XLV. CHAPTER.

Verſ. 1. Thus ſaith the Lord vntounto Cyrus his anointed, whoſe right hand I hauehave holden to ſubdue nations before him: therefore will I weaken the loines of Kings,**Or, vngird. and open the doores before him, and the gates ſhall not be ſhut.

When God is determined to redeeme his Church, no impediments can hinder the effecting of it.ISaiah continues forth the matter which he beganne to hande in the latter end of the former Chapter. For hee ſhewes that God hath not promiſed deliuerāce to his people in vaine; becauſe hee had before ordained and decreed the meanes how to bring it to paſſe, according to his owne purpoſe. When there is queſtion made touching our deliuerance out of anie danger, we forthwith inquire by what means it may be effected; and alſo the reaſon of it. Now albeit God had rather hold vsus in ſuſpence, and ſo to conceale from vsus the meanes he hath already in his hand: notwithſtanding in this place he applies himſelfe to the weakneſſe of their mindes, and is contented to name the partie vnderunder whoſe conduct he purpoſeth to bring them home into their Country. For in regard their faith was to be ſharplie aſſailed by diuers temptations of other kindes; hee was willing heere to preuent this particular doubt, that ſo other troubles which befell them, might not vtterly cruſh them. To giuegive the more efficacie then vntounto his word, he turnes him to Cyrus, ſaying; I hauehave choſen thee to be my King. I vvill take thee by the hand, and vvill ſubdue nations before thee; ſo as they ſhall make paſſage for thee, and ſhall willingly yeeld themſelues vaſſals vntounto thee. For this turning of his ſpeech to Cyrus, was much more effectuall, then if the Lord had ſpoken onelyonly to his people.

Obiect. But ſome may thinke it ſtrange that hee calles him his anointed, ſeeing this title onelyonly appertained to the Kings of Iudah and Iſrael, in regard that they repreſented Chriſts perſon. For to ſpeake properly there is but one anointed of the Lord: according to which Habacuk ſaith; Thou wenteſt forth with thine annointed, for the ſaluation of thy people: Hab. 3.13. For the kingdome was ſet vp in the perſon of Dauid, which was the image of Chriſt; who for this cauſe among the Prophets, is called Dauid, & the ſon of Dauid, in many places: Ezech. 37.24. Hoſe. 3.5. I grant that the anointing which diſtinguiſhed this prieſtlie kingdome from other prophane gouernements was the ſpeciall: ſeeing then that this title appertaines onelyonly to the Kings of Iudea, it might ſeeme ſtrange that it ſhould heere be attributed to an idolatrous Pagan. For though Cyrus was inſtructed by Daniel, yet we reade not that he changed his religion: hee reuerenced indeede the God of Iſrael,Why Cyrus is called Gods annointed. and held him the ſoueraigne God aboue all creatures; but he was neuer drawne by this means to ſerue him in any ſinceritie, neither was he euer brought to forſake his idolatries and ſuperſtitions. God honours him thus far then, Anſ. as to call him his annointed; not with a perpetuall ſtile, but during the time he held the office of a deliuerer, and in reſpect he ſuſtained the perſon of God, both to reuenge the cauſe of the Church, and to redeeme the ſame out of the Aſſyrians hands: which office indeed, properly appertained to Ieſus Chriſt. This ordinary title then giuen vntounto Kings, muſt be reſtrained to this circumſtance, to wit, as he was the redeemer of Gods choſen in ſetting them at libertie. Whence wee may ſee how greatly God eſteemes the ſaluation of his Church, when in regard of one particular benefite, Cyrus an idolater is called his annointed.

I hauehave holden thy right hand] By this phraſe of ſpeech he ſignifies that Cyrus ſhall proſper in all his enterpriſes; becauſe hee ſhall fight vnderunder God as his Generall. Iſaiah affirmes then that Cyrus ſhall hauehave good ſucceſſe for the Churches ſake, that he may be fit to deliuer her. And in this he againe magnifies Gods prouidence, who in the midſt of ſuch troubles, aſſured the Iewes that he would ſo diſpoſe of things from heauen, that all ſhould worke together for the ſaluation of his elect. Now in reſpect that Cyrus could not well goe into Babylon, becauſe al Aſia bent their force to diſappoint him of his purpoſe; the Prophet in theſe words ſhewes, that God vvill ouerthrow all contrary power, that ſhall ſet it ſelfe againſt him. And becauſe mans chiefe ſtrength conſiſts in his loines, or reines, the Hebrewes take the vveakning of the loines, for the diſſoluing or weakening of the ſtrength. We may alſo expound it a little otherwiſe, to wit, that the Lord will ſpoile or vngird them; according to the common phraſe of the Scripture: for Kings at their coronation, are girt wit a girdle, it being a part of their royall furniture: Iob 12.18. In which ſenſe God ſaith in the fift verſe following, that he would gird Cyrus. I therefore reſt my ſelfe rather in this latter expoſition, that ſo the oppoſition may ſute the better. Hence it appeares thē that Kings hauehave no more power then the Lord giues them,Kings hauehave no more power then God giues them. neither can they vſe it in the defence either of themſelues, or their people, but by his commiſſion. For if he be pleaſed to diſpoile them of their principalities, they cannot defend the ſame againſt him, neither by force, nor by any meanes elſe whatſoeuer.

And I vvill open the doores before him.] By this phraſe, the Prophet meanes, that fortreſſes cannot reſiſt God, which (in generall termes) p. 476all will confeſſe: but yet they ceaſe not for all that to truſt in their towers of defence. For when Cities are enuironed with thick walles,The ſtrongeſt Fort…fications too weake, when the ſtrong God minds to redeeme his choſen. and that the gates are faſt ſhut, eueryevery one thinks himſelfe in ſafetie: contrarywiſe the Prophet ſhewes, that all fortifications are vnprofitable, and that the ſtopping vp of paſſages are but in vaine when the Lord will open the vvay to their enemies. Now howſoeuer it is not to be doubted but the gates were ſhut and ſurely barred: yet becauſe Cyrus marched with an incredible ſwiftnes through all places where he came, as if all Cities had giuen him way, the Prophet rightly affirmes, that all impediments ſhall be remoued.

Verſ. 2. I will goe before thee and make the crooked ſtraight: I will breake the braſen doores, and burſt the yron barres.

3. And I will giuegive thee the treaſures of darknes, and the things hid in ſecret places, that thou mayſt know that I am the Lord which call thee by name, and name thee, though thou haſt not knowne mee.

THeſe two verſes depend vponupon the former:Theſe two verſes depēds on the former. but in a word they ſhew, that Cyrus ſhall eaſily ouercome, and that in ſhort time, becauſe the Lord ſhall prepare the way for him; for this cauſe he promiſeth that the crooked way ſhall be made ſtraight, in reſpect that God will take away all obſtacles. Now becauſe money is the ſinew of warre,Money the ſinew of warre. and that Cyrus was to paſſe ouer the poore & barren mountaines of Perſia, Iſaiah tels him, that the treaſures which before were hid, ſhould fall into his hands, that being enriched with y^e ſpoile, he might furniſh himſelfe with all neceſſaries, for by treaſures of darknes, he meanes treaſures hidden and buried deeply in the earth. Now it appeares plainly by the hiſtories how theſe things came to paſſe: for after Creſus king of LydiaCreſſus king of Lydia. was taken, who was the richeſt king in the world, Cyrus recouered great treaſures. A man would neuer hauehave ſuppoſed then that he could hauehave made ſuch a generall Conqueſt, had not the cauſe of ſo good ſucceſſe been heere expreſſed: to wit, that the Lord called him forth, and guided him in his iourney, that in him he might manifeſt a notable ſigne of his power: for ſo much, that thou mayſt know, imports.

Cyrus no true conuert.I grant that Cyrus knew (as we hauehave ſaid) that God was y^e God of Iſrael, and did greatly reuerence him: yet he became no true Conuert for all that, neither did he imbrace the true worſhip according to the ordinances of Gods law. This therefore was a particular knowledge, to wit, ſo farre forth as he aſſiſted the Church, for whoſe deliuerance he was ordeined. It was needful then that he ſhould be in ſome meaſure touched with this knowledge, Cyrus was not indued with a ſauing knowledge.in regard of this worke of God which he had to performe. He ſpeakes not of that knowledge then by which we are enlightened, or of the ſpirit of regeneration, but of a particular knowledge, ſuch as the prophane and vnbeleeuers hauehave.

Which call thee by thy name.] Some barely expound this phraſe of ſpeech, that Cyrus was thus called of God before he was borne. But we hauehave ſaid heretofore, Chap. 43.1. that by theſe words y^e Prophet meant another thing, namely, that God calles thoſe by name whom he chuſeth and ordeineth to execute ſome ſpeciall worke, in which reſpect he ſeparates them from the common multitude, for this ſignifies a neerer and a more familiar calling. And in this ſenſe it is ſaid, that the good ſhepheard calles his ſheepe by name, Iohn 10.3. becauſe he knowes them diſtinctlie. But aboue all, this agrees to the faithfull, whom God accounts his flock, and of his familie, which grace he neuer vouchſafed to Cyrus. But in as much as he appointed him to be a ſpeciall Leader in ſuch a ſpeciall ſeruice, he ſtamped him as it were with rare and ſingular notes of his power. And thus much touching the cauſe why this title of Calling is giuen vntounto him.

Theſe words, The God of Iſrael, muſt be well obſerued, becauſe the ſuperſtitious are wont to attribute their victories to their Idols. And in that ſenſe Abacuk ſaith, That eueryevery one ſacrificed to his god, Aba. 1.16. They runne riot then in their talke, and forge ſuch a diuinitie as it pleaſeth them to conceiue of, in ſtead of acknowledging the only and true God. Now all that which is heere ſaid of Cyrus, may be applied vntounto vsus in a farre better ſenſe, to wit, that we frame not to our ſelues ſuch a knowledge of God as fits our owne appetites, but that we ſeparate him ſo from Idols, that he may only be rereceiued and acknowledged of vsus in one Ieſus Chriſt, out of whom we can worſhip nought but an Idoll, nay the very Diuell himſelfe.Out of Chriſt we can worſhip nothing but an Idoll, nay, the Deuill himſelfe. In this reſpect then let our knowledge ſurpaſſe that which Cyrus had, to wit, let vsus reiect all ſuperſtitions and idolatries, that wee may ſerue him in holines and righteouſnes (all the dayes of our life.)

Verſ. 4. For Iaakob my ſeruants ſake and Iſrael mine elect, I will euen call thee by thy name, though thou knoweſt not mee.

HE ſhewes the reaſon why Cyrus ſhall proſper thus happily in all his enterpriſes, euen for the conſeruation of Gods people. As if the Lord ſhould hauehave ſaid, Thou ſhalt obteine a glorious victorie, but it ſhall be more in reſpect of mine elect, then of thee: for, for their ſakes it is that I hauehave ſubdued kings and nations vnderunder thine obedience. By theſe propheſies then the Prophet meant to comfort the Iewes, leſt they ſhould deſpaire in the middes of ſo many calamities: and yet no doubt he alſo meant to teach Cyrus that hee was beholding to the Iewes for all his conqueſts, that by meanes hereof he might be enclined to vſe them with the better reſpect.

In the ſecond part of the verſe there is a repetition which amplifies the reaſon very p. 477much: and on the other ſide the Prophet ſhewes by what right the Iſraelites came to be Gods ſeruants, euen becauſe it pleaſed him freely to elect them. For it is not in the power of man to make himſelfe the ſeruant of God,It is not in the power of man to make himſelfe Gods ſeruant. or to obteine ſuch an honour by his owne free will. This word elect therefore is added as an expoſition of the former member, and yet the end of our election is therewithall ſet downe. For God finding vsus the very bondſlaues of Satan by nature,The end of election. calles vsus by his free grace, that we being ſet at libertie, ſhould become his ſeruants: notwithſtanding he ſhews, that no man is worthie in himſelfe of this fauour, but he which is elect. For who dares brag that he hath merited ſo great a benefit? Or what can we doe, or offer vntounto God? We are not ſufficient of our ſelues, but the Lord makes vsus ſufficient, as S. Paul ſaith, 2. Cor. 3.5. His free election therefore is free, and is the very foundation of our ſaluation:Gods free election the foundation of our ſaluation. and the ſeruice is but the end, which we of dutie owe vntounto him.

Now, howſoeuer this be reſtrained to the hiſtorie of Cyrus, yet thence we may gather a generall doctrine. For when God cauſeth ſuch diuerſities of changes in the world, he therby procures the ſaluation of his Church, and wonderfullie conſerues it, euen in the middeſt of theſe tempeſts. We (for the moſt part) are as blind as beetles in viewing the works of God: but yet wee muſt hold it for a ſure principle, that he neuer forgets his Church,A ſure principle: God neuer forgets his Church. no not then when a man would thinke heauen and earth would goe together: nay then by ſecret meanes he brings forth her light as the noone day, that all in concluſion may indeed confeſſe that himſelfe is the protector and defender of the ſame.

Lib. 11. Chap. 8. Ioſephus. Alexander the Great. Iaddus the hie Prieſt.Ioſephus recites a memorable hiſtorie of Alexander the Great, who hauing beſieged Tyre, ſent Ambaſſadors to Ieruſalem to aske the tribute which the Iewes payed to Darius. Jaddus the high Prieſt who had ſworne to pay this tribute, would in no wiſe obey Alexander, but refuſed to pay it him: this tyrant ſcorning ſuch a refuſall, and in a maner being readie to burſt with pride, determined the deſtruction of Ieruſalem; and indeed hauing ouercome Darius, he fits himſelfe for the execution of his deliberation. The hie Prieſt Iaddus comes forth clothed with the Prieſtly robes, and with other Prieſts met Alexander. Alexander no ſooner beheld them, but he alights from his horſe, and fell downe at the hie Prieſts feet in ſigne of reuerence. As all ſtood amazed at this, as at a thing extraordinarie, and cleane contrarie to his purpoſe, thinking he had bin beſides himſelfe; Alexander anſwered Parmenion, Parmenion.(who only amongſt the reſt asked him what he meant) that he worſhipped not this man, but God, whoſe office Iaddus ſuſteined. As alſo, that whileſt he remained at Dion a Citie of Macedonia,Dion, a Citie in Macedonia. he had ſeene in a dreame a man ſo apparelled, which preſented himſelfe vntounto him in the perſon of God, willing him to take Aſia: alſo, promiſing to be the conductor of his armie, that he might not doubt of the victorie, and for this cauſe he ſaid he could not content himſelfe with ſufficient admirations in beholding this hie Prieſt. Thus Ieruſalem was deliuered, the mouth of the Lyon ſtopped, who thought of nothing but gorging himſelfe with the pray; nay, ſhe gat greater libertie of him then ſhe inioyed before, beſides great gifts and large priuiledges.Why this hiſtorie is alledged.

Now I hauehave alledged this hiſtorie to ſhew that the Church of God is preſerued in the middes of all dangers by ſtrange and vnexpected meanes, for the times were then very troubleſome, and no one corner in the world almoſt remained in quiet. But aboue all, Iudeah ſeemed to be appointed vntounto robberies and ſpoilings; and yet behold the Church deliuered as it were by a miracle, whileſt other countries were waſted, and the forme of them vtterlie changed.

That which is added in the end of the verſe, though thou haſt not knowne me, ſerues for the greater amplification, not only to teach Cyrus that theſe his endowments were no parts of his merits, but that he ſhould not deſpiſe the God of Iſrael, albeit he knew him not. The Lord often aduertiſeth vsus that he preuents mens induſtries, that he might vtterlie caſt downe all high conceits of fleſh and blood. But he had another end in preuenting of Cyrus, for if he had thought that God had giuen theſe victories vntounto him for his owne ſake, then would he like enough hauehave ſcorned the Iewes, yea and would hauehave vſed them but as his vaſſals and ſlaues. The Prophet ſhewes therefore that Cyrus his deſerts were no cauſe of this, but that he deliuered the people out of their enemies hands, becauſe God fauored them: for this poore blind Infidell would hauehave bin readie to hauehave tranſported that ouer vntounto his Idols, which was due to the liuing God; becauſe being beſotted in his ſuperſtitions, he would neuer hauehave giuen obediēce to that God willinglie who was a ſtranger and vnknowne vntounto him, vnleſſe he had firſt of all bin inſtructed by this propheſie.

Verſ. 5. I am the Lord and there is none other: there is no God beſides me: I**Or, apparelled. girded thee though thou haſt not knowen me.

HE confirmes the former ſentence:A confirmation of the former ſentence. for it is no ſuperfluous repetition. Truly it was neceſſarie that Cyrus ſhould be often vrged with this point, that there was but one God, vnderunder whoſe power all potentates and nations are tributaries, that being rid by this meanes from all impoſtures, he might be whollie turned to the God of Iſrael. Moreouer, the Prophet more expreſlie ſhewes, that no diuinitie is to be ſought out of him:No diuinitie to be ſought out of God. as if he ſhould ſay, Looke that thou attributeſt not this victorie to thine Idols, neither conceiue thou any confuſed god in thine owne braine, as fooliſhmen are wont to doe: but be thou aduertiſed that it is the God of Iſrael only that is the author of this conqueſt. It is like enough that Cyrus made no great vſe of this ſermon, neither that he forſooke his Idols to p. 478cleaue to this true God; yet no doubt he had many flaſhings in his mind, which made him after a ſort to acknowledge a Godhead, and that this God had the whole world at his becke. But howſoeuer Cyrus neglected this doctrine, yet the members of the Church ought to imbrace it, that they may boldly reiect all falſe gods.

I hauehave apparelled, or girded thee. This apparrelling anſwers to the nakedneſſe whereof he ſpake before, ſaying; The loines of Kings ſhall be vngirt: for he is ſaid to apparell ſuch as he furniſheth with ſtrength to the battell: 1Pſ. 18.32. to make them conquerors. Whence we may gather, firſt that men hauehave no more courage then that which God inſpireth them 2withall by the power of his Spirit. Secondly, that neither armor nor armies ſerues to any 3purpoſe, if God be not for vsus. Thirdly, that it is he onelyonly who gouernes all hurly burlies, and giues the victory to whom it pleaſeth him, leſt any ſhould thinke that things fall out by chance.

Hee repeates againe, though thou haſt not knowne me, to confirme this point the better; to wit, that Cyrus obtained nothing of God, 1but for Iacobs ſake: verſ. 4. firſt, that he might thankfully acknowledge ſo great a benefit: 2and as a teſtimonie of his thankfulneſſe, hee might indeuor to ſhew kindnes to the people of God.

Verſ. 6. That they may know from the riſing of the Sunne, and from the Weſt, that there is none beſides me. I am the Lord, and there is none other.

God would hauehave the memory of his mercies retained in his Church.THe Prophets meaning is, that this worke ſhould bee ſo excellent, that all nations ſhould extol and magnifie Gods name therein; yet was it not forthwith accompliſhed. For albeit the fame of this victory was ſpread far and neere, yet few perceiued that the God of Iſrael was the author of it. But after it was manifeſted to thoſe that dwelt neere, it was divulged alſo to others, till at laſt the newes thereof came to the vvhole vvorld. Neither doth hee foretell what ſhould by and by fall out; but that which was afterwards to be accompliſhed, notwithſtanding theſe things were a long time concealed. The Lord then would not ſuffer the remembrance of ſuch a deliuerance to vaniſh, but would hauehave the ſame to be called to mind by continuall admonitions, to the end the nations furtheſt remote, might celebrate the memorie of this deliuerance from generation to generation, euen to the worlds end.

Wee ought likewiſe to obſerue that which I hauehave touched before, to wit, that the Prophet ioines the firſt prophecies with the laſt, becauſe the returne of the people was as a beginning and forerunner of the generall deliuerance to come. And thus he ſpeakes of the true and perfect reſtauration of the Church. Adde alſo, that although men by their malice and vnthankfulneſſe ſhould burie theſe glorious works in obliuion:See the firſt ſection after the ſeuenth verſe, for the further expoſition of this ſixt verſe. yet it followes not thereupon, that the ſame ſhould not cleerely ſhine in the view of the whole world; for they ceaſe not to retaine their glorie ſtil, though the blind (worldlings) hauehave no eies to behold them.

Verſ. 7. I forme the light, and create darkneſſe: I make peace, and create euill: I the Lord doe all theſe things.

AS if he ſhould ſay; Thoſe who were wont to attribute all things to fortune,As I thinke, this whole ſection belongs to the ſixt verſe. or to Idols, ſhall now know the true God: ſo as they ſhalt attribute all power and glory, yea and the adminiſtration of all things to him only. He ſpeakes not of a perfect knowledge; albeit the ſame be required to attaine vntounto the vnderſtanding of former things. Now ſeeing the Prophet affirmes, that the very Pagans ſhall vnderſtand, that this whole action is ordered and gouerned by the prouidence of God; it ought to make thoſe that beare the name of Chriſtians to bluſh, when they rob him of his power, to giuegive it to diuers ſorts of gouernours, forged in the ſhop of their owne braines; as they doe in the Papacie. For what an acknowledging of God call you that, to giuegive him onelyonly bare and naked titles? For as he is the true and onelyonly God, ſo muſt wee aſcribe vntounto him his abſolute and full authoritie, which hee hath in ordering & diſpoſing of all things at his pleaſure, both in heauen and in earth.

By theſe words of light and darknes, vnderunder a figure he vnderſtands as well peace and war, as proſperite and aduerſitie.Light and darkneſſe taken for proſperitie and aduerſitie. Obiect. Anſ. Afterwards, according to the phraſe of the Hebrewes, he extends the word peace, to all good ſucceſſes; which plainly appeares by the oppoſition: for he not onelyonly oppoſeth peace to war, but to all other miſhaps. Some giddy heads wreſt this word euill, as if God were the author of it: but it is euident enough to him that hath eies to ſee, how ſhamefully they abuſe our Prophets teſtimony. For that which is plainly oppoſed, expounds the ſignification of the word: adde if you will, that the members ought to be referred one to another: for he oppoſeth peace to euill; that is to ſay, to wars, calamities, and other aduerſities. If he had oppoſed righteouſneſſe to euill, they might hauehave had ſome pretext: but this oppoſition of things ſo directly contrary, is eaſilie vnderſtood. And yet the common diſtinction is not to be reiected; to wit, that God is the author of the euill of puniſhment, but not of the fault.God is not the author of euill, as ſome would hauehave him. A common diſtinction. God the author of the euill of puniſhment, not of the fault. A falſe doctrine of the Sophiſters. 1. King. 11.14 23.1 Kgs 11:14 But the Sophiſters doe expound it amiſſe: for although they confeſſe that famine, plague, warre, vnfruitfull ſeaſons, and ſuch like ſcourges doe come of God, yet they denie him to be the author thereof when they befall vsus, by reaſon of men. Which is a falſe doctrine, and vtterly croſſeth the Prophets words: for the Lord often raiſeth vp the wicked to correct vsus by their hand; as it appeares by many teſtimonies of the Scripture. I grant the Lord inſpires not euill into them, but he vſeth it as a meanes to chaſtiſe vsus, and therein performes the office of a iuſt Iudge. Did he not ſo ſerue himſelfe of Pharaohs hardneſſe p. 479of heart,Exod. 2.23. & 1.11.Exod 2:23Exod 1:11 and others, to afflict his people? Let vsus therefore hold faſt this doctrine, to wit, that God onelyonly is the author of all things:God the author of all things, and how. that is to ſay, he ſends aduerſitie and proſperitie, howſoeuer hee vſeth mens induſtries therein; that ſo nothing may bee attributed to fortune, or to anie other cauſe whatſoeuer.

Verſ. 8. Ye heauens ſend downe dew from aboue, and let the clowdes droppe downe righteouſneſſe: let the earth open, and let ſaluation and iustice grow forth; let it bring them forth together: I the Lord hauehave created him.

The doctrine of this verſe was very effectuall to confirme the faithfull in the expectation of their deliuerance to come.SOme thinke this ſhould be a forme of praier, which the faithfull were to vſe in waiting for that deliuerance whereof the Prophet ſpeakes. And thus they ioine this verſe to the former; The Lord will not deliuer you by and by, it ſhall be your duties therefore to ſolicit him by your praiers. But I expound it otherwiſe, to wit, that the Prophet ſpeakes ſtill in the name of the Lord, who in regard of his abſolute power, hath heauen and earth at his becke; and heere commands them in his name to apply themſelues to further the reſtauration of the Church. This verſe therefore hath great force in it to confirme the faithfull in the hope of their redemption to come: for which way ſoeuer the Iewes turned their eies, they ſaw nothing but matter 1of deſpaire. If they looked towards heauen, 2behold God an angry Iudge: if they looked towards the earth, they ſaw nothing but tokens of his wrath to preſent themſelues about them on eueryevery ſide, ſo as they could hope for nothing that was good. Iſaiah therefore confirmes their faith, and commands heauen and earth, which promiſed nothing but threats and terrors, to bring forth iustice and ſaluation: which kind of ſpeech hath greater weight in it, then if God himſelfe had promiſed that this ſhould hauehave come to paſſe. For the elements, who are ready preſt at Gods commandement, are in this ſenſe ſaid to receiue and vnderſtand the charge inioined them of God. Thus then the ſentence runnes all with a breath, which would be but abrupt, if this verſe were to be vnderſtood of praier.

Now this phraſe of ſpeech is vſuall in the holy Scripture: as in the Pſalmes; The mountaines ſhall bring peace to the people by Iuſtice: Pſal. 72.3. Truth ſhall bud out of the earth, and righteouſneſſe hath looked downe from heauen: Pſal. 85.11. Alſo, mercy and truth are met together, righteouſneſſe and peace hauehave kiſſed each other. In thſe places Dauid deſcribes the kingdome of Chriſt, and the felicitie thereof, ſhewing that righteouſneſſe and peace, mercy and truth, ſhall raigne therein together. And the very ſame thing the Prophet toucheth in this place.

Now he alludes to thoſe meanes that ſerue for our ordinarie food; for our naturall life is ſuſtained and maintained by bread, and the fruits of the earth, in regard we ſtand in need of ſuch helpes. But the earth will not be ſit to bring forth theſe fruits, vnleſſe the heauens doe refreſh the ſame by often raining downe vponupon it out of the cloudes, that afterwards it may become fertile, and bring forth fit nouriſhment both for man and beaſt.

By the word iustice Iuſtice.he meanes nothing elſe but the faithfulneſſe of the Lord, whereby he defends and conſerues his Church, in as much as he cauſeth iustice to diſtill from the heauens; that is to ſay, a right order of gouernment, the fruit whereof is ſaluation. Saluation a fruit of Iuſtice.For he ſpeakes heere of the deliuerance of the people out of Babylon; in which deliuerance the Lord ſhewed himſelfe to be the protector of his Church. Now hauing attained the naturall meaning of the words, we muſt thence deſcend to Chriſts kingdome,The Kingdome of Chriſt. whereunto theſe words ought indeed to be referred: for God hath not limitted theſe promiſes within the compaſſe of a few yeeres; but continued on his benefits euen to the very comming of Chriſt, in whom all theſe things were abſolutely fulfilled: no doubt then but the eternall iustice and ſaluation brought by Chriſt, is heere ſet before vsus: but wee muſt firſt reſtraine this expoſition, to the returne of the people out of captiuitie.

Verſ. 9. Woe bee to him that ſtriueth with his maker,**Or, let the pot contend againſt the pots. the potſhard with the potſhardes of the earth: ſhall the clay ſay to him that faſhioneth it, What makeſt thou? or thy worke, it hath none hands?

10. Woe vntounto him that ſaith to his father; What haſt thou begotten? or to his mother; What haſt thou brought forth?

THis place is diuerſly expounded:The firſt expoſition of this place. for ſome vnderſtand it of Balthazar, who (as we ſee in Daniel) lifted vp himſelfe proudly againſt God, in prophaning the holie veſſels of the Temple: but this is too conſtrained an expoſition. The ſecond…he ſecond expoſition. may ſeeme more probable; to wit, that the Lord giues and grants more to his choſen, then a father will doe to his children, or a workman to his worke: for thoſe who expound the words thus, thinke that the Prophet ſpeakes heere by way of compariſon in this ſenſe: If a ſonne ſhould riſe vp againſt his father, and contend with him, ſhould he get any audience? No: for a father will keepe and retaine his owne authoritie, and in this behalfe would iuſtly reiect his ſonne. The like would alſo fall out, if the clay ſhould riſe vp againſt the Potter. Yet God permits vsus to contend with him, and offers himſelfe freely to ſatisfie any of our demands: and thus they ioine the tenth and eleuenth verſe together, thinking that the patience of God appeares, in that he deales thus fauourably with vsus, and humbles himſelfe more then mortall men are commonly wont to doe towards their children. I grant that this p. 480expoſition hath more colour then the former, but both of them are farre wide from the Prophets intention.

The third and moſt naturall expoſition.The ſimple and plaine meaning of the Prophet therefore as I thinke is this, that Iſaiah here repreſſeth mens complaints, who murmure and pleade againſt God in the time of aduerſitie. This admonition therefore came in due place, to teach the Iewes willinglie to receiue the conſolation offred, that they might be fitted to beare the croſſe patientlie and with a ſetled mind: for as oft as God holds vsus in ſuſpence,Murmurings a…iſing from fleſh and blood. the fleſh ſolicits vsus to grudge on this maner: Wherefore doth he not rather that which we would hauehave him to do? What meanes he to vex vsus thus in deferring his help ſo long? Now, that the Lord might beate back ſuch a preſumption, he ſaith, Shall the pot contend with the potter? Shall a ſonne pleade with his father? And ſhall not I then much more deale with you as it pleaſeth me? What remaines then but to beare his ſtripes patientlie? For it is our duties to let him freely execute his office, and by no meanes to withſtand his ſoueraigne power and authoritie. As touching the word Wo, I take it for a particle of expreſſing him that rebukes and corrects.

Let the pot ſtriue vvith the pots. That is to ſay, let eueryevery one ſtriue with his equall, as we vſe to ſay in our common prouerb, Let the pot cleaue the pots of the earth. For in ſending men to their like, he taxeth their boldnes and preſumption, for not conſidering that in contending vvith God, P…ouerb.they ſought nothing elſe but how to plunge themſelues into their owne ruin. As if he ſhould ſay, Doe yee know with whom yee hauehave to doe? Let them know that God will euer be ſtronger then man, and they ſhall be conſtrained in the end to giuegive place. But if they ſo farre forget their owne brittlenes, that like Giants they dare ſcale the heauens, then ſhall they proue by experience (it may be when it is too late) that they medled with their match, and that they hauehave contended with their Maker, who can eaſily daſh his veſſels in pieces one againſt another, yea and beate them to pouder, as the potter doth the veſſels which he hath formed.

Some expound the word Keraſim workemen, or potters, and vnderſtand it thus, Shall the pot riſe vp againſt the potter? But they take one letter for another, to wit, ſhin for ſin, which they might eaſily doe. I had rather therefore follow the common reading, and content my ſelfe with this ſenſe, Shall the clay ſay to him that formed it? The Potter as we know hath power to make what veſſell he will: the Father hath authoritie to command his children; and ſhall God hauehave leſſe power and authoritie? The Prophet therefore reproues thoſe which contend with God in aduerſitie, in that they can not beare their afflictions patientlie. Such muſt learne to giuegive eare to the admonition of S. Peter; Submit your ſelues vnderunder God, ſaith he; and humble your ſoules vnderunder his hand: Bow your necks to his yoke, 1. Pet. 5.6. Striue not with him that is ſtronger then thy ſelfe, if he exerciſe thee with diuers calamities, for power belongs vntounto him to gouerne vsus according to his good pleaſure. If we ſtand to diſpute with him,No diſputing with God. he wil vſe ſuch inuincible arguments againſt vsus, that being conuinced, we ſhal be inforced to giuegive place. But if it ſo fall out that he doth not by and by repreſſe our pride, it is not becauſe he is deſtitute of reaſon, but becauſe in equitie we ſhould leaue vntounto him the right to diſpoſe of vsus after his will: an honor, which he iuſtlie reſerues to himſelfe, that his creatures preſume not in the pride of their hearts to aske a reaſon of his doings. Is there any thing more diſhonorable then to reiect his iudgements, when we liſt not to approue of them?

S. Paul vſeth the ſame ſimilitude, but it is in a matter of an higher nature, for he diſputes about the point of Gods eternall predeſtination, and manifeſts mens blind conceits, who reaſon with God why he hath choſen ſome, and reiected others. Then he ſhewes, that men at the leaſt ſhould giuegive God as much priuiledge as to a Potter or workeman, and cries out, O man, who art thou that pleadeſt with God!Iob. 9.4.Job 9:4 Shall the thing formed ſay to him that formed it, vvhy haſt thou made me thus? Hath not the Potter power ouer the clay? &c. Rom. 9.20.21. Who ſhall dare to oppoſe himſelfe againſt God?S. Paul and Iſaiah accords together though with ſome difference. The Apoſtle then accords with our Prophet, though S. Paul vſeth the ſimilitude in a different matter and of greater conſequence: and yet both affirme that God hath an abſolute power ouer men, to the end they ſhould ſuffer themſelues to be ordered and gouerned by him, patientlie bearing all his corrections: the only difference is, that Iſaiah ſpeakes of things which concerne this preſent life; and Paul, of thoſe that concerne life euerlaſting.

Or thy vvorke it hath no hands.] The Prophet obſerues mens vſuall formes of ſpeaking, as when we ſay, Set to the laſt hand,Mettre la dernier main. when a piece of worke is vponupon finiſhing, and that mens hands wax feeble whileſt the work is rough and vnpoliſhed. So, as oft as men murmure againſt God for not applying himſelfe to their deſires, they therein accuſe him either of ſloth, or of ignorance.

Verſ. 11. Thus ſaith the Lord, the holy one of Iſrael, and his maker, Aske me of things to come cōcerning my ſonnes, and concerning the works of mine hands: command you me.

I HaueHave told you alreadie that I like not of their iudgements who knit this verſe ſo with the former, as if God giuing ouer his right, ſhould giuegive the Iewes free leaue to enquire more of him then a child of his father. The other expoſition differs not much from this, to wit, that the Iſraelites are miſerable in that they vnderſtood not Gods will; yea, in that they refuſed to know it, and would not ſeeke for comfort, but reiected it when it was offred: in a word, that their owne follie was the cauſe why their afflictions ouercharged them, and that they could finde no conſolation p. 481vnderunder them; becauſe they would not enquire at the mouth of the Lord. If we receiue this expoſition, we muſt preſuppoſe that he ſpeakes of an other kinde of inquiſition. For though it be a thing vnlawfull to enter into Gods ſecrets, yet of his goodneſſe hee vouchſafes to diſcouer to his Children ſo much thereof as is expedient for them to know. And, it is alſo good reaſon that as oft as he opens his ſacred mouth; we ſhould carefully lend our care to all that which he manifeſts vntounto vsus. Now we may alſo ſee the ſelfe ſame fault at this day in our ſelues; wherewith Iſaiah reprocheth the auncient people the Iewes.

But it is more likely this ſentence depends vponupon the former, ſo as it is an application of the ſimilitude, in this ſenſe; It is not lawfull for the ſonne to conteſt with his father, nor the clay to ſtriue with the Potter; how much leſſe ſupportable is that libertie, which mortall men take vntounto themſelues, when they will preſcribe rules vntounto God, how hee is to order his children? for otherwiſe the ſentence ſhould be both doubtfull and diſmembred. But theſe two members ſute very well together; the pot ſuffers his Potter to doe what him liſteth; and he which is begotten of a mortall man, dares not contend with his father: ſhall not I then, who am the Creator and ſoueraigne Father of all, hauehave as much power ouer my creatures & children? If any like the firſt expoſition better, then Iſaiah blames mens folly, in that they neglect to aske of God, or to learne from his mouth, the things that may comfort them: for they might eaſilie hauehave perceiued by the prophecies,The beſt remedie wee can vſe for our ſuccour in aduerſities. what care God had of them, and thereby might hauehave come to the knowledge of the end of their miſeries.

And queſtionleſſe the onelyonly remedie in aduerſitie is, to goe and aske counſell at the mouth of the Lord, and not to fix our eies vponupon the outward eſtate of things preſent; but in our ſpirits to comprehend the ſaluation to come, which the Lord hath promiſed vsus. For he is faithfull (as the Apoſtle ſaith) and will not ſuffer vsus to be tempted aboue that we be able to beare, but will giuegive an happy iſſue with the temptation, and will augment his graces in vsus: 1. Cor. 10.13.

As touching that which is by and by added, command you me: it is not to be taken by way of an imperious authority; for what hauehave we to command God, or vrge him contrary to his will? No, wee are to be commanded and vrged by him: for none can profit in Gods word, vnleſſe hee bring a modeſt and meeke ſpirit. In theſe words the Lord offers himſelfe ready to teach vsus, to the end vve might bee bold to aske of him concerning ſuch things as are expedient for vsus to know. As if he ſhould ſay; Aske of mee, I am ready to inſtruct you in things needfull for your comfort. And yet becauſe this manner of ſpeech ſhould be ſomewhat improper, me thinks that the complaint whereof I ſpake before, is the fitteſt, to wit, that God is ſtripped as it were of his fatherly authoritie, if he be denied liberty to hold his Church vnderunder a profitable diſcipline.

And thus this word Command, is to be taken in euill part, when men hauing ſhaken off all modeſtie, ſhall make no bones to ſummon God before them, and to question with him of whatſoeuer comes in their braine, as if he were their ſeruant. Which yet appeares better by the word aske: as if he ſhould ſay; You ſhall doe well to teach mee how to forme and frame my worke. In a word, the Prophets meaning is, to exhort men to modeſtie and patience: for they no ſooner begin to fall a diſputing with God, but it is all one as if they went about to pull him out of his high and heauenly throne. Now in this, he ſpeakes not onelyonly to the Iewes; but as was alſo needfull to repreſſe the blaſphemies which then walked apace through the mouthes of prophane Idolaters. It is as much to ſay thē, as if God in theſe words meaning to maintaine his owne right, ſhould refute the murmurings and repinings of all the world: and that in this manner, Whither will your pride and preſumption ſtretch at laſt, ſeeing you will not ſuffer me to be maſter in mine owne workehouſe, and to gouerne my familie as I thinke good?

Verſ. 12. I hauehave made the earth, and created man vponupon it: I, whoſe hands hauehave ſpread out the heauens, I hauehave euen commanded all their armie.

IT ſeemes as if the Prophet meant ſimply to defend and maintaine the power of the true God againſt the falſe,This verſe containes an argument taken from the leſſe to the greater. as hee hath done before: ſo as this ſentence ſhould containe in it a ſecret oppoſition between the true God, and the Idols whom the ſuperſtitious adore. Fooles are wont to inquire at their Idols, as if the world were by them ruled and gouerned. But God on the contrary calles vsus to himſelfe, telling vsus that it is hee onelyonly who hath created heauen and earth, and hath placed man vponupon it, and that he hath ſpread out the heauens, &c. Gen. 1.1.7. and 2.15. But, as I thinke, it is better to apply this whole ſpeech to the circumſtance of this place. For can any thing be more prepoſterous, then to leaue men vnimpeached, whileſt they preſume to call Gods authority into queſtion, whoſe maieſtie ſurpaſſeth the very heauens? He couertlie taxeth then the rage of men, which dare inſolently aduance themſelues euen aboue the heauens themſelues: but therewithall he aduertiſeth them, that if God ſhould bee brought to make his iuſt defence, that hee would find ſufficient reaſons to maintaine his owne cauſe. For if he gouerne the whole world in generall, then muſt he needs hauehave a ſpeciall care of his choſen: neither reſpects he ſtrangers ſo farre, as to forget his owne houſhold ſeruants, now ſcattered here and there, and wandring to and fro. Thus I expound this verſe then, Muſt I, whoſe infinite and incomprehenſible wiſdome and power, ſhines in the creation & gouernmēt of heauen & earth, not only be tied to mens lawes, but be abaſed beneath their condition? But if any miſdoubt of mine equitie heerein, if I gouerne and order p. 482all things by my power; ſhall I not much more be carefull of thoſe, whom I hauehave adopted for my children? ſhall I not watch for their ſaluation? And thus it is an argument taken from the leſſe to the greater: in which ſenſe it agrees very well with the Scripture.

We know wee are adopted of God, vponupon condition that being receiued into his protection, he ſhould keepe vsus by his power, ſo as none can hurt vsus without his leaue. If a poore ſparrow cannot fall to the ground without his will (as Ieſus Chriſt ſaith) Mat. 10.29. will he vnaduiſedly expoſe vsus to the rage and crueltie of our enemies? vsus (I ſay) whom he priſeth aboue many ſparrowes? Seeing God then nouriſheth and vpholds all creatures by his prouidence, hee cannot forſake his Church, which hee prefers aboue the whole world. To this prouidence of God ought we to runne then, as oft as things are in a deſperate eſtate; that ſo wee may not ſinke vnderunder the temptations, by which Satan ſeekes to aſſaile vsus on eueryevery ſide.

Verſ. 13. I hauehave raiſed him vp in righteouſneſſe, and I will direct all his waies: hee ſhall build my Citie, and hee ſhall let goe my captiues, not for price nor reward, ſath the Lord of hostes.

THe Prophet proſecutes that argument now, which he fell in hand withall in the beginning of the Chapter:A proſecutiō of that argument the Prophet began to hādle in the beginning of this Chapter. for intending to aſſwage their afflictions, which were verie ſharpe and tedious, he giues the Iewes hope of deliuerance, and beckening vntounto them with his hand (as it were) wiſheth them to wait for an aſſured redemption. As if hee ſhould ſay; Albeit it ſeemes you be now forlorne, yet the Lord will deliuer you from death. From the very matter it ſelfe then, it is eaſie to collect for what cauſe Iſaiah intermingled the former reprehenſion: for had he not broken off his ſpeech, to fall into this digreſſion, the Iewes might hauehave been driuen into deſpaire through impaciencie.

In righteouſneſſe, ſignifies iuſtly anſt truly, and is taken relatiuely; becauſe he renders a reaſon why God was determined to raiſe vp Cyrus, to wit, in regard that himſelfe is that faithfull gardian of his Church, who neuer failes thoſe that ſerue him Some expound; In righteouſneſſe: that is to ſay, that hee may puniſh the Chaldeans: others, that the iuſt may raigne more iuſtly. But the Prophet reſpected none of theſe things.

Iuſtice is often in the holy Scriptures taken for faithfulneſſe;Gods iuſtice eſpecially ſhines in the ſaluation of his Church. for Gods righteouſneſſe ſhines eſpecially in defending of his Saints: in which hee ſhewes a ſingular token of his ſoueraigne and vnſpotted vprightneſſe: Pſal. 5.9. and 7.18. and 22.32. For though there be not ſo much as one of Gods workes, in which there is not ingrauen a marke of his righteouſneſſe; yet the moſt ample and excellent teſtimonie thereof, appeares in the ſaluation of the Church. His meaning is then, that he raiſed vp Cyrus to manifeſt his righteouſneſſe, in that hee was ordained the Captaine to conduct the people home out of captiuitie.

By theſe wordes, my Citie, hee meanes Ieruſalem, which he calles his, becauſe hee would hauehave his name there to be praiſed, and to be particularly conſecrated vntounto his honour: as himſelfe declares Exod. 20.24. where he ſaith, In all places where I ſhall put the remembrāce of my name, there wil I come vntounto thee and bleſſe thee. Now there was none other Citie appointed for Sacrifices, vowes, Pſal. 46.4, 5. & 132.14.Ps 46:4Ps 46:5Ps 132:14and prayer but this: which is the reaſō why it is called the Citie of God; The dwelling of the moſt high; becauſe God is in the midſt of it. And in an other place; This is my reſt for euer. But Cyrus built not this Citie with his owne hand: but only, by his decree forbad, that any ſhould hinder the reedifying of it.Reade Ezra 6. from verſe 3. to 15.Ezra 6 Beſides, he gaue to the people all things needefull for their returne.

Not for price: that is to ſay, for nothing. It is no ordinarie matter for a Conqueror to let looſe his priſoners: For hee either puts them to their Ranſome, or impoſeth vponupon them ſome very hard conditions. But Cyrus did none of theſe things: Whence it followed, that ſuch a deliuerance happened not by the will of man, but by the ſpeciall decree of God. The word Captiuitie, is heere taken for Captiues: becauſe it is a noune Collectiue.

Verſ. 14. Thus ſaith the Lord; The labour of Egypt, and the merchandiſe of Ethiopia, and of the Sebeans, men of ſtature ſhall come vntounto thee, and they ſhall bee thine: they ſhall follow thee, and ſhall goe in chaines: they ſhall fall downe before thee, and make ſupplication vntounto thee, ſaying; **Or, onelyonly.Surely God is in thee, and there is none other God beſides.

HEe ſpeakes againe of the reſtauration,A note of true conuerſion, when we worſhip that God which is acknowledged in the Church. which was afterwards effected by the permiſſion of Cyrus: but wee muſt remember what I hauehave ſaid often before; to wit, that theſe promiſes doe ſtretch themſelues further off: for they comprehend vnderunder them, all the time which ranne out betweene the returne, vntill Chriſts appearing. And if the readers doe ponder this well, and ſhall ſeriouſly weigh the Prophets forme of ſpeaking, heere will be found nothing ſuperfluous nor exceſſiue. Now Iſaiah alludes to that coſt and charges which Cyrus was at, in furniſhing the Iewes with neceſſaries to rebuild and adorne the Temple withall. For then was fulfilled that which hee ſaith touching the labour of Egypt, and the merchandiſe of Ethiopia, vvhichwhich ſhould come vntounto the Iewes: for theſe two Countries were tributaries and ſubiect to the kings of Perſia. Of theſe tributes, the Temple of Ieruſalem was reſtored: which reſtauration was but a beginning of that which was accompliſhed by Chriſt. Neither was this ſeruice of ſtrāge nations to Gods people ought elſe, but a forerunner of that obediēce which diuers Countries were afterward to yeeld to the Church of God, after Chriſt was manifeſted p. 483to the world. Moreouer, vnderunder the name of Egypt, and Ethiopia, and the Sabeans which now floriſhed, he alſo compriſeth all other nations: as if he ſhould ſay, You are now oppreſſed vnderunder the tyranny of ſtrangers, but the time ſhall come that they ſhall ſerue you. This promiſe was not fulfilled the firſt day it was made, but then only when Chriſt came into the world to ſubdue hautie and ſtubborne hearts vnderunder his obedience, which were incorrigible before, for afterwards they meekly gaue their necks to beare his ſweet yoke, and yet the Lord deliuered his people out of Babylon, that he might preſerue a Church vntounto himſelfe till Chriſtes comming, vnderunder whoſe dominion all nations were to be ſubdued. It is no maruell then if the Prophet ſpeaking of the returne of the Iewes, bends his ſpeech towards the marke of the Lords decree,The Text. ſo making but one deliuerance (as it were) of both.

They ſhall goe in chains and ſhall fall downe before thee.Where he ſaith, that the Iſraelites ſhall get the conqueſt ouer all nations, it depends vponupon that mutuall coniunction which is betweene the head and the members: for in regard the only Sonne of God hath ſo vnited the faithful vntounto himſelfe that they and he make but one, therefore often that which belongs to him is attributed vntounto the Church which is his body and his fulnes, Epheſ. 1.23. In this ſenſe it is ſaid that the Church gouerns: not to darken the glorie of her head by an ambitious ſuperioritie:The Church gouerns not to darken the glorie of her head by an hautie ſuperioritie. or to attribute vntounto her ſelfe a proper empire, as if ſhe had ſomething ſeparate from her head: but in regard the preaching of the Goſpell which is committed vntounto her, is the ſpirituall ſcepter by which Chriſt manifeſts his power. And in this ſort, none can humble himſelfe, nor fall downe before Chriſt, but he ſubmits himſelfe alſo to the Church, becauſe the obedience of faith, and the doctrine of the Church are things vnited, and yet ſo, that Chriſt notwithſtanding which is her head may reigne alone; and may exerciſe his power without the help of a ſecond.

See 1. Cor. 14.25.1 Cor 14:25Surely God is in thee.] The Prophet ſhewes what they ſhall ſay which by way of honor ſhall make ſupplication to the Church, to wit, they ſhall confeſſe that God is in her of a truth. Some tranſlate the word Ak, Only, which I reiect not, but confeſſe that it fitlie expreſſeth the Prophets meaning: yet it wil not agree amiſſe to expound it affirmatiuely, Surely God is in thee. Now hee ſhewes, how ſtrange Nations ſhall be ſubiected to the Iewes, to wit, in acknowledging that there is no other God but him, whom the Iewes worſhip.

If it be obiected Obiect. that this appertaines not at all to the Iewes, who are now cut off from the Church: I anſwere, Anſ. The Goſpell notwithſtanding came from them into all the world: and thus we acknowledge Ieruſalem to be the fountaine from whence this pure doctrine of life iſſued.Iohn 4.22.John 4:22 In old time the Iewes only knew the true God, and none had the true worſhip but they: others being giuen to impoſtures worſhipped their owne inuentions: in which reſpect Chriſt ſpeaking to the woman of Samaria, ſaid, We know what we worſhip, Iohn 4.22. It is rightly ſaid here then, that God is in thee, becauſe other nations knew not God. But becauſe there is heere a cloſe oppoſition, I willinglie receiue the particle Only, ſo as it ſerues as a teſtimonie of the ſound conuerſion of the Gentiles, who contenting themſelues with one only God, ſhall vtterlie forſake their Idols.

The ſumme is,The ſumme of this verſe. that thoſe who ſwelled with pride before, and deſpiſed the Church with a ſcornefull eie, ſhould now ſubiect themſelues 1vntounto her after they were taught what Gods true ſanctuarie was, yet ſo (as hath bin ſaid) that God ſhall not therefore giuegive ouer his principalitie though he thus aduanceth his Church. And here we may behold a ſigne of 2true conuerſion, to wit, when we worſhip not a god of our owne forging, but ſuch a one as is acknowledged in the Church. This excellent title alſo which is giuen to the Church is not to be omitted, God is in thee, for God is in the middes of it, becauſe he hath choſen his dwelling there, as in Pſal. 46. If wee bee Gods people and do ſubmit our ſelues to that doctrine of ſaluation which he ſets before vsus, then may we reſolue vponupon it that he will aſſiſt vsus, becauſe he neuer failes thoſe that ſeeke him. This therefore is a perpetuall promiſe, and ought not to be reſtrained only to thoſe times.

Verſ. 15. Verily thou, ô God, hideſt thy ſelfe: O God, the ſauiour of Iſrael.

NOw Iſaiah breakes forth into an exclamatiō, ſhewing,God will for a time hide himſelfe, before he manifeſts his glorie for his Church deliuerance, thereby to make triall of her faith and patiēce. that they muſt wait long for the inioying of Gods promiſes, for the people were in danger of declining, ſeeing the wicked had the world at will, and that all things went croſſe with them. I know well that many expound this place otherwiſe, for the Hebrues for the moſt part interpret it thus, That the Lord will hide himſelfe from the Gentiles, but will manifeſt himſelfe to his people. The Chriſtian Doctors bring another expoſition, but as far from the purpoſe. I grant that which they ſay ſauors of wit, whē they affirme that Chriſt is an hidden God, becauſe his diuinitie was hidden vnderunder the infirmitie of his fleſh. But this hath no affinitie with the Prophets intention, who ſaith, God is hid, becauſe he ſeemed as it were to estrange himſelfe for a time, whileſt he ſuffred his Church to languiſh vnderunder diuers oppreſſions and calamities, they were therefore to build vp one another by hope, which as Paul ſaith, is not of things ſeene, but of things hidden, Rom. 8.24. And in this ſenſe Iſaiah ſaith that God was hid, becauſe they ſaw not the promiſes by & by performed: thus he meant to draw their minds from the conſideration of things preſent, and to rauiſh them aboue the heauens.

So alſo muſt we doe, if we meane to apprehend and imbrace his help. Wee hauehave neede of patienceWee hauehave neede of patience. then you ſee, that when the promiſes are deferred, wee may alſo be able to hold our deſires in ſuſpence. He ſaid erewhile that the heathen ſhould feele Gods p. 484preſence, notwithſtanding they were then blind and ſottiſh: but becauſe the time of the manifeſtation hereof was not yet come, it is not without cauſe that this exclamation is intermingled, to wit, that before God will manifeſt his glorie, he will hide his power for the triall of his ſeruants.

Beſides, from the epethite which is by and by added, where God is called the ſauiour, the Prophet ſpeakes not of the eſſence, but of the want of his ſuccor: for he ſhewes, that God hid himſelfe frō minding the deliuerance of his Church, in regard he withdrew his hand for a time, as if he had purpoſed whollie to forſake the ſame.We muſt be content to ſuffer our ſaluation to lie hid for a time, See Col. 3.3.4.Col 3:3Col 3:4 Our God will hauehave our ſaluation lie hidden then as it were in darknes, to the end that if we wil hauehave any part therein, we may make our accounts to goe out of this world, becauſe this benefit will not by and by appeare vntounto vsus: we muſt therefore wait for this ſaluation with an inuincible conſtancie,Yet we muſt wait for it with an inuincible conſtancie. for it is expedient, and for our great good, that God by this meanes ſhould examin and proue our faith, that ſo when afflictions do diuerſlie preſſe vsus, we yet ceaſe not to reſt our ſelues vponupon him, and vponupon his promiſes.

Verſ. 16. All they ſhall be aſhamed and alſo confounded: they ſhall goe to confuſion together that are the makers of Images.

17. But Iſrael ſhall be ſaued in the Lord with an euerlasting ſaluation: yee ſhall not be aſhamed nor confounded world without end.

As God in the former verſes tooke order for the ſaluation of his Church, ſo here he decrees the deſtruction of his enemies.THe Prophet heere compares the Iewes with the Gentiles, to preuent a difficult and dangerous temptation wherewith they might be ſhaken, by ſeeing the Gentiles to hauehave all things according to their wiſh. For they might well thinke in ſuch ſtreights that either God fauored the Gentiles, or, that he neglected his Church, or, that all things were hudled vp together at aduenture. The Prophet therefore aduertiſeth them, that howſoeuer the prophane nations floriſhed for a time, and ſeemed to be aduanced aboue the clouds, yet their perdition was decreed as well as the ſaluation of Iſrael. In a word, he admoniſheth them not to iudge of Gods power by the eſtate of things preſent, leſt they ſhould fix their thoughts vponupon things of no continuance, but that they ſhould rather lift them vp to the eternal ſaluation, and in the meane while being ſtriken with Gods hand, patiently to beare their condition, without grudging at the proſperitie of the wicked, who were ſhortly to hauehave a ſhamefull fall, Pſal. 37. This ſentence then is knit to the former: for whoſoeuer ſhall be well inſtructed that God hides himſelfe whileſt he is a ſauiour, will not much be moued at the proſperitie of the wicked, nor at the miſerie of the faithfull that are deſpiſed, and exerciſed with ſundrie afflictions, becauſe the end of the one is ſhame, and the end of the other glorie.

Thus you ſee how the Lord prooues our faith and patience, and yet, that nothing of our eternall ſaluation which is prepared for vsus ſhall fall to the ground: and that ſuch who ſeemed the only happie men, ſhall in the end periſh. All the good they now enioy ſhall turne to their extreame ruine, becauſe they abuſed the gifts of God, and like theeues, vſurp vpō that which is none of theirs, though they ſeeme to be the iuſt poſſeſſors of all things. As oft then as theſe thoughts ſhall 1trouble vsus, to wit, that the wicked proſper, 2that God fauors them, and that the promiſes 3vponupon which we reſt are vaine, let vsus hauehave our recourſe to this ſentence of our Prophet, as to a ſafe citie of refuge, and let vsus thus fortifie our ſelues; God will not diſappoint vsus of our hope: in the end we ſhall be deliuered, though wee bee now expoſed to the reproches, iniuries, outrages, and cruelties of our enemies.

Verſ. 18. For thus ſaith the Lord (that created heauen, God himſelfe that formed the earth, and made it: he that prepared it, he created it not in vaine: he formed it to be inhabited) I am the Lord, and there is none other.

THis verſe ſerues to confirme that which was ſaid before,An argument taken againe from the leſſe to the greater, as in verſe 12. for the Prophet would hauehave the Iewes fullie reſolued, that the Lord at laſt would worke their deliuerance, albeit they were a long while oppreſſed vnderunder a miſerable ſeruitude; and therefore ſome by the earth, vnderſtand the land of Iudeah: but I rather take it to be an argument takē from the leſſe to the greater, as we ſaid before in the 12. verſe; to wit, That ſeeing Gods prouidence reacheth generallie ouer all his creatures, by ſo much the more doth it extend it ſelfe to thoſe whom he hath adopted for his children, in regard he hath a ſpeciall care ouer them. Thus ſtands the Prophets argumentThe prophets Argument. then, Seeing God hath created the earth that men ſhould inhabit it, much more hath he made it a place of abode for his Church; which he eſteemeth more then of all creatures beſides: If he hath ſetled the earth vponupon her foundations, in giuing it a certaine forme, and in ordeining it to a certaine vſe and end, that men might be nouriſhed and ſusteined vvith the fruites it bringeth forth; no doubt but he hath giuē it to his childrē in the firſt place, Gods children hauehave or ought to hauehave the firſt place in the earth. Our minds muſt be vpheld by hope, by which we may manfully reſiſt temptations.and that in a ſoueraigne degree of honor aboue others. I grant wee ſee not this come alwaies thus to paſſe, and therefore our minds muſt be framed to be vpheld by hope, that ſo wee may ſtand firme and inuincible againſt all ſorts of temptations. In a word, the Church of God ſhall ſtand as long as the foundations of the earth remaine, for it ſhall be eſtabliſhed before God, as the Sunne and Moone in the firmament, Pſal. 89.36.37.

In Chap. 54.9. he will vſe an argument of greater force, to wit, If the couenant which was made with Noah touching the conſtant eſtate of the world, be firme,Gen. 9.9.Gen 9:9 much more ſhall his promiſe made to his Church be ſure and p. 485permanent: for the world is corruptible and periſhable, but the Church, which is Chriſts kingdome, ſhall remaine for euer.The Church remaines for euer. The promiſes therefore which are made concerning her, muſt needes be more firme and ſtable then any thing beſides. Now becauſe the earths principall ornament ſtands in her being inhabited, the Prophet addes, that it was not created to be vvaſte, but for men to conuerſe in.

If any ſhall obiect Obiect. on the contrary, that the earth was without forme, and void euen after it was created, as it appeares in Geneſ. 1.2. where Moſes vſeth the ſame word Tohu, that the Prophet heere doth, which ſignifies, without forme, Anſ. and emptie; the ſolution is eaſie: for the Prophet ſpeakes not of th… beginning of the creatiō, but of Gods purpoſe: by which hee ordained the earth for mens vſe and abode. The Prophet then contradicts not Moſes at all, ſeeing he hath reſpect to the vſe and end.

As touching that which followes, to be inhabited: it extends it ſelfe to all mankind in generall; to wit, the earth is ordained for all men to dwell vponupon. For whence comes it to paſſe that the Lord nouriſheth vsus, prouides all neceſſaries for vsus; yea and ſuſtaines the very wicked?The reaſon why God continues ſinfull man vponupon the earth. Is it not that his decree might continue ſtedfaſt, becauſe hee hath appointed men to hauehave their dwelling in it? Otherwiſe, it were impoſſible that hee ſhould indure ſo many vices & wickedneſſes to raigne, and not vtterly to deſtroy man from off the ſame: but hee reſpects his owne holy ordinance, and not our deſerts. Heere is the reaſon then why ſtates and kingdomes continue ſo long in the middeſt of Barbarians and Infidels; The Lord vvill hauehave the earth inhabited. And howſoeuer for the ſinnes of men, the Lord oftentimes brings ſome Countries into deſolation, and ſowes it as it were with ſalt, in regard they become barren, and are notable to ſuſtaine their inhabitants: yet, he euer ſo mitigates his ſtroke, that the earth is inhabited by ſome, becauſe God will hauehave his decree to ſtand inuiolable.

But we muſt remember what I ſaid before, to wit, whileſt there is a world to bee inhabited of men, that God will hauehave a remnant reſerued, which ſhall call vponupon his name.God will alwaies hauehave a remnant to call vponupon his name. From hence then may all the faithfull gather great conſolation: for albeit the world contemnes them, and that they be few in number; and on the contrary, that the wicked ſurpaſſe them in multitude, riches, power, and authoritie; yet how little account ſoeuer bee made of them, and that they be eſteemed no better then abiects, and the of-ſcouring of al things, yet are they precious in the eies of the Lord, becauſe he acknowledgeth them for his children; and therefore will neuer ſuffer them to periſh.

In that he repeates it againe, I am the Lord; it is not onelyonly to iuſtifie his eternall eſſence; but to put a difference betweene his Maieſtie and Idols, that he might ſtill retaine the Iewes within the bounds of his pure worſhippe and ſeruice. The ſuperſtitious ſort will confeſſe indeed that there is one God, but they forge that one God in their owne braine: we muſt therefore know and acknowledge that God, which manifeſted himſelfe to the Patriarks and Prophets. Neither ſpeakes he heere of Gods eternall eſſence onelyonly, as many thinke, but likewiſe of all the offices which peculiarlie belong vntounto him, to the end none may dare to transfer that which is onelyonly proper vntounto him, and not vntounto creatures.

Verſ. 19. I hauehave not ſpoken in ſecret, neither in a place of darkneſſe in the earth: I ſaid not in vaine vntounto the ſeede of Iakob, Seeke you mee. I the Lord doe ſpeake in righteouſneſſe, and declare righteous things.

NOw he brings the people to the doctrine of the Law, becauſe God cannot be comprehended by the ſenſe of fleſh and blood. Howſoeuer then he be hid from carnall reaſon, yet he fully manifeſts himſelfe, and giues a remedy in his word, which ſupplies our want, to the end we ſhould ſeeke no further then it: were it not ſo, we ſhould be left as men without any hope at all, and ſhould vtterly quaile. He therefore proteſts, that hee called vsus not vntounto him in vaine, albeit his helpe be deferred; becauſe that which hee hath promiſed, is moſt ſure.

As hee hath ſhewed vsus cleerly then whither we ought to flee, and vponupon what to reſt, ſo will he let it be ſeene by the effects, that the hope of ſuch as hauehave ſtaied vponupon his word, ſhall not be fruitleſſe. Hence wee may ſee how abominable their ſpeeches are, who affirme that a man can gather no particular aſſurance of his ſaluationAn horrible blaſphemie to affirme that a man can gather no particular aſſurance to himſelfe of his owne ſaluation out of the Scriptures. from the word of God: they alſo make it no better then a noſe of wax, that they might diſcourage Gods people from medling with it. For theſe maſtiues barke thus, in regard they ſee it diſcouers their errors, and that the whole foundation of their rotten building, is ouerthrowne by the doctrine contained in that little volume.

But with Dauid we anſwere; Thy vvord, O Lord, is a lanterne to my feete, and a light vntounto my paths: Pſal. 119.105. With Iſaiah and the reſt of the holy Prophets we anſwer; that the Lord hath deliuered nothing that is obſcure, doubtfull, or deceiuing: and with Saint Peter we confeſſe, that the vvord of the Prophets is moſt ſtable and ſure; to vvhichwhich, as he ſaith, vve do vvell in giuing heede, as to a light that ſhines in a darke place, vntill the day dawne, and the day ſtarre ariſe in our hearts: 2. Pet. 1.19. And if this were ſaid of the Law, and of the Prophets, vvhat ſhall vve ſay of the Goſpell, by which this light is openly reuealed vntounto vsus? Shall we not affirme with Saint Paul; If the Goſpell be yet hid, it is hid in them that are loſt, whom (Satan) the God of this world hath blinded? 2. Cor. 4.3. Let the blind world then accuſe it ſelfe, when it cannot indure the brightneſſe of this word: and as for vsus, let vsus ſtand faſt and abide by this heauenly light, which the faithleſſe labour to dimme and darken with p. 486their miſts and fogs of errors.

Moreouer, it ſeemes the Prophet alludes to the Oracles which were giuen out of caues and the three footed ſtoole of their Idols; for they were things vncertaine, and full of illuſions. But Gods anſwers are free from ſuch things: for he ſpeakes not in darkneſſe, Prou. 9.3.Prov 9:3but in the higheſt places of the Citie; neither vtters he ought that can deceiue, or be turned two maner of waies.

Obiect. But will ſome ſay, experience teacheth that the Scripture is both hard and obſcure. Anſ. It is very true; but this is to be attributed to the dulneſſe & ſlowneſſe of our vnderſtandings, and not to the Scriptures. For the blind, or ſuch as are weake ſighted,Simile. cannot accuſe the Sunne, in that they are not able to behold it. The fault is in themſelues. And yet this remaines ſure, that as many as are teachable; and yeeld obedience vntounto Gods ordinances, ſhall not loſe their labour, becauſe the Lord will ſhew himſelfe a faithfull teacher towards the humble and meeke.Pſal. 25.9.Ps 25:9

The Scriptures eaſie to them that will vnderſtand: Prou. … 9.Prov 9Howſoeuer then all attaine not to a perfection of knowledge, yet the ſtudy of ſuch as ſeeke vntounto God vnfainedly, ſhall neuer returne without fruit. In this clauſe alſo the Prophet ſhewes, that the end and vſe of the Law, ſerues to bring men to God: for it is the onelyonly true happineſſe of man, to be knit againe to his Sauiour: and the ſacred bond of this coniunction, conſiſts in faith and in true pietie.

Now in the ſecond member hee not onelyonly proteſts that he ſpake diſtinctly, and without ambiguitie; but alſo ſets forth the ſtedfaſtnes and certaintie of his word:The ſtedfaſtneſſe and certaintie of Gods word. as if he ſhould ſay; I make not theſe large promiſes to circumuent or beguile pooore captiues withall, as if I meant to feed you onelyonly with faire words; but I will alſo ſurely performe whatſoeuer I hauehave promiſed. And thus he conuinceth their ingratitude, who being called, anſwered not: for Gods meaning is to make vsus partakers of all the good things which hee offers vsus, whereof otherwiſe wee are vtterlie deſtitute.

Where it followes, that God ſpeakes in righteouſneſſe, it ſerues as an expoſition: as if hee ſhould ſay;Gods word neuer yet found deceitfull to any that reſted vponupon the truth of it. My word by which I ſeeke to draw the Saints vntounto mee, was neuer yet tainted with any vntruth, but containes things that are altogether righteous: Pſal. 19.9. The words of the Lord, ſaith Dauid, are pure words, as the ſiluer tried in a furnace of earth, fined ſeuenfold: Pſal. 12.6. In Gods word then wee hauehave a cleere righteouſneſſe ſhining out vntounto vsus; which hauing ſcattered all our darkneſſe, will forthwith inlighten our mindes and vnderſtandings.

Verſ. 20. Aſſemble your ſelues and come: draw neere together, yee abiects of the Gentiles:**Or, thoſe which carry the wood of their Idol, and which pray vntounto a God that cannot ſaue them, hauehave no knowledge. they hauehave no knowledge that ſet vp the wood of their Idoll, and pray to a god that cannot ſaue them.

HE bids defiance to all Idolaters, and ſummons them to appeare, that they might hauehave the matter taken vp,All Idolaters ſummoned to appeare. vponupon ſome reaſonable conditions; as we hauehave ſeene before in other places. But the iſſue will goe wrong on their ſides, becauſe all their reaſons will bee eaſilie ouerthrowne. As if he ſhould ſay; They now pleaſe themſelues in their ſuperſtitions, but when their cauſe comes once to the trial, all pretexts ſhall by & by vaniſh like ſmoke; ſo as it will be no maſterie to put them all to ſilence. Let them aſſemble then if they will by troopes, let them conſult, conſpire, and doe their vtmoſt by threats, fraudes, and terrors, yet muſt the truth needes preuaile at length againſt them.

The Iewes had great neede of this confirmation, in regard they ſaw idolatries and ſuperſtitions to hauehave the full ſwinge on euerie ſide, and the true ſeruice of God vtterly to be extinct.

To this fortreſſe alſo muſt wee flee at this day, when wee conſider our feebleneſſe and weakeneſſe. The Turkes poſſeſſe a great part of the world. The Papiſts aduance themſelues with their creſts ſet vp on high in euerie place: and we in the meane while, which are but an handfull, are eſteemed no better then the wormes of the earth: but yet in the end, truth which is great, will preuaile,The truth will at length preuaile. and as a conquereſſe, will pull downe all that ſtate and pompe which now dazles our eyes.

Some tranſlate the word Pelite, Reiected: others, Fugitiue, or, eſcaped; and thinke it is directed to the Iewes which were returned home. But this ſenſe is too far fetched: it rather ſeemes that the Prophet vnderſtands thereby, the reiected of the Gentiles; becauſe the verbe Palat, ſignifies to reiect. And yet the Prophet ſpeakes not heere of the common nor worſt ſort, but directs his ſpeech to thoſe that were the learnedſt, richeſt, and of greateſt renowne among the Gentiles. For he calles them reiected, in reſpect that they are nothing in the ſight of the Lord. And yet if any had rather expound the word; a farre off; I hinder him not: for it is as if hee had ſaid; Aſſemble you ſelues from all parts of the earth.

In adding, thoſe vvhichwhich carry the vvood: hee ſhewes with what furie Idolaters are carried away, who worſhippe the Idols which themſelues carry vponupon their ſhoulders in proceſſions: or, we may (if you will) take this word, To beare, To lift, or, ſet vp in ſome high place: for it is the policie of Satan, to erect and ſet vp Images vponupon pillars and in high rood lofts, to ſtrike men with an admiration of them, and to draw them by the onelyonly view to proferre them ſome ſigne of reuerence and honour. And yet we may take it ſimply for the whole ſeruice which is performed to the Idols, that he might plainly ſhew how there was nothing but vanitie and folly in all that they did. For the ſuperſtitious ſort cannot be ignorant, that their Idols hauehave more need of mens helpe, then men hauehave of theirs,Idols hauehave more neede of mens help then, they hauehave of theirs. that can neither goe, nor ſtand an end, vnleſſe men lend them their hands. And to this appertaines that which is added, that they pray vntounto a God vvhichwhich cannot ſaue them. For what p. 487follie is it to pray and make vowes to a ſenſleſſe ſtocke or ſtone, that neither heares nor ſees? And yet the vnbeleeuers ride poſt (as it were) to dumbe and dead Idols for helpe.

Verſ. 21. Tell yee and bring them, and let them take counſell together, who hath declared this frō the beginning? or, hath told it of old? HaueHave not I, the Lord? and there is none other God beſides mee, a iuſt God, a Sauiour: there is none beſides me.

A compariſō betweene Gods predictions, and thoſe of the Idols.AGaine hee proteſts againſt all ſuch as might trouble the Iewes or weaken their faith by their ſcornings. For the Prophet aimes alwaies at this marke; to wit, that hee may fortifie the peoples faith againſt the aſſaults of the Gentiles; becauſe the poore Iews, who were ſo extreamly handled, were in danger of ſtaggering in the midſt of ſo many great and violent temptations, had they not had ſome pregnant arguments ſet before them to hold them in their faith and obedience towards the true God. Thus then hee permits the prophane to bring in whatſoeuer they can for the maintenance of their cauſe.

Where he ſaith, let them conſult together: it is added in token of the greater boldneſſe and confidence: for the Prophets meaning is, that they ſhall gaine nothing (as wee hauehave ſaid before) albeit they conſpire neuer ſo much together. It may be alſo hee meant to ſhew how there was nought elſe but vanitie and deceit, in all that which the Idolaters dreame of, touching the excuſing of their errors. Make what pretences you will then, ſaith he, to colour your inuentions, yet ſhall Gods word be ſtrong enough to ſuſtaine the faith of his ſeruants. Hee calles them therefore to a right examination of things, that they may compare all the brags of the Infidels, touching the predictions of their Idols, with the Law and the prophecies.

I willingly receiue that which is affirmed by all; to wit, that the Prophet ſpeakes of the deliuerance of the people. But in regard the ouerthrow of the Babylonian Monarchy was ioined therewithall, therefore I thinke one of theſe things is compared with the other. And becauſe one ſentence is repeated twice, theſe two words, Mikkedem, and Mean, are as much in effect as if he had ſaid; From the beginnig, and from the times paſt: for this prophecie was publiſhed long time before the things (prophecied) were accompliſhed: whereby the faithfull might euidently perceiue, that it was God which ſpake.

To preſcience he addes his power, as we hauehave often ſaid: and yet withall he ſhewes to what end God is powerfull; euen to ſaue his people.

Verſ. 22. Looke vntounto mee, and yee ſhall bee ſaued: all the ends of the earth ſhall be ſaued; for I am God, and there is none other.

HItherunto hee hath ſpoken onelyonly to the Iewes,Now the Prophet turnes his ſpeech from the Iewes to the Gentiles. as if ſaluation appertained to none but them. Now he extends his ſpeech further off: for he cals a great audience to him, euen the whole world, to partake of the hope of ſaluation: and therewithall condemnes all nations of vnthankfulnes, if in giuing themſelues ſtill to be ſeduced with er…ors, they obſtinately ſhunned the cleere light which was offered. For can a man commit a greater ſinne, then directly to reiect his owne ſaluation?

God commands all then to looke vntounto him: to which Commandement he addes a Promiſe: for this hath greater weight in it, and confirmes the matter much more, then if he had ſet it downe ſimply by way of a command. We hauehave in this text therefore an excellent teſtimony touching the vocation of the Gentiles: wherein wee ſee how the Lord indifferently calles all ſorts of men vntounto him, the partition wall being broken downe, which ſeparated betweene the Iewes and the Gentiles.Eph. 2.14.Eph 2:14

Moreouer, wee are heere taught the true meanes how to obtaine ſaluation; euen to looke vntounto God, and to turne vntounto him with our whole heart. But we muſt looke vntounto him with the eie of faith, that we may imbrace the ſaluation promiſed to all, in Ieſus Chriſt. For God ſo loued the world, that he gaue his onelyonly begotten Sonne, that vvhoſoeuer beleeues in him, might not periſh, but hauehave euerlaſting life: Iohn 3.16.

Now when hee exhorts all the ends of the earth,All hauehave erred. he ſhewes that all men hauehave hitherunto erred out of the right way, & hauehave had no reſpect vntounto the true God: for where infidelitie raignes, there God cannot be diſcerned from Idols. In a word, he ſhewes that the condemnation of the whole world, ariſeth from doting vponupon their owne inuentions, whereby they forſake the liuing God: for from the knowledge of him, flowes eternall and aſſured ſaluation.The way to ſaluation deſcribed. The Lord then reacheth out his hand to ſaue all nations, and ſhewes them what way they ſhould take to obtaine it. And thus it appeares it fel not out by chance, that the Goſpell was generally preached vntounto all nations vnderunder heauen: but that it proceeded from Gods decree, who had ordained it ſo to come to paſſe long before. Yet hee accuſeth the Gentiles of blindneſſe, as I hauehave ſaid ere while, in that they turned their eies after vanities, and ranne which way ſoeuer their giddie ſpirits led them. For howſoeuer by nature they could not find out the true God, hauing from their infancie been trained vp in ſuperſtitions, and were bewitched with them; yet God had iuſt cauſe notwithſtanding to blame them for the prophane contempt of his grace. Hypocriſie, you know, is alwaies wrapped in ignorance,Hypocriſie alwaies mixed with ignorance. ſo as men had rather bee deceiued through vaine deceits, then to be led the ſtraight way vntounto God.

Verſ. 23. I hauehave ſworne by my ſelfe: p. 488the word is gone out of my mouth in righteouſneſſe, and ſhall not returne,**O, that is, eueryevery knee, &c that euerie knee ſhall bow vntounto mee, and euerie tongue ſhall ſweare by me.

HE addes a more manifeſt confirmation to the former ſentence:A confi…mation of the f…rmer ſentence. for becauſe this calling was extraordinary and vnheard of, hee therefore addes an oath, as men are wont to doe in things that are ſtrange and hard to be credited. The Iewes might hauehave made replies, in regard they were then reputed the onelyonly elect people. But in that he confirmes it with an oath, all contention is taken away. I grant the Prophet aimes againe at the ſame marke that he did in verſ. 6. to wit, that Gods glory ſhall ſo ſhine in the reſtauration of the Church, that all the world, from the riſing of the Sunne, to the Weſt, ſhal admire the ſame: or, to tell it you in a word, that the ſignes of Gods power ſhal ſo ſhine in this deliuerance, that all nations ſhall bee confounded with feare and aſtoniſhment. In the meane while hence wee may gather that which I touched before; namely, the Gentiles are heere equalled with the Iewes, ſo as God ſhall be the common father of all, and his name, called vponupon in all places.

Now God ſweares by himſelfe, becauſe there is none more ſufficient to be a witneſſe of his truth: for he is the truth it ſelfe. Men ſweare by greater then themſelues,The c…uſe of God… oath. as the Apoſtle ſaith, Heb. 6.16. but God hauing no ſuperior, ſweares heere by himſelfe.

We muſt note the cauſe of this oath. It is euen to ſuſtaine the infirmities of the Saints, leſt they ſhould float vp and downe in vncertainties. What a wonderfull goodnes of God is this, who to remedy our diffidence, diſdains not to vſe his owne name, as if hee laid it to pawne? On the other ſide, how groſſe and vile is our incredulity, if this oath doe not ſatisfie and content vsus?

Now ſeeing God reſerues to himſelfe the confirmation of all truth, we muſt take good heed when wee are conſtrained to call him for a witneſſe in othes,Gods name not to bee mingled with creatures in our othes. that wee mingle not his name with Saints, or any other creatures whatſoeuer: but vſing it with ſuch reuerence as is meete, let vsus reſerue his honour full and whole vntounto himſelfe.

The vvord is gone forth.] The meaning is, that whatſoeuer the Prophet hath publiſhed at Gods commandement, is firme and ſure. As if hee ſhould ſay; This commandement paſſed not from me vnawares. In this ſenſe the word righteouſneſſe, is often taken for a true ſpeech, and ſuch as ſhall alwaies bee found ſo: and therefore he ſaith, that his word cannot be called backe.

To this appertaines the other member; ſhall not returne: that is to ſay, it ſhall ſtill grow to perfection, vntil it appeares by the effects, that it came from a God moſt iuſt, true, and almightie:Men inconſtant. for man a will call backe his word when he meetes with any difficultie that may hinder him from keeping the ſame. But becauſe nothing can let God from executing his determinations,God vnchangeable. the Prophet rightly concludes, that the courſe of this word cannot be ſtopped, nor broken off by any inconuenience at all. The particle, That is, muſt ſerue heere for an expoſition; to wit, Behold vvhat this vvord is.

EueryEvery knee ſhall bow vntounto mee.] By this hee meanes that all nations ſhall bow before God; becauſe the deliuerance of the Church ſhall terrifie the whole world. Yet withall it followes from hence, that his true worſhippe ſhall alſo be receiued among all nations. For we cannot truely bow the knee before God,What it is to bow the knee to God. till he hath manifeſted himſelfe vntounto vsus. Men may indeede preſent a kind of ſeruice to the one God, whom yet they know not: there is nothing but vanitie and illuſions in all this. He ſpeakes heere then of that true religious ſeruice, which proceedes from ſuch a knowledge of God, as is rooted in the depth of the heart: for where no faith is, there can bee no ſincere worſhippe. True faith, as wee know, ſtaies not her ſelfe vponupon any vncertaine or vnknowne thing.

He ſets forth the thing ſignified therefore, by the ſigne;The thing ſignified ſee forth by the ſigne. as the Scriptures are often wont to doe. Whence we gather, that God requireth the outward ſeruice of the body: for the Prophet ſeparates not the externall profeſſion of religion, from the internall affection of the heart. It is in vaine then for ſuch inconſtant ſpirits to brag,A friuolous excuſe of temporiſers. that they can honour and worſhippe God in their hearts, though they bow their knees before Idols. It is in vaine for them (I ſay) to make ſo friuolous an excuſe, ſeeing the inward beliefe of the heart cannot bee diuided from the outward confeſſion of the mouth. For with the heart, man beleeues vntounto righteouſneſſe, and with the mouth he confeſſeth vntounto ſaluation: Rom. 10.10. For this cauſe the Lord approoues of their integritie and vprightneſſe in his ſeruice, that had not ſo much as bowed a knee to Baal: 1. King. 19.18.

Saint Paul applies this text to the laſt iudgement, where he ſaith, that all ſhall bee conſtrained to appeare before the iudgement ſeat of Chriſt. Although it is applied heere to the peoples deliuerance out of Babylon, to the ſpreading abroad of the Goſpell, and to the eſtabliſhing of the kingdome of Chriſt. But the Apoſtle holds it for granted, (which we alſo are not to bee ignorant of) that that which appertaines to Chriſts kingdome, ought not to be reſtrained to ſome parts of it onelyonly, but to ſtretch it ſelfe throughout the whole courſe thereof, euen till the full and perfect accompliſhment of the whole appeare. What is it then to bow the knee vntounto Chriſt? It is vvhen his doctrine is obeied, What is meant by bowing of the knee to Chriſt.and the preaching of the Goſpell receiued.

But many ſtill reſiſt it, and boldly contemne it: Satan plots ſundry miſchiefes, and with open mouth rageth againſt it continually; ſo as the accompliſhment of this prophecie ſeemes yet to be very farr off. The knee ſhall then truly be bowed to Chriſt, when he ſhall triumph, and hath put downe and deſtroied all his enemies, and when he ſhall appeare in maieſtie and in glory to all, which Satan and his ſuppoſts doe now ſeeke to aboliſh. And p. 489therefore S. Paul teacheth, that when Chriſt ſhall aſcend vp into his Throne to iudge the world, then ſhall that be accompliſhed which began to take effect from the beginning of the Goſpell, which we alſo ſee to draw neere from day to day.

The verb to ſweare is put for ſeruice, reuerence, or ſubiection, by the figure called Synecdoche, whē a part is taken for the whole. An oth alſo is part of the honor which is due vntounto God,An oth, part of Gods honor. for by it we confeſſe and acknowledge that he is the author, father, and lawfull protector of all truth, and that all things are naked and bare before his eies, Heb. 4.13. When this honor therefore is giuen to Idols, Gods Maieſtie is thereby violated with an execrable ſacriledge: thus then, thoſe which ſerue him purely, ſweare only by his name, and by nothing elſe.See Chap. 19.18. But we hauehave ſpoken of this matter in another place.

Verſ. 24. Surely he ſhall ſay, In the Lord hauehave I righteouſnes and ſtrength: he ſhall come vntounto him, and all that prouoke him ſhall be aſhamed.

We muſt proceed from faith to feeling.HE ſhewes what true faith is, and what worſhip God approues of, to wit, when we hauehave not only a bare knowledge of him, or thinke in our hearts that there is one God, but when we alſo feele what a one he is to vsus. Whoſoeuer he be then that contents himſelfe with a naked apprehenſion of God; is farre off from that faith which ſo knits vsus vntounto him, that we feele him dwelling in vsus, according as S. Paul would hauehave vsus not only to know Chriſt, but that he alſo ſhould dwell in our heares by faith, Epheſ. 3.17. For he that contemplates of an idle god in the heauens ſitting 1at his eaſe, will neuer bow his knee before him 2with a ſincere heart; neither will he euer make a franck and willing confeſſion vntounto him.

Now becauſe righteouſnes and ſtrength God the author both of righteouſnes and ſtrength.are the two maine points of our ſaluation, the faithfull acknowledge God to be the author of both in them, and thus they whollie attribute the glorie of their happines vntounto him: and in confeſſing that it proceeds from his free grace, it is to teſtifie to all that by nature they are depriued of ſuch gifts. They therefore confeſſe that they can finde neither ſtrength nor righteouſnes in themſelues, but do ſeeke the ſame only in God, that he may not be defrauded of his proper right.

He ſhall come vntounto him.] The expoſitors agree not touching the interpretatiō of theſe words: for mine owne part, I vnderſtand this place only of the faithfull, who ſubmit themſelues vntounto God, that ſo wee might ſee the reaſon of the oppoſition which is betweene them, and thoſe rebels which ceaſe not obſtinately to reſiſt God. Thus I expound it then, Thoſe vvho confeſſe their righteouſnes and ſtrength to be from God, ſhall come to him. For his meaning it, that we hauehave acceſſe vntounto God by faith, ſo as all thoſe vvhichwhich confeſſe that their ſaluation conſists in him, ſhall alſo come vntounto him, and feele him preſent vvith them.

Truely,None comes willinglie to God, til they feele their reconciliatiō with him. a man can neuer voluntarily draw neere vntounto God, till he be reconciled with him: for the more we feele the terror of his Maieſtie, the further off wee flee from him. The Prophet in this place then magnifies this ioyfull fruit of Gods fauor, by meanes whereof, thoſe that were ſtrangers farre off before,Col. 1.21. Ephe. 2.13.Col 1:21Eph 2:13 ſhall now come and be made neere vntounto him. To this agrees that in the 65. Pſal. Becauſe thou art a God that heareſt prayer, therefore ſhall all fleſh come vntounto thee.

Now Iſaiah hauing ſhewed that God will gather in ſtrangers from their diſperſions, and entertaine them in his owne houſe, he denounceth an horrible iudgement againſt contemners and deſpiſers, who giuegive themſelues the raines, as if there were no God at all; and ſcorning all pietie: wallow themſelues in worldlie delights.Faith, the mother of obedience. For as faith only brings forth obedience, ſo the Prophet ſhews that it is infidelitie only which prouokes God to wrath and diſpleaſure. When he brands the vnbeleeuers with this marke,Infidelitie, the mother of rebellion. that they are rebels to God; yea, that they prouoke him to the combat: therewithall hee pronounceth that they ſhall be couered with ſhame, howſoeuer they make their triumphs in the ſight of the world.

Verſ. 25. The whole ſeed of Iſrael ſhall bee iustified, and glorie in the Lord.

HEe now preuents an obiectionThe preuention of an obiection. which might be made againſt this doctrine, to wit, it ſeemes ſtrange that the Lord ſhould call thoſe nations vntounto him which were farre off before: as if they ſhould ſay, Hath God then choſen the poſteritie of Abraham in vaine? Shall his promiſes ſo often repeated Gen. 15.5. and 17.7. vaniſh into the aire? To this he anſwers, that the Lord will not ceaſe to be true in his promiſes ſtill, ſo that howſoeuer God hath made choiſe of the Gentiles, yet notwithſtanding the couenant contracted and made with their fathers ſhal ſtand ſtill inuiolable, becauſe the elect Iewes ſhall hold their ſoueraigne prerogatiue. For hee ſpeakes not heere of their reiection as in many other places, but the Prophet only deliuers this point, that Gods grace which ſhall now be extended to all nations, ſhal ſtill flow from this fountaine, I am thy God, and the God of thy ſeed after thee, Gen. 17.7. whereas the moſt part of the Iewes then were reiected; this ouerthrew not Gods couenant, becauſe the remnant that were adopted alwaies remained the true and lawfull ſeed: and albeit they were few in number, yet were they the firſt borne in the Church.

Moreouer, all thoſe among the Gentiles which were grafted into this body, began now to be the children of Abraham, as in Chap. 44.5. one ſhall ſay, I belong to Iaakob, another ſhall ſubſcribe with his hand, and ſay, I am begotten of Iſrael. From this title it is that we at this day are reputed by good right the Iſrael of God, though Iaacob begat vsus not.Gal. 6.16.Gal 6:16 The Prophet addes this then, that they ſhould not thinke the couenant of God was aboliſhed: p. 490as alſo, that they were not ſo to glorie in their race and ſtock, that they ſhould therfore vtterly deſpiſe the Gentiles.

The vvhole ſeed of Iſrael.] He ſtretcheth this ſeed further off, leſt they ſhould imagin it to be vvhollie reſtrained to the poſteritie of Abraham. For the Lord gathers his people indifferentlie both out of Iewes and Gentiles. In this place then he ſpeakes in generall of all mankinde.

Neither righteouſnes nor glorie out of God.We hauehave further to obſerue, that the Prophet ſaith, we are iustified, and ſhall glorie in the Lord, for we muſt neither ſeeke righteouſnes, nor glorie out of him. Now glorie is added, becauſe it depends vponupon righteouſnes, and followes it. For which cauſe S. Paul ſaith, Where is thy reioycing? It is excluded. By what law? of works? nay, but by the law of faith, Rom. 3.27. Alſo, if Abraham were iustified by works, he had wherein to glorie, Thoſe iuſtly glorie that ſeeke their iuſtice in God only.but not with God, Rom. 4.2. It followes then, that thoſe ſhall iuſtlie glorie, who ſeeke their iustification in God only, acknowledging that in themſelues there is no matter at all of reioycing.