Commentary on Isaiah, Commentary on Isaiah · Chapter 63

Commentary on Isaiah · Commentary on Isaiah · Chapter 63

p. 636THE LXIII. CHAPTER.

Verſ. 1. Who is this that commeth from Edom with red garments from Bozrah? he is glorious in his apparrell, and walketh in his great ſtrength. I ſpeake in righteouſnes, and am mightie to ſaue.

A preuention of a dangerous temptation.THE expoſitors Chriſtian hauehave miſinterpreted this place, as if that which is heere ſaid ſhould appertaine vntounto Chriſt, ſeeing the Prophet ſpeakes ſimplie of God himſelfe, and thus they hauehave made a Ieſus died all ouer vvith red, in regard he was thorowly bathed in his owne blood which he ſhed vponupon the Croſſe. But the Prophet had no ſuch meaning at all. The true and plaine ſenſe is, That the Lord preſents himſelfe here clothed vvith red garments before the people, to aduertiſe all that he vvould maintaine the cauſe of his choſen, The naturall meaning of this verſe.and be auenged on their enemies. For whileſt the people of God were preſſed with infinite miſeries, and that the Idumeans, with the reſt of their aduerſaries (who were as it ſeemed out of all danger) ouerflowed in all exceſſe of riot: it might dangerouſlie tempt the Iewes to thinke, either that theſe things were guided by fortune; or that God made 1light account of his children: or that at leaſt 2he chaſtiſed them with ouer great ſeueritie. 3So then, if God corrected the Iewes becauſe of the contempt of his name and religion; how much more were the Jdumeans and other enemies to bee roughlie dealt withall, being the ſworne enemies thereof? The Prophet meetes with this ſo cumberſome a temptation by bringing in God the auenger, Pſal. 94.1. returning from the ſlaughter of the Edomites, as if hee had been ſtained all ouer vvith their blood.

The force of interrogations.Now this deſcription is liuely and full of efficacie, when hee ſaith, Who is this? For ſuch an interrogation rauiſheth the minds of the hearers into an admiration, and affects them more, then if it had been vttered in plaine termes. The Prophet did the rather vſe it, that hee might thereby awaken the Iewes, who were become dr…uzie and beſotted. We know that the Idumeans were ſomewhat akin to the Iewes, in regard they were deſcended from the ſame anceſtors with them. For they were thus called of Eſau, who was alſo called Edom: Gen. 36.1. Theſe hauing corrupted the pure worſhip of God,See Obad. 10.11. though they had the ſame marke of circumciſion, notwithſtanding perſecuted the Iewes moſt deſpitefully. And beſides, they exaſperated the rage of other enemies againſt the Iewes; manifeſting to all what great pleaſure they tooke in the ruine of this poore people, as it appeares by their egging on of the Babylonians. Remember O Lord, ſaith the Church, Pſalm. 137.7. the children of Edom, who in the day of Ieruſalems ruine, ſaid, downe with it, downe with it euen to the ground. Thus then the Prophet denounceth, that the Edomits ſhall alſo keepe their turne, in being iudged according to their deſerts, that none might otherwiſe think, but they ſhould ſurely bee puniſhed for the barbarous crueltie by them exerciſed againſt their brethren. For the Lord wil ſo auenge himſelfe of the wicked and enemies of the Church, that hee will thereby ſhew what care hee hath ouer her.

Now howſoeuer blood doth vſuallie ſpot and ſtaine him that vanquiſheth, yet Jſaiah affirmes that God ſhall bee glorious in his apparell, after he hath made hauocke of his enemies. As in chap. 34.6. we hauehave ſeene that the ſlaughter of the wicked there was compared to the ſacrifices, in regard Gods glorie ſhined therein. For what garment could hee put on more glorious then his iustice? Therefore that he might ſpeake honourablie of Gods iuſt reuengings, hee ſhewes that the blood wherewith he is beſprinckled by the ſlaughter of theſe deſperate wicked ones, is glorious and excellent. As if hee had ſaid, Thinke not that God reſembles any common perſon: for though hee bee died ouer with blood, yet ſhall not this hinder, but that his Maieſtie and glorie ſhall ſhine therein.

The Iewiſh expoſitors take the word vvalking diuerſlie: for ſome among them referre it to the people whom the Lord ſhould bring backe from the captiuitie: others, to the nations, whom the Lord would tranſport into other countries, notwithſtanding they then ſeemed to hauehave a ſetled habitation. But I thinke it will better ſute to the ſcope of the Prophets text, if we take it abſolutelie. The Prophet then deſcribes the glorious vvalking of God, and his noble preſence, by which he will manifeſt his admirable power.

I am, that ſpeake.] The certenty of the propheſies noted.The Lord himſelfe anſwers: which carries much more maieſtie with it, then if the Prophet had ſpoken in his owne perſon. And herein he brings the faithful to the former propheſies, to enforme them, that not only Gods righteouſneſſe and goodneſſe, but alſo his faithfulneſſe ſhould appeare in theſe iudgements. As if he ſhould ſay, Now you ſee the accompliſhment of that which hitherunto I hauehave declared vntounto you by my ſeruants. For this effect of my promiſes, plainely demonſtrates that I am true of my word; and that I ſpeake from my heart without faining, ſo as I will not by any meanes diſappoint your expectations. Now the viſion of it ſelfe had not beene forcible enough, vnleſſe the Iewes had therewithall bin put in mind of the things they had heard of before. Seeing the end thereof was to ſettle their hearts vponupon the ſaluation of God, p. 637hee therewithall attributes vntounto himſelfe, an extraordinarie power and might to ſaue.

Verſ. 2. Wherefore is thine apparell red, and thy garments like him that treadeth in the wine preſſe?

HE proſecutes the ſame argument.The former argument ſtill proſecuted. But becauſe the bare recitall would not hauehave been of ſufficient weight, therefore he doth not at once manifeſt from whence this red colour in Gods garments did proceede, but rather continues his Interrogation ſtill, that he might the better rouze vp their ſpirits, to the conſideration of ſo rare & vnwonted a thing. For his meaning is to ſay, that this ſprinkling with blood is a matter extraordinarie, and not ſeene before. And therefore the ſimilitude of the preſſer of grapes, ſutes very well. For Bozrah, Verſ. 1.which hee mentioned in the firſt verſe, was ſituated in a countrie of vines: as if he would hauehave ſaid, the grape gatherings ſhal be much differing frō the old wont: for blood, in ſtead of the iuice of grapes, ſhall now bee ſquezed out.

Verſ. 3. I hauehave trodden the wine-preſſe alone, and of all the people, there was none with mee: for I will tread them in mine anger, and tread them vnderunder foot in my wrath, and their blood ſhall bee ſprinkled vponupon my garments, and I will ſtaine all my raiment.

NOw the Prophet expounds the viſion,The viſion expounded. and ſhewes wherefore the Lord is thus died with blood; Verſe 1.namely, becauſe he muſt be auenged on the Idumeans, and other enemies, who hauehave vſed his people very inhumanely. It ſhould bee a thing ridiculous to referre this verſe vntounto Chriſt; in regard he hath redeemed vsus without the helpe of any man: for the Prophets meaning is, that the Lord will ſo puniſh the Idumeans, that he ſhall ſtand in need of no mans helpe, becauſe himſelfe will bee ſtrong enough to roote them out. Anſ. For the Iewes might obiect, Obiect. that the Idumeans were mightie: that no warre was made vponupon them, but that they floriſhed and liued at their eaſe. But the Lord ſhewes y^t this ſhall not hinder him from ſmiting them, when him liſteth. I grant he vſed mens helpe, when hee auenged himſelfe of the Idumeans: but yet in ſuch wiſe, that it was apparant to all how the whole action was managed by his owne hand: neither could any thing therein be aſcribed either to the counſels, or forces of men. For they were ſurprized with a ſudden and vnexpected deſtruction: in reſpect whereof the people could not doubt, but that God only was the author thereof, ſeeing they had been ſo often aduertiſed of it before.

Where he ſaith, And of all the people there vvas not one vvith him; it is to ſhew, that howſoeuer ſome ſhould be raiſed vp to bring deſtruction vponupon Edom, yet Gods worke therein ſhould be ſeparate from theirs. For the infidell enemies neuer dreamed of auenging the vniuſt cruelties of the Idumeans. The Lord would then that his iudgement ſhould ſhine and be conſidered of in the clattering of the harneſſe and weapons, and in theſe violent moouings.

I vvill goe vponupon them. For mine owne part I willingly retaine the future tence, in regard the Prophet ſpeakes of things to come, and not yet accompliſhed. For the Idumeans were to bee ſeuerelie puniſhed for their crueltie: though for the preſent, they were at their caſe, and in great tranquillity.

Wee hauehave alreadie in part touched the cauſe why the Prophet hath vſed the ſimililitude of a bloodie preſſer, which is both a hideous and wofull ſight: yet therewithall he addes, that the puniſhments and vengeances of God againſt his enemies are properly his owne, as if himſelfe had gathered them together, when he ſhall either conſume or ſcatter them. Euen as in Chap. 34.6. ſuch an execution is called a ſolemne ſacrifice: to teach vsus that wee are no leſſe to glorifie God, when hee executes his iudgements, then when hee manifeſts the tokens of his merciemercy. In the meane while hee expreſſeth his ſingular louelove towards the Iewes, ſeeing for their ſakes he vouchſafeth to ſprinkle himſelfe with the blood of his enemies ſo farre; that hee vſeth the verbe to ſtaine, or to defile.

In my vvrath.] The Prophet ſhewes that this alone ſufficeth for the deſtruction of the Idumeans: namelie, that the Lord is angrie with them. As if he ſhould ſay, No man ſhall be able to deliuer them when God ſhal hauehave to doe with them. Hence we are to gather, that mens ruine proceedes from no other cauſe but Gods vvrath: as on the contrarie, our ſaluation depends wholly vponupon his meere grace. To conclude,Mens ruine proceedes from Gods wrath. the Lord meant here to teſtifie that the Idumeans ſhould not eſcape vnpuniſhed, ſeeing they had bin perſecutors of his Church.

Verſ. 4. For the day of vengeance is in mine heart, and the yeere of my redeemed is come.

IN the firſt member of this verſe,Though God ſeeme for a time to deferre, yet he will pay home at length. the Prophet ſignifies that God will not ceaſe to performe his office: though he executes not his iudgements at the firſt but deferres them to a fit opportunitie which he foreſees to bee beſt fitting. Neither indeed ought wee to preſcribe vntounto him either the time when, or the manner how he is to doe this or that; but to commit it as well to his ſecret counſell, as leaue vntounto him the time when to execute all things, according to his good pleaſure. Let vsus not thinke then that hee ſleepes, or is idle, when he deferres.

In the latter member hee ſhewes, that all theſe things are done in reſpect of his louelove to the faithfull, when he ſpeakes of the yeere of his redeemed. Day and yeere, are here taken for one and the ſame terme. OnelyOnly the word p. 638yeere notes out the length of the baniſhment, to the end the Iewes ſhould neither deſpaire, nor be diſcontent, if their deliuerance was foreſlowed. Thus then the Lord puniſheth and deſtroies the wicked, for the deliuerance of the faithfull, and for the redemption of his Church, to which hee hath a ſpeciall regard.A conſolatiō. And this ought greatly to comfort vsus, that when the ſignes of Gods wrath againſt the wicked appeare, wee may therewithall know, that the fruit of the blowes which light vponupon their backes, ſhall be ours. By this alſo wee may euidently perceiue, that our gronings hauehave been heard; namely, becauſe that when God is minded to ſuccour the afflicted, we ſee he armes himſelf with ſtrength, for the confuſion of his Churches enemies. Wherefore, howſoeuer the croſſe lie heauily vponupon vsus, & preſſeth vsus downe with the weight thereof, yet in vndergoing it patiently, let vsus learne by hope to raiſe vp our hearts to this yeere, which God hath limited for the execution of his vengeance.

Verſ. 5. And I looked, and there was none to helpe; and I wondered that there was none to vphold: therefore mine owne arme helped mee, and my wrath it ſelfe ſustained mee.

A further illuſtration of the former Doctrine.ALbeit the Iewes were deſtitute of all helpe, and that no man relieued them either by words or deedes, yet he ſhewes that the onelyonly arme of the Lord ſhall ſuffice to puniſh the enemies, and to ſet his Church at libertie. Hee teacheth them then to looke for ſaluation from God onelyonly; that they ſhould not gaze heere and there, but depend whollie vponupon God, who ſtands in no need of other mens helpe. For this cauſe he brings him in wondering, that no man reached him forth his hand, when he was about to execute his iudgements, the better to imprint this doctrine in the hearts of the faithfull, namely, that God needes no mans aid, but is al-ſufficient of himſelfe to obtaine ſaluation for his people. And by this circumſtance he further illuſtrates that ſuccour, which he was determined to giuegive vntounto the faithfull; partly to correct their diſtruſt, and partly to exhort them to thankfulneſſe for the time to come: for when God ſaith he vvondred, and was vtterly aſtoniſhed; hee puts vponupon him another perſon, becauſe this aſtoniſhment was indeed properly in the Iewes, who neither would, nor could belieue more then what men were able to doe. He therefore oppoſeth his arme to all meanes whatſoeuer; ſhewing that hee will ſatisfie himſelfe with the inuincible power thereof, as well to manifeſt himſelfe the Sauiour of his Church, as to ſcatter and ouerwhelme all the wicked.

Verſ. 6. Therefore I will tread downe the people in my wrath, and make them drunken in mine indignation, and will bring downe their ſtrength to the earth.

The concluſion.FRom the former ſentence hee concludes that Gods wrath is ſtrong enough to confound the wicked, without hauing aid from any other; leſt the power of the enemies might any way daunt the Iewes from conceiuing good hope.

To make drunken, muſt heere bee taken in a contrary ſenſe, to that which it is in ſome other places, which we hauehave expounded heretofore; as in Chap. 29.9. one while we are ſaid to bee drunke when God takes from vsus our ſenſes, or ſmites vsus with giddineſſe; or when as at length hee giues vsus vp into a reprobate mind. But it here ſignifies no other thing, but to fill, or to beate them to the full, as we commonly ſay: and this ſimilitude is often vſed of the Prophets.

I vvill bring downe their ſtrength: that is to ſay; though they thinke themſelues inuincible, yet will I bring them downe and confound them. The ſumme is, that the Iewes being afflicted, ought not to deſpaire of their ſaluation, as if God hated them; neither to wax obſtinate vnderunder his rods, as if they were ſmitten at all aduenture; becauſe the reſt of the nations, who now oppreſſed them, ſhould be puniſhed, things ſhould be changed, and thoſe that cried victory before the conqueſts, ſhould not eſcape in the end. Now he culles out the Idumeans for a particular inſtance and example hereof, becauſe they dwelt neereſt, and were better knowne then others, who alſo moſt moleſted them.

Verſ. 7. I will remember the mercies of the Lord, and the praiſes of the Lord,**Or, as vponupon. according vntounto all that the Lord hath giuen vsus; and for the great goodneſſe towards the houſe of Iſrael, which hee hath giuen them according to his tender louelove, and according to his great mercies.

ISaiah comforts the people in this ſo miſerable and wofull a caſe, and by his example commands the Iews that in time of their extreme affliction, they ſhould call to mind the former mercies of the Lord, and ſhould betake them to their praiers; that ſo they might not reſemble hypocrites, who neuer hauehave any taſte in Gods goodneſſe, but in time of proſperitie. For in aduerſitie they are ſo caſt downe, that all the promiſes in the Bible will not be able to comfort them.What ought to be our meditation in the day of affliction. Now when the Lord chaſtens vsus, we ought to remember his former benefits, and to breake out into the extolling of them, ſtill hoping of better for the time to come: for God is alwaies like himſelfe, and neuer changeth neither his counſell, nor will. And therefore, if vve giuegive place to his mercy, vve ſhall neuer be caſt off. This I take to be the context, though others take it otherwiſe, namely, that the Prophet hauing ſpoken heeretofore of the peoples captiuitie, comforts now himſelfe by this aſſurance of Gods mercy, becauſe God was purpoſed to ſaue ſome. But they are deceiued, in regard they thinke that Iſaiah hath hitherunto ſpoken of the Iewes; as if God meant to puniſh none but them. Whereas he on the contrarie p. 639teſtifies, that other nations ſhould alſo be chaſtiſed, that the Iewes ſhould not perſwade themſelues that God only hated them. For which cauſe he now exhorts them to celebrate the memorie of thoſe benefits which God had beſtowed vponupon their fathers, that by their example they might the better come to apprehend Gods louelove towards themſelues. The ſcope of the text alſo ſhewes, that the Iewes are conioined with their fathers, to the end the couenant common to them both might encourage them to hope for better times.

According vntounto all things.] He vſeth this particle As, to ſhew, that in aduerſitie theſe benefits of God giuen vntounto his people ſhould forthwith come vntounto our remembrances, no leſſe then if they were preſent before our eies, though otherwiſe they may ſeeme to be worne out with age. For if they appertained not vntounto vsus, it were but labor loſt to remember them, which the Prophet alſo confirmes by the particle VsUs. Why ſo? Becauſe the Iewes being members of the ſame body, he had good reaſon to account them as the right ſucceſſors of their grandfathers, and other anceſtors. Truly Iſaiah felt not theſe benefits paſt which he heere mentions, but in regard they had bin beſtowed vponupon the Church, the fruit of them reached in part vntounto him, becauſe he was a member of the ſame.

How wee ought to eſteeme of the communiō of Saints.And queſtionles this communion of Saints whereof we make profeſſion, ought to be of ſuch value with vsus, as to thinke that whatſoeuer the Church receiues from the hand of God, is alſo giuen to vsus. For there is but one Church of God; and that which is now, hath nothing ſeparate from that which was in times paſt.

Iſaiah alſo expounds himſelfe when hee addes, for the great goodnes towards the houſe of Iſrael. Seeing then the Lord ſhewed himſelfe a liberall benefactor towards his people, we ought at this day to expect the like, in regard that we be of his houſhold, and members of his Church. Wel then, albeit we feele him angrie againſt vsus for our ſinnes, yet muſt we cheere vp our ſpirits through a liuely hope, and arme our ſelues againſt all diſtruſt, becauſe God can not forſake his Church.

In the meane while we hauehave to note that the Prophet highly extols and magnifies Gods merciemercy heere, thereby to teach vsus, that the foundation of our ſaluationThe foundation of our …luation. and of all other benefits flowes from thence. And this ſhuts out all merits of men, that ſo no man may preſume to attribute any thing at all vntounto himſelfe. But to the end this doctrine may be the better vnderſtood, let vsus conſider the time whereof Iſaiah ſpeakes. Religion and Iuſtice then principallie bare ſway and floriſhed: for howſoeuer the people had corrupted themſelues, yet Moſes, Aaron, and other holy perſonages ſhewed forth good teſtimonies of their innocencie and holines. And yet the Prophet teacheth, that all the good things which Moſes and the reſt receiued, were not to be aſcribed to their merits, but to Gods mercies. But what are we in compariſon of Moſes, Vſe. that wee ſhould thinke to merit ought at Gods hands? Thus then as theſe repetitiōs of Gods 1great goodnes, tender louelove, and great mercies, doe greatly ſerue for the raiſing vp on high the weake and broken hearted, that they may ouercome their greateſt temptations, ſo ought 2the ſame to put to flight and to ſwallow vp all thought and conceit of mens merits.

Verſ. 8. For he ſaid, ſurely they are my people, children that will not lie: ſo he was their Sauiour.

HE ſpeakes of the peoples election,God lookes that our conuerſation ſhould anſwer our vocation. and brings in God diſcourſing of it, to put vsus in mind of the end of our vocation, namely, that he will hauehave a people ſeparated vntounto him from the world, in the midſt of whom his name may be worſhipped and called vponupon. And yet therewithall he accuſeth the Iewes ingratitude, who deceiued God of his expectation: not that the Lord was indeed deceiued, ſeeing he foreſaw well enough what they would be, which he had alſo teſtified by Moſes, Deut. 32.15.16. But the ſcripture ſpeakes thus, when men by their vnthankfulnes care not to defraud the Lord of his due, as wee hauehave ſeene in Chap. 5. I looked that it ſhould hauehave brought me forth grapes, but behold, vvilde grapes. He ſpeakes not of Gods ſecret counſel, but ſpeakes after the manner of men, to ſet forth the mutuall conſent which ought to be betweene God and the faithful, that all thoſe to whom he vouchſafes his preſence as their father, ſhould be readie for their parts to anſwer when he calles vntounto them: for this foundation remaines ſure, namely, that none of Gods elect can periſh, becauſe God knowes who are his, 2. Tim. 2.19. And yet we know that the end of our vocation is to liue in holines & righteouſnes, as all the Scripture witneſſeth, and alſo according to that which hath bin often ſaid in many places: Chap. 43.21. & 55.5.

The Lord had iuſt cauſe therefore to ſay that he had choſen the people to be holy and true, and that he might hauehave children farre from lies and vanitie. But the people did falſifie their promiſed faith, and reuolted from that ſimplicitie of heart which they ought to hauehave followed: for they were whollie replete with fraude and hypocriſie; and yet the Prophet giues them hope of pardon, if ſo be they would ſeeke the Lord, and humble thēſelues before him with true repentance.

He alſo notes out that which is the principall in Gods ſeruice, to wit, that we bring with vsus thereunto a pure and vpright heart. Whence it alſo followes, that the Lord neuer forſakes vsus, till we hauehave bin diſloyall towards him in breaking our faith. Seeing this people then pleaſed themſelues in their vices, it was needfull they ſhould be firſt conuinced of their infidelitie, that being conuerted vntounto God, they might in the end feele him their ſauiour.

Verſ. 9. **Or, in all their anguiſh there was no anguiſh.In all their troubles he was troubled, and the Angell**Or, of his face. of his preſence ſaued them: in his louelove and in his merciemercy p. 640he redeemed them, and he bare them and caried them alwaies continuallie.

The ineſtimable louelove which God beares to his Church.HE amplifies and ſets forth Gods goodnes towards his people, ſhewing, that he beſtowed benefits vpō their …athers whileſt they ſuffred themſelues to be conducted by him: yea, he had ſuch care ouer them, that himſelfe was troubled in their troubles, and bare their miſeries and anguiſhes. In ſpeaking thus, he notes out the ineſtimable louelove which God beares towards his choſen. And the Lord alſo the better to draw and allure vsus to come vntounto him ſpeakes after the maner of men, attributing vntounto himſelfe all the affection, louelove, and fatherly compaſſion that can poſſiblie be in them.No louelove comparable to Gods louelove. And yet it is impoſſible to thinke of any louelove or good will of men in this world, which he farre ſurmounts not.

I vtterly reiect not the other expoſition, to wit, that the people were not troubled in their trouble; becauſe God alwaies ſupplied them with ſome remedies for y^e aſſwaging of their ſorrowes. But in my iudgement, the learned expoſitors hauehave hit the marke, in taking the firſt ſenſe: wherein the Prophet teſtifies that God laid vponupon himſelfe the whole weight of the peoples burthen; to comfort them in their calamities and anguiſhes. Not that he can any way be grieued:God no way touched with humane affections. but hee attributes to himſelfe humane paſſions by a figure much vſed.

Afterwards he manifeſts the effect of this care, namely, in that he alwaies ſaued them by his Angell, whom hee calles the angell of his face: becauſe he was a witneſſe of Gods preſence; and as it were his herald to execute his commandements.The ſeruice of Angels. To teach vsus, that the Angels runne not before they bee ſent, neither that they intrude themſelues into this office of ſuccoring vsus, by any priuate motion of their owne. For the Lord vſeth their ſeruices; and manifeſts his preſence to vsus by their meanes. The Angels can doe nothing of themſelues, neither doe they yeeld vsus any ſuccour further forth then as the Lord ſends them to bee the Miniſters of our ſaluation: Heb. 1.14. Les vsus not ſtay our thoughts vponupon them then, ſeeing their office is only to lead vsus directly vntounto God.

If any had rather ſay that the liuely image of God, is here noted out by this Angell; who being the conducter and protector of the people, did therein openly manifeſt the face and preſence of G…d as in a glaſſe; ſuch a ſenſe will not be amiſſe. And for my part I doubt not but that the office of ſauing ought to be attributed vntounto Chriſt,Mal. 3.1.Mal 3:1 who as we know, is the great Angell of the couenant, vnderunder whoſe leading, ſauegard and protection the Church hath euer hitherunto been vpheld in ſafetie.

In his louelove he redeemed them.] The Prophet ſhewes what the cauſe is from whence theſe great benefits proceeded:The cauſe from whence all benefits proceede. namely, Gods louelove and good pleaſure. As Moſes alſo teacheth, Deut. 4.37, and 7.7.8. Whence is it that God hath gathered thy fathers, ſaith hee, but becauſe he loued them, and did ſet his heart vponupon them? And thus he meant to diſpoſſeſſe them of all opinion that they might conceiue touching any merit: for in themſelues they were proud and arrogant and inſulted more then they had cauſe. Now yee ſee the reaſon why he ſhewes, that Gods onelie free bounty was the cauſe of ſo many bleſſings.

In the next place Jſaiah takes vp the ſimilitude which Moſes vſed in his ſong: namelie, that God bare his people, as an Egle; which teacheth her young ones to flie: Deut. 32.11. 1Vnleſſe any had rather referre it vntounto ſheepe, 2as we hauehave noted, in Chap. 40.11. He ſhall feed his flocke like a ſhepheard: hee ſhall gather the 3lambes vvith his arme, and carrie them in his boſome, &c. And yet this ſimilitude of a mother agrees very well: for ſhee not onelyonly beares the child in her wombe: but alſo nurces it vp, till it be come to a competent age.

The ſum is, that when the people were deliuered, it was not the firſt fauour that they receiued from God, but they had taſted ſo ſufficiently thereof in the whole courſe of their liues, that it was to him only, to whom they were to aſcribe all the benefits which had been beſtowed vponupon them.

For this cauſe the clauſe,God neuer wearie in doing good to his Church. alvvaies continually, is added: for the Lord is neuer wearie in doing good, neither contents he himſelfe to manifeſt the tokens of his fauour to one age only: for he neuer ceaſeth to inrich and adorne his Church with diuers and ſundrie gifts.

Verſ. 10. But they rebelled and vexed his holy Spirit: therefore hee was turned to be their enemie, and he fought againſt him.

THe Prophet now deſcends to the ſecond member,The preuention of an obiection. in which hee ſhewes that the Lord was turned to be y^e aduerſary of his children, becauſe they rebelled, and turned back from him; as if the people (in a word) ſhould thus hauehave obiected, God ſhewed many tokens of his louing kindneſſe to our fathers for a long time together; wherfore taſte we not of the ſame alſo? Is hee now of another mind. No, God forbid. But wee our ſelues by our diſloyaltie, hauehave been reiected: yea, we hauehave thereby repelled and put backe his benefits from vsus: Ier. 5.25. And yet the Prophet condemnes not onelyonly the men of his age, but thoſe alſo of the ages before. For we ſee that vnderunder the conduct of Moſes himſelfe, they rebelled and murmured againſt God, Exod. 17.2. Numb. 20.3. Hence it came, that God who tenderly loued them, as it is in verſ. 7. became their enemie, by their owne rebellion. Are they puniſhed for their iniquities then? let them thanke themſelues for it. For the Lord is inclined to nothing more then to ſhew merciemercy, neither is any thing more acceptable vntounto him,Mich. 7.18.Mic 7:18 then to purſue vsus with his fauours.

Now he ſaith by a phraſe of ſpeech borrowed from men, that wee vexe the holie Ghoſt by our rebellion: to teach vsus to hauehave ſinne in the greater deteſtation; becauſe it p. 641prouokes the holy one of Iſrael to anger and indignation. And ſeeing it is one and the ſame Spirit, by which God workes our ſaluation, the Prophet aduertiſeth vsus that our ſins doe eſtrange vsus farre from God, by breaking the band of our coniunction. VntoUnto which tends Saint Pauls exhortation, Epheſ 4.30. Grieue not the holy Spirit of God, by vvhom yee are ſealed vntounto the day of redemption. From this text alſo we are to note, that we hauehave no cauſe to accuſe thoſe, by whom wee are moleſted and perſecuted, becauſe it is the Lord himſelfe who fights againſt vsus, and by their hand auengeth himſelfe vponupon our ſinnes. Let vsus rather accuſe our ſinnes, and condemne them: for thereby wee are expoſed to all the miſeries, vnderunder which we are preſſed.

Verſ. 11. Then hee remembred the old time of Moſes and his people, ſaying, Where is hee that brought them vp out of the ſea, with the ſhepheard of his ſheepe? Where is he that put his holy**Or, in the midſt of whom. Spirit within him?

The fruit of this chaſtiſement.THis is the end of the chaſtiſement; namely, that the people might bee awakened out of their drowzineſſe, and bee brought to thinke vponupon the things they had forgotten before; becauſe proſperitie ſo beſots vsus, that the remembrance of God is vtterly buried. Theſe rods therefore ſerue to recall thoſe thoughts which were aboliſhed in vsus; to wit, where is that God which in times paſt ſhewed ſo many mercies to our fathers? For I referre theſe things to the time paſt, and therefore hauehave tranſlated, from the daies of old: for the word age agrees not in this place, ſeeing the Prophet mentions that time wherein Moſes gouerned the people of God. The true ſenſe therefore is, that the Iewes being miſerably oppreſſed, called to minde the ancient times; in vvhichwhich the Lord manifested his power for the preſeruation of his people.

Whereas ſome referre this vntounto God, as if he had wreſtled with their obſtinacie, and had rather gratified the vngratefull, thē leaue that worke imperfect, which hee had begun: this ſeemes harſh, and too far fetched. The Prophet rather recites the ſighes and complaints of this poore people, after by chaſtiſements they had learned how miſerable a thing it is, not to bee vnderunder Gods protection.

By the Shepheard, he meanes Moſes. Neither ſee I any reaſon why it ſhould be tranſlated in the plurall number, rather then in the ſingular. He alſo expreſſeth the means by which he guided the ſheepe; namely, in that hee was indued with ſingular graces of the holy Spirit: for to put his Spirit in the middeſt of him, is as much to ſay, as to manifeſt the power of his Spirit.

Others had rather referre it vntounto the people. Neither contradict I their opinion: but in regard that God had choſen and ordained Moſes to be the conducter of his people, it is he principally of whom it is ſaid, that the holy Spirit vvas put vvithin him. Now this Spirit was giuen him for the good of the whole people, that he might be an excellent Miniſter of Gods grace, and might ſee them at libertie. And ſo by conſequence, the power of the Spirit of God appeared in the middeſt of all the people.

Verſ. 12. Hee led them by the right hand of Moſes with his owne glorious arme, diuiding the waters before them, to make himſelfe an euerlasting name.

HEe heere proſecutes that miraculous deliuerance of the people,He goes on in deſcribing the peoples deliuerance out of Egypt. who vnderunder the conduct of Moſes, were brought out of Egypt, and alſo continues to recite the complaints: which might happily come into the mindes of the faithfull. We ſee heere two things ioined together; to wit, the right hand of Moſes, and the glorious arme of the Lord. Who ſo vſeth mans trauaile, that his praiſe and glory ought at no hand to be leſſened or darkened: for theſe things were ſo done vnderunder the conduct of Moſes, that they ought wholly to be attributed to the power of God.

As at this day, when it is ſaid, that the Miniſters of the Goſpell remit ſinnes, (which yet belongs to God onelyonly) doth this diminiſh ought from his authoritie and Maieſtie?8. Cor. 3.5. Truly no: for they are but inſtruments, who beſtow their paines for God, to whom all the glory thereof muſt be attributed. Alas, what could the ſillie hand of man hauehave done, if the arme of the Lord had not fortified it?

For this cauſe in the end of the verſe hee expreſly addeth, that God at that time wrought after ſo admirabe a maner, to make himſelfe an euerlasting name: whereof, ſeeing it is vnlawfull to deſpoile him, ſo it ſhall bee no more lawfull to attribute the leaſt part of praiſe vntounto a mortall man.

Verſ. 13. Hee led them thorow the deepe, as an horſe in the wilderneſſe, that they ſhould not ſtumble.

14. As the beaſt goeth downe into the * valley, the Spirit of the Lord gaue them reſt: ſo didſt thou lead thy people, to make thy ſelfe a glorious name.

THis is added to amplifie and ſet forth ſo great a benefit.Theſe verſes are added as an amplification of the former. He alſo conioines ſimilitudes thereto, to expreſſe this ſo great and admirable a power of God; namely, as the horſe in the deſert, and as the beaſt in the plaine: that is to ſay, hee led his people as nicely, as one doth an horſe vponupon the downes. For the word deſert, ſignifies not that deſert of Param, where the people were by the ſpace of fortie yeeres: but according to the common phraſe of the Hebrew tongue, it ſignifies the paſtures where ſheepe and heards of beaſts walke at their pleaſure. Which yet better appeares by the verſe following, where in ſtead of deſert, he names the plaine. And ſo one and the ſame ſenſe flowes from them both, namelie, p. 642that the people walked ouer deepe pits vvithout ſtumbling, as horſes doe in the wilderneſſe.

In a word, his meaning is, to teach that the red ſea did no more let or hinder the people from paſſing ouer, through the middeſt of deepe places, then if they had walked vponupon a plaine and leuelled ground.

In v. 12 he called his name, euerlaſting: and here he calles it glorious; but the ſenſe is one. The people then obiect againſt the Lord, that if hee once made himſelfe a glorious name; then he ought ſtill to hauehave the ſame care. Otherwiſe it will come to paſſe that the remembrance of the benefits, which hee in former time beſtowed vponupon their fathers, would vaniſh quite away.

Verſ. 15. Looke downe from heauen, and behold from the dwelling place of thine holineſſe, and of thy glorie. Where is thy zeale, and thy ſtrength, the multitude of thy mercies, and of thy compaſſions? They are reſtrained from me.

The application of the whole.HAuing mentioned the benefits of old in the name of all the people: now hee comes to applie the ſame vntounto his purpoſe, and intreates the Lord that hee would looke downe from heauen vponupon them.

Looke dovvne, &c.] By theſe words hee ſignifies that the power of God is not diminiſhed, though it appeare not at all times alike. For there muſt be an oppoſition ſupplied, namely, that God had then as it were hid himſelfe, neither ſhewed he himſelfe ſuch a one towards them, as hee had done towards their fathers. As if they had ſaid, Albeit O Lord, that we ſee no tokens of thy preſente, but that thou hast withdrawne thy ſelfe from vsus, as if thou wert ſhut vp in heauen, ſo as thou ſeemest vtterly to neglect vsus: yet vve beſeech thee vouchſafe to looke dovvne once againe from heauen, and from the dvvelling place of thine holineſſe, behold our miſeries. How to diſtinguiſh betweene vnbeleeuers and the faithfull.See how we ought to ſeparate the vnbeleeuers from the faithfull, who acknowledge God to bee both mightie and mercifull: yea euen then when they can diſcerne no ſignes at all, either of his power or bountie. And thus they ceaſe not to call vponupon him ſtill, though he hides himſelfe farre away from them. For the Lord neuer ceaſeth to hauehave care ouer his people, ſeeing without wearineſſe, hee orders and gouernes all the parts of the world.

VVhere is thy zeale?] By this interrogation it ſeemes the faithfull after a ſort vpbraid the Lord, in regard hee is no more touched with his vvonted zeale toward them; or that his power is diminiſhed. But the Prophet hath another meaning. For hee mentions theſe benefits, as I hauehave ſaid heretofore, becauſe he meant therby to confirme the harts of the faithfull in good hope: thereby alſo teaching them that God is alwaies one and the ſame, and neuer puts of the bowels of compaſſion towards his Saints. And this will be euident enough by y^e which followes.

He takes the multitude of bowels and mercies, for the infinit goodneſſe of God: for he diſcouers and powres out his bowels as it were, in ſhewing himſelfe a liberall benefactor towards vsus. And theſe ſaid fauours are ſo great, that wee cannot poſſiblie eſteeme nor value them as we ought. But it is no new thing to ſee the faithfull preſſed with griefe to powre out their complaints familiarly in the preſence of God, charging him that hee hath ſhut his bowels from them. I grant they retaine this principle,The faithfull euer retaine this principle, namely, that God is alwaies mercifull. that God is alwaies mercifull; in regard his nature is vnchangeable: and howſoeuer they impute it to their ſinnes, that they feele him not ſuch a one to them, yet to preſerue themſelues from deſpaire they expoſtulate vvith him, how it can be that hee ſhould handle them ſo ſeuerelie. Yea, in ſhewing them nothing but the ſignes of his wrath, as if he had forgotten himſelfe.

Verſ. 16. Doubtleſſe thou art our father: though Abraham be ignorant of vsus, and Iſrael know vsus not, yet thou O Lord, art our father, and our redeemer: thy name is for euer.

THe Lord permits vsus familiarly to powre out our hearts before him.A definition of prayer. For prayer is nothing elſe but a manifeſting of the heart in the preſence God; ſo as the beſt remedie we hauehave to releeue our cares and anguiſhes is to lay them vp in his boſome. Caſt thy burthen, ſaith Dauid, vponupon the Lord, and he ſhall nouriſh thee: Pſalm. 55.22. and 37.5. The Prophet then hauing numbred vp Gods benefits towards the Iewes, whereby his power and goodneſſe was ſufficiently manifeſted; and yet that men by their ſinnes depriued themſelues from taſting the fruit thereof: he now comes to this point; namely, that Gods goodneſſe is ſo great, that it ouercoms mens ſtubbornneſſe.

He calles him father in the name of the whole Church. For all cannot call him thus;The Churches priuiledge. becauſe it is a priuiledge that peculiarly belongs to the Church of God to call him father in his preſence. Thence we may gather, 1that Chriſt as the firſt borne,God hath neuer been called vponupon as a father in the Church, otherwiſe than by Chriſt. or rather as the 2onelyonly ſonne of God, hath alwaies borne the chiefe ſway ouer the Church: for God cannot be called father, but by him. And againe, here wee ſee that the faithfull contend not with God: but onelyonly draw arguments vntounto themſelues from his nature, whereby to ouercome all temptations, and to ſettle their hearts in good hope.

Though Abraham knovv vsus not.] Queſt. Some aske here why the people ſay that the Patriarke knew them not. S. Anſ. Saint Ierom.Jerome thinks it was becauſe they were degenerate, and therefore were not worthie of ſo great an honour. But I take this expoſition to be ouer curious. The true ſenſe is, That albeit our forefathers diſauow vsus, yet God ſtil holds vsus for his children, and ſhewes himſelfe a father towards vsus. Thoſe who ſay that Abraham and the reſt of p. 643the faithfull had caſt off all care, touching the affaires of this life, doe too ſubtilly wreſt the Prophets words to a wrong ſenſe. I ſpeak not of the thing in it ſelfe; but I ſay theſe words proue not that the Saints are altogether careleſſe of vsus.The true ſenſe of this place. The moſt natiue and pure ſenſe is this; Lord, we acknowledge that in regard thou art our Father, it is a thing ſo firme and ſure, that albeit our fathers after the fleſh ſhould faile vsus, yet vvilt thou neuer ceaſe to bee a father vntounto vsus: Pſal. 27.10. So as all rights of nature ſhall ceaſe, rather then thou ſhouldeſt ceaſe to ſhew thy ſelfe a father vntounto vsus: or that thine holy adoption ſhould bee made void, ſeeing it is establiſhed in thine immutable counſell, and ratified by the death of thine holy Sonne.

And yet in the meane while we may hence gather, that the holy men ſo pray and preſent themſelues before God, that they looke not to the interceſſions of others: for praier is inioined them vponupon this condition, that wholly reſting themſelues in the fatherly louelove of God, they reiect all other confidences. But if our Prophet taught the Iewes not to direct their hearts toward Abraham and Iacob (who yet had receiued ſo many precious promiſes) to be heard of God: then is it certaine that we hauehave now no more cauſe to runne to S.Saints not to be praied vntounto. Peter, to S. Paul, and the reſt, then to them. For this is not a priuate praier made by one or two, but publike, and appertaining to the whole Church in generall: as if the Prophet had heere ſet them downe a forme of praier. And queſtionleſſe our confidence ought ſo to be ſetled vponupon Gods fauour and fatherly goodneſſe towards vsus, that we ſhould ſhut our eies againſt all interceſſions of men, whether aliue or dead. In a word, the faithfull heere proteſt, that they gaze not heere nor there, but reſt themſelues in God alone.

Queſt. But ſome may aske now, why hee onelie names Abraham and Iakob, and makes no mention of Iſaack? Anſ. The reaſon is, becauſe the couenant was more ſolemnly ratified with theſe two heere noted. I grant that Iſaack had no leſſe part therein then they; but yet hee neither receiued ſo full, nor ſo many promiſes.

Our Redeemer.] Redemption is heere expreſſed as a teſtimonie of this adoption: for by this experiment, God ſhewed himſelfe the Father of this people. And therefore the people pray vntounto God, and with aſſurance call him Father, in regard he had maniſted vntounto them ſo admirable a ſigne of his fatherly good will, which gaue them incouragement to hope well. But redemption ſimply in it ſelfe, would not hauehave ſufficed, vnleſſe the promiſe had bin therewithall annexed. Euen as then hee did once redeeme them, ſo doth he promiſe to be their father for euer.

The clauſe, from all time; ſets forth the ſtedfaſtneſſe and ſtabilitie of Gods fatherly louelove. For we hauehave not deſerued the name of children; but in regard that his will onelyonly, by which hee hath once adopted vsus for ſuch, is vnchangeable. Seeing the Lord then hath an eternall name, it thereupon followes, that the title and grace which is thereunto conioined and flowes from this eternitie, ſhall indure for euer.

Verſ. 17. O Lord, why haſt thou made vsus to erre from thy waies,**Or, wherefore haſt thou turned. and hardened our hearts from thy feare? Returne for thy ſeruants ſake, and for the Tribes of thine inheritance.

BEcauſe theſe phraſes of ſpeech ſeeme harſh and tart; ſome thinke the vnfaithfull are here brought in murmuring againſt God, and blaſpheming him: for their malice turnes into rage, whē they hauehave loſt all hope. But the ſcope of the text croſſeth this conceit. For the Prophet ſhewes the fruit which ſhould proceed from theſe miſeries and calamities of the Iewes. How? Becauſe being humbled and brought low, they ſhould ceaſe either to be proud, or to pleaſe themſelues in their vices. They were aſhamed then that in times paſt they had erred ſo farre out of the right way, and acknowledge their owne offences. And to ſay the truth, vvhen they attribute their ſinnes to the vvrath of God, their meaning is not to exempt themſelues from blame, nor to aboliſh their faults.

But the Prophet vſeth a phraſe of ſpeech very ordinary. For the holy Ghoſt is wont to ſay, that God cauſeth men to erre, hardens, and giues men vp into a reprobate mind: 2. Theſ. 2.11. Rom. 9.18. and 1.28. Now when the faithfull ſpeake thus, they meane nothing leſſe then to make God the author of euill, and of ſinne, as if themſelues were innocent; or as if they meant to extenuate their crime. But they aime at an higher market, and rather confeſſe that their ſinnes hauehave ſeparated them from God, and is the cauſe vvhy they are left destitute of his holy Spirit. Yea, that thence is came to paſſe, that they hauehave been plunged into infinit miſeries.

Thoſe who ſay that God leades vsus into error by priuation, that is to ſay, in regard he bereaues vsus of his ſpirit, hit not the very white. It is ſaid that God both hardens and blinds when he deliuers men vp to be blinded by Satan, who is the miniſter and executioner of his wrath, for otherwiſe we ſhould euer be a pray vntounto the will of the diuell: but in regard he is able to doe nothing of himſelfe without Gods commandement,God the author of blinding & hardening, yet not the author of ſinne. to whoſe beek he is ſubiect, we truely affirme, that God is the author of this blinding and hardening, which alſo the ſcriptures doe witnes in many places. And yet it followes not thereupon that he ſhould be the author of ſinne, becauſe he puniſheth mēs ingratitude by ſuch a blinding. And thus the faithfull in this verſe confeſſe that God hath left them, but their ſinne was the cauſe, ſo as they ſtill acknowledge Gods iuſt reuenging hand vponupon them. In like maner after Moſes hath ſaid, That thitherunto God had not giuē the people eies to ſee, nor an heart to vnderstand, hee layes not the blame thereof vponupon God, but ſhewes the Iewes where they were to ſeeke the remedie of ſuch a benummednes vvhereof they vvere conuinced, Deut. 29.14. But theſe ſeeme to take another pretext heere, in that they aske a reaſon, and expoſtulate the matter p. 644with God, as if he had bin bound to hauehave handled them more mildly. Anſ. But I anſwere, that the faithfull hauehave ſtill an eye to Gods goodnes, whileſt they confeſſe that their afflictions are the iuſt recompences of their ſinnes.

Some referre theſe words to the captiuitie, as if the faithfull complained of the Lord for ſuffring them to languiſh ſo long a time in the ſame. As if the Prophet ſhould ſay, That their obſtinacie increaſed, becauſe the Lord gaue them no taſte of his grace. For the faithfull are often ſurprized with a very dangerous temptation, when they ſee the wicked ouerflow in all abundance, and are almoſt diſcouraged, as Dauid hath well expreſſed it in Pſalm. 125. But the Prophets ſentence ſeemes to be more generall▪ for the faithfull acknowledge themſelues to hauehave erred, becauſe they were not guided by the Spirit of God: whereof they complaine not, but rather deſire that this ſpirit may bee giuen them, by which their fathers in former times were gouerned and obtained all things proſperouſlie.

Why hast thou cauſed our hearts to turne from thy feare?] Some tranſlate, Wherefore haſt thou hardned; but becauſe this ſutes not with that which followes, from thy feare, I had rather tranſlate, To turne backe. And the verbe alſo ſignifies ſo much.

Some thinke theſe words, returne for thy ſeruants ſake, appertaine to all the people. As the Scripture indeede is wont to terme all the houſhold of faith by the name of Gods ſeruants. But I thinke it is properly to be referred vntounto Abraham, Jſaac and Iacob, which ſurelie is much more probable. Not that the people reſted in their interceſſion, but in regard that God had made the couenant of grace with them, that they might deliuer it ouer from hand to hand vntounto their ſucceſſors. Thus then the faithfull ſet not theſe Patriarkes before them as common perſons onelyonly, but in the qualitie of Miniſters, witneſſes, or mediators of the couenant, with the foundation of their faith: as in that ſong;Pſal. 132.1.Ps 132:1 Lord, remember Dauid. In which place, the name of this good Patriarke is not ſet before the Lord, as if the faithfull thought hee had been their aduocate; but in regard the promiſe, which was made vntounto him touching the reſtauration of the eternall kingdome in his familie, did appertaine to the whole body of the people.

How Papiſts wreſt theſe words, to proue their interceſſion to Saints.The Papiſts ſnatch vp theſe words with great ioy, as if by them the interceſſion of Saints were proued. But by the true expoſition of the place, we may plainly ſee how eaſie a matter it is to anſwer them. For it is ſpoken of the Fathers, not as if they deſerued ought at Gods hand of themſelues, or were now interceſſors betweene God and vsus; but becauſe the free couenant, which not onelyonly appertained vntounto them, but alſo to all their ſucceſſors, was contracted onelyonly with them.

To the Tribes.] That is to ſay; Returne to thy wonted fauour towards thy people. By this we ſee that the things aforeſaid, tend to no other end, but onelyonly that the people doe labour, thereby to prouoke the Lord to merciemercy, after they hauehave laid before him their miſeries and calamities.How wee muſt come to God. Here then we ſee the maner how we are to addreſſe our ſelues vntounto God; namely, by putting him in minde of his former benefits, and by manifeſting in his ſight our griefes and ſorrowes. Thus we muſt doe if we would obtaine deliuerance.

Of thine heritage.] That is, becauſe God had choſen this people as his proper portion. As if hee ſhould ſay; What ſhall become of thy people if we periſh? Not that God was tied to this people, but in reſpect hee had giuen them his faith by oath. Thus the people durſt very well vrge God with his promiſe, and importune him by their praiers, in regard hee had voluntarily obliged himſelfe both vntounto their fathers, and to their children.

But now, ſeeing all promiſes are ratified and confirmed in Chriſt, 2. Cor. 1.20. and that we hauehave the truth of all things, wee ought to bee built vp in ſo much the greater confidence; for the couenant is not onelyonly contracted in his hand, but it is alſo confirmed and ſealed with his blood. I grant he was the mediator as well for the fathers as for vsus: but all things are now more cleere and manifeſt, in regard they then ſtucke in many obſcure ſhadowes.

Verſ. 18. The people of thine holineſſe hauehave poſſeſſed it but a little while: for our aduerſaries hauehave troden downe thy ſanctuarie.

IT is a wonder y^t the Prophet ſaith y^e people poſſeſſed the land but for a very little ſpace, ſeeing 863. yeres were expired ſince they began to poſſeſſe it, and 1400. yeeres and more ſince Abraham entred into the land of Canaan. But the promiſe muſt be conſidered, in which it was ſaid, that Abrahams poſteritie ſhould inioy the land, as an euerlaſting poſſeſſion: Gen. 17.8. and 48.4. This was but a little vvhile therefore, if it be compared vvith eternitie. The people of God then obiect this ſhort time vntounto him, not as accuſing him of breach of promiſe; but to put him in mind of his couenant, and that he ſhould rather hauehave reſpect to his owne goodneſſe, then to the chaſtiſements which they had iuſtly deſerued. And after this manner the ancient Church complaines, in Pſ. 102.23, 24. that her ſtrength was abated in the way, & that her daies were ſhortened: and therefore praies, that God vvould not cut her off in the midſt of her daies, becauſe the fulneſſe of time depended vponupon the comming of Chriſt.

Our aduerſaries.] This complaint was much more grieuous; namely, that the wicked prophaned that land, which God had conſecrated vntounto himſelfe. And the truth is, this went neerer to their hearts, then all the reſt of their miſeries. And good reaſon: for we ought not ſo much to reſpect our ſelues, as Gods ſeruice and religion. And this is the end of deliuerance, to wit, that there might be a people which might praiſe and worſhip the Lord purely.

p. 645Verſ. 19. Wee hauehave been**Or, a long time. as they ouer whom thou neuer bareſt rule, and vponupon whom thy name was not called.

THe Prophets ſenſe may admit two expoſitions. For ſome take this place as if the people obiected vntounto God, that they were choſen when other nations were reiected, and that this couenant was ratified from the time of old. The other expoſition, which I rather follow, is this; that the people complaine and reply vntounto God, that there is no difference betweene them and the heathen; in regard they had no ſuccour nor refreſhing at all in their aduerſities: which they hold to be an abſurd and an vncomely thing. This is a notable ſentence, and very worthy of memorie: for heere wee ſee it is lawfull for vsus to powre out our complaints vntounto God, when afflictions preſſe vsus aboue meaſure; and to ſet our calling before him, to mooue him to ſuccour vsus; thereby teſtifying what great difference hee makes betweene vsus and ſtrangers.

Ouer vvhom thy name is not called vponupon.] This comes all to one ſenſe. For the peoples meaning is, that Gods calling ought not to bee aboliſhed. And indeed it is not the Lords will that wee ſhould call vponupon him in vaine: for praiers are vnprofitable, and vaniſh in the aire, vnleſſe the Lord hauehave reſpect vntounto vsus. Heere note alſo one marke of the Church; namely,A note of the Church. that Gods name is there called vponupon. The wicked cannot call vponupon him, becauſe there is no acceſſe vntounto him but by his word; of which,Faith brings forth praier. they hauehave no knowledge: and the refore faith is neuer ſeparate from praier. For where faith is, there is alſo praier: and if it be not there, let vsus know for a ſuretie that there is no faith nor hope at all.

Oh that thou wouldeſt breake the heauens, and come downe:Maſter Caluin makes this, part of the 19. verſe. and that the mountanes might melt at thy preſence!

OH that thou vvouldeſt breake!] The Hebrew particle, as I take it, comprehends a wiſh. For though it hath many ſignifications, yet the ſcope of the text ſhewes, that this agrees better to this place then any other. For the faithfull heere enter into a more ardent praier; as often it falles out when in the ſharpeſt afflictiōs, a ſet forme of words, would want ſufficient vehemencie to expreſſe our deſires. He ſaith, that God breakes the heauens, when hee ſuddenly ſhewes ſome memorable and rare ſigne of his power. And the reaſon of this maner of ſpeech is not onelyonly in regard that men being in great diſtreſſe, are wont to lift vp their eies to heauen, from whence they expect helpe; but becauſe miracles alſo make way for them, by breaking the ordinarie courſe of nature. Now it ſeemes that God is ſhut vp in heauen, whileſt hee neglects to ſuccour vsus, and lets all things in the world to goe at ſix and ſeuen. For this cauſe then it is ſaid, that he opens and breakes the heauens, vvhen he giues vsus ſome ſigne of his preſence at ſuch a time as vve iudge him to be farre remote from vsus. But theſe things are ſpoken according to our naturall reaſon, as is alſo the clauſe, That thou wouldeſt come downe: for what neede is there that God ſhould change his place? Hee applies himſelfe thus to our weakeneſſe, that we might the better comprehend that which is ſaid to vsus of him.

That the mountaines vvould melt.] That is to ſay; Oh, cauſe thy Maieſtie and glory to appeare in ſuch wiſe, as the elements being aſtoniſhed at the feeling thereof, might bow, to giuegive way vntounto thee: as ſhall bee declared more at large by and by.