Commentary on Isaiah, Commentary on Isaiah · Chapter 48

Commentary on Isaiah · Commentary on Isaiah · Chapter 48

p. 502THE XLVIII. CHAPTER.

Verſ. 1. Heare yee this, O houſe of Iakob, which are called by the name of Iſrael, and are come out of the waters of Iudah: which ſweare by the name of the Lord, and make mention of the God of Iſrael; but not in truth nor in righteouſneſſe.

Now the Prophet directs his ſpeech to the Iewes.NOW hee directs his ſpeech to the Iewes, whom hee chiefly reſpected in the whole chapter before going.

For he was not ſent to the Babylonians; but ſo ſpeakes to thē, that ſtill his meaning is, the Iewes ſhould make their profit of it; for whoſe good he was principally appointed,The drift of Iſaiah in this Chapter. & ordained to that high and excellent calling. He hath foretold the ruine of Babel then, to the end the Iewes might in patience and ſilence wait for their deliuerance: and yet, that the greatneſſe and power of their enemies in the meane while, might not daunt nor diſcourage them. But reſting ſecurely vpō theſe promiſes, they might ſtand with inuincible force againſt al temptations. Now in as much as the Iewes were ſomewhat obſtinate, and would not eaſilie be brought to credit theſe promiſes: as alſo that Iſaiah by the ſpirit of prophecie, wel foreſaw how ſtiffe necked and rebellious they would proue, euen in their captiuitie; he therefore reproues them thus ſharply. Ezech. in Chap. 33 31. ſhewes at large how great their incredulitie was, when they murmured againſt God and fel off the hooks, making no more account of theſe promiſes, then of ſo many fables. It is not without cauſe then that Iſaiah is ſo vehement: ſhewing that they much diſhonoured the Lord, in that they would not reſt vponupon his truth.

He ſpeakes to Iſrael; but ſo, as to Iſrael, degenerate: Iſrael in name, and not Iſrael in deed. Hee giues them not this title then, by way of honour; but rather to conuince them of their falſe confidence, in that they wrongfully vſurped this honourable title, and nothing at all anſwered the truth thereof in their practiſe. For why did God dignifie his ſeruant Iakob with this name, but becauſe he ſhewed himſelfe valorous and inuincible in aduerſitie? Which appeares by that vvreſtling he had with God, who pitcheth the field as it were to make warre vponupon vsus, when hee exerciſeth vsus with diuers tribulations: Gen. 32.28. How could this title agree then to his ſucceſſors,Prou. 24.10.Prov 24:10 when they fainted and forſooke their confidence in the day of aduerſitie? He afterwards reprocheth them, in that they nothing at all reſembled the holy fathers, from whom they were deſcended.

By vvaters, vnderunder a figure, hee meanes the fountaine and ſpring from whence the Iewes iſſued: for I allow not of the Rabbines ridiculous gloſſe; who by the word waters, vnderſtand that ſperm whereof children are ingendred, becauſe it is moiſt and wateriſh: but it is a ſimilitude very fitly drawne from waters which flow from a ſpring. Now hauing taxed them for baſtard and degenerate children, he addes that they falſly couer the ſame title vnderunder the cloke of pietie and religion; from the truth whereof, they were alſo reuolted.

Now becauſe an oath is a part of Gods worſhip,An oath, a part of Gods, worſhip. he heere puts it for the whole, vnderunder the figure ſynecdoche. For as the Idolaters offer God great wrong in ſwearing by their Idols; ſo the true worſhippers doe highly honour p. 503him in ſwearing by his name, for thereby they proteſt to hauehave but one God, whoſe name they thus glorie in. But in this place the Prophet inueyes bitterly againſt the hypocrites,Hypocrites taxed. who had nothing in their mouthes but the name of God, and toſſed it continuallie vponupon the tip of their tongues, but in the meane while their hearts were farre off from him, as it is in Chap. 29.13. for this cauſe he ſaith, But not in righteouſnes, which word he takes heere for vprightnes and ſoundnes of heart, without which nothing we doe is acceptable before God. Or, truth and righteouſnes may be taken for words of one ſignification, as if he ſhould ſay, There is nothing but hypocriſie and vaine ſhewes in all your doings; you profeſſe your ſelues to be the ſeruants of the God of truth, and behold, you let all the world ſee that you are ſtuffed with diſloyaltie and lies.

Verſ. 2. For they are called of the holie Citie, and ſtay themſelues vponupon the God of Iſrael, whoſe name is the Lord of hosts.

An amplification of the Iewes hypocriſie.HE holds himſelfe to the point ſtill, and in other words refutes their vaine ſhewes, for falſly they gloried to be citizens of the holy Citie, and yet they ſtuck not to pollute and defile it with their leaud practiſes.

Ieruſalem was worthily reputed holy, in regard God had ſanctified it for the place of his abode, but it was prophaned with ſo many abuſes, that there was no holines at all in a maner left in it. In the 15. and 24. Pſalme wee ſee who are worthie to be eſteemed the true citizens of Ieruſalem, but ſeeing the Iewes bluſhed not to play faſt and looſe with God, they thought it enough to couer themſelues vnderunder this vaile,Iere. 7.Jer 7 of the Temple of the Lord, the Temple of the Lord.

Where he ſaith, they ſtaied vponupon the God of Iſrael: hee ſpeakes not of a true confidence, but of a malepart boldneſſe. For as the faithfull ſtay and reſt vponupon the Lord with their whole hearts, ſo hypocrites doe falſly maske themſelues with his name, and are beſotted with a vaine and fond perſwaſion: they contemne all things, yea, they feare not impudentlie to diſgorge this brag; Tuſh, God will ſurely help vsus, he will neuer forſake his people, as if God were a ſofterer of ſuch a prophane crew. To be ſhort, they caſt his lawes behind their backs, and tread them vnderunder their feet, and yet proteſt with high termes that God is the ſtay of their ſaluation. But to the end they ſhould not thinke to eſcape vnpuniſhed for ſuch dallyings, the Prophet affirmes, that Gods maieſtie and glorie ſhall no whit be impeached, though hypocrites indeuor to transfigure him at their pleaſures. For in calling him the Lord of hosts, he addes it as a threatning, to the end they might know that the God of Iſrael, vnderunder which title they vainely couered themſelues, was alſo the Lord of hosts to puniſh ſuch hypocrites, and that could not indure to be thus mocked and trifled withall.

Verſ. 3. I hauehave declared the former things of old, and they went out of my mouth, and I ſhewed them: I did them ſuddenly, and they came to paſſe.

HE accuſeth the Iewes of ingratitude,Before he taxed their hypocriſie: they now their ingratitude. in regard they diſtruſted GOD who had ſhewed them infinite teſtimonies of his goodnes to confirme them in a true and ſound faith, and thus he bereaues them of all excuſe, in telling them that he hath declared former things. Now it ſeemes he ſpeakes not only of their redemption from their captiuitie, but of other benefits which the Lord had done for his people; as if he ſhould ſay, I began of old to tell you what ſhould enſue, neither hauehave I promiſed any thing which is not accompliſhed: but notwithſtanding ſo many experiences, you beleeue nothing that I ſay, no not the moſt certaine and the infallible truth.

Wee may alſo ſuppoſe, that the Prophet ſpake not only to thoſe which then liued, but likewiſe to ſuch as were afterwards to ſuruiue them in the captiuitie, that when the calamitie ſhould befall them, they might call to minde what was foretold them, for God meant to hauehave this propheſie renoumed, that during their exile, they might know how theſe things fell not out by chance, and therfore were to gather cōſolation thence. Iſaiah reprehends them ſharply then, in regard that albeit they knew the truth of theſe propheſies by the euent, yet they would not acknowledge Gods hand in thē, neither would they reſt vpō his promiſes. Had he not good cauſe then, thinke you, to rebuke them thus ſharply, and to condemne their obſtinacie? Yes doubtleſſe. For they reſiſted that hand which offred them reliefe, and reiected his merciemercy: they limited the holy one of Iſrael, in that 1they would not beleeue that it ſhould euer be permitted them to returne home into Iudeah. Nay, when the way was ſet wide open before them, very few had any heart to returne into their countrie. Others ſuppoſed that Cyrus did but dallie with them, only permitting them to goe, that hauing gadged 2and ſounded the depth of their affections, he might take occaſion therby to oppreſſe them and deale the more ſeuerely with them, not conſidering that thoſe things which the Lord had foretold muſt of neceſſitie come to paſſe, though men and Angels ſhould withſtand the ſame.

I ſo vnderſtand theſe predictions then wherof the Prophet ſpeakes, that vnderunder them I alſo comprehend the ancient propheſies, in which the Lord had ſaid to Abraham, that his poſteritie ſhould be led captiue, and ſhould after be reſtored to their firſt libertie, Gen. 15.13. And ſo we muſt come to other propheſies of this nature by degrees, which ſucceſſiuely followed one anothet, for euen this propheſie was many times confirmed now in one age, and then in another. His meaning is then, that the Lord yet neuer foretold any thing, but the iſſue and euent anſwered vntounto the beginning.God yet neuer foretold any thing, but the euent was anſwerable to the beginning.

p. 504Verſ. 4. Becauſe I knew that thou art obstinate, and thy necke is an yron ſinew, and thy brow braſſe.

The Iewes obſtinacie & inpudencie diſcouered.THe Lord heere proteſts by his Prophet, that he ſpake of things to come, becauſe of the peoples obstinacie. As if the Prophet ſhould ſay; I hauehave done more for you then ſtood with my calling. Not that he only bent his ſpeech this way, for wee know that the principall drift of his ſermons appertaines to the godly, who quietly obey, and willingly giuegive eare. But Iſaiah, that had to deale with a froward people, rightly affirmes, that God would hauehave vſed a moſt ſoueraigne remedie, in ratifying his law by many prophecies, and that ſucceſſiuely one after another. For as hee had foretold nothing but the truth to their fathers, ſo he ſhewes that he continues ſtill ſo to doe, that heereby hee might batter downe the obſtinacie and rebellion of this people.

Hee ſaith their necke was as an yron ſinew; becauſe it could not be bowed. I grant that ſinewes are ſtiffe, yet they are bowable. But heere he ſaith, nothing will bow them, becauſe they are as vntamed heifers. Afterwards hee addes, a brow of braſſe, to ſet forth their impudencie. Two things holds vsus in awe:Two things keepes vsus in awe. firſt, teachableneſſe, if we willingly ſubmit our ſelues to the wholſome admonitions 1and inſtructions, which ſhall bee tendered to 2vsus. Secondly, if being ouertaken with anie ſinne, wee be ſo touched with true remorſe and bluſhing, that wee condemne the euill committed: where theſe two graces, humilitie and ſhamefaſtneſſe are wanting, it is a ſigne of a deſperate obſtinacie. By two arguments thē the Prophet ſhewes that this people was giuen vp to all iniquitie, in that hee affirmes they were become vnteachable and ſhameleſſe. Notwithſtanding when the Lord cannot otherwiſe remedie ſuch a miſchiefe, yet he ſo farre ſupports our rebellion, as to admoniſh vsus of things to come. And thus, transforming himſelfe as it were, he is readie to trie all the waies hee can, that hee might allure vsus vntounto him, and ſet vsus againe in the right way.

Verſ. 5. Therefore I hauehave declared it vntounto thee of old; before it came to paſſe I hauehave ſhewed it thee, leſt thou ſhouldeſt ſay, Mine Idoll hath done them, and my earned Image and my molten Image hath commanded them.

AGaine he propounds the ſame thing vntounto them, that the people being deliuered out of Babylon, might acknowledge that God himſelfe had done it, leſt they ſhould attribute this redemption either to their Idols, or to fortune. Queſt. If it bee asked wherefore the Lord makes mention of Idols, ſeeing the Iewes profeſſed to worſhip but one God: I anſwer, Anſ. they were already ſo corrupted by ouer much familiaritie with the Gentiles, and had ſo defiled themſelues with ſuperſtitions, that God was in a manner vtterly forgotten. Ezechiel complaines of this in his eight Chapter, verſ. 3. For there being carried in a viſion into Ieruſalem, hee ſaw the Sanctuarie of the Lord polluted with diuers idolatries and abominations. It is no maruell then if our Prophet put them in mind of God, the onelyonly author of all benefits, to the end they might acknowledge their redemption to be his worke.

Leſt thou ſhouldeſt ſay.] He meanes that the Iewes ſhould be inexcuſable, if they did not confeſſe this benefit of being ſet free from bondage, to proceede from Gods hand. For that which was foretolde ſo long before came it came to paſſe, could not fall out, neither fortune nor chance. Hee ioines Gods preſcience then with his power, ſhewing that he hath not only foretold theſe things, but hath alſo performed them. Heere then we may behold as in a glaſſe, the frowardneſſe of our owne hearts,A looking-glaſſe wherin we may take a view of the frowardneſſe of our nature. which are alwaies plotting how to bereaue the Lord of his deſerued praiſe, euen as oft as he ſends vsus any helpe, or beſtowes any benefit vponupon vsus, whereby he ſtretcheth out his hand to becken vsus to himſelfe. But the world reſiſts God in this behalfe, euen with an high hand, euermore attributing that to creatures, which proceeds from God: as in the Papacie, where wee ſee they aſcribe the benefits of God, vntounto the Saints departed; as if he ſate idle in heauen, or were fallen into a dead ſleepe. It is needfull therefore that the light of Gods word ſhould alwaies ſhine before vsus, for the rectifying of our iudgements: for wee ſhall alwaies miſſe the marke in conſidering of Gods workes, vnleſſe he giuegive light vntounto our ſteps, by the lanterne of his bleſſed truth.

The ſame thing often befalles many at this day, which Iſaiah bewailes touching his nation; to wit, that notwithſtanding all admonitions, yet they ceaſe not to forge Idols, which they adorne with Gods ſpoiles as it were. The Apoſtles, Peter and Iohn, in their life time, Act. 3.12. cried with a loud voice, that they did no miracles by their own power or godlineſſe:Peter and Iohn made to worke miracles by the Papiſts now they are dead, who proteſted they did nothing by their owne power being aliue. and yet we ſee how the Papiſts, whether they will or no; yea as it were to vex them, will burthen them now they are dead with infinit miracles. Well, howſoeuer God at this day foretelles vsus not of things to come, yet ſhall the Law and the Goſpell be of no leſſe force to condemne our vnthankfulneſſe, then if wee had ſeene the wonders (whereof God ſhewed himſelfe the author) contained in the prophecies.

Verſ. 6. Thou haſt heard;**Or, ſee all. behold all this. And will not yee declare it? I hauehave ſhewed thee new things**Or, from. euen now, and hid things which thou kneweſt not.

BY this wee may better diſcerne that the Prophet ſpeaks of the captiuitie to come,God ſpake plainly, but we are dull of hearing. and of the redemption that was to inſue. Wherein he as well prouided for the good of the people of his owne time, as for theirs that were to ſucceede: that ſo, albeit thoſe p. 505which then liued, made no right vſe thereof, yet at leaſt thoſe that ſuruiued them, being heereby admoniſhed, might amend. For it often fals out that the word moues not ſuch as are preſent: nay, they hauing heard it, goe their waies and contemne it: but their ſucceſſors on the contrary, receiue it with more reuerence.

Where he bids them behold: ſome thinke the Prophet ſo propounds the euent of the thing, as if he ſhould ſay; God neuer ſaid any thing, but the truth thereof hath manifeſted it ſelfe. But I expound this word behold, or See, thus; Seeing the Lord hath ſpoken: it is thy dutie to thinke well of that he hath vttered, and to giuegive diligent attention thereto. Whence we may gather, that our dulneſſe is the cauſe why we ſuffer that which proceeds out of Gods mouth, to fall to the ground; and that many doe therefore couer themſelues with the vaile of ignorance in vaine. For the Lord ſpeakes diſtinctly enough, vttering to eueryevery mans capacitie, as much as is needfull for them to know; if the auditors were but as attentiue as they ought, and did aduiſedly conſider what is ſaid.

But the Lord requires ſomewhat more of his people beſides hearing and vnderstanding of his word; to wit, that they ſhould publiſh the wonders whereof they hauehave had experience. And thus vndoubtedly hee inſtructs his ſeruants, vponupon this condition, that being taught themſelues, they ſhould labour in the next place, to bring others to confeſſion of the ſame faith with them.

From now, is as much as if he had ſaid; Note this day in which the Lord foretelles thee by my mouth, that which thou kneweſt not: for it cannot be apprehended nor foreeſene by any humane coniecture.

Verſ. 7. They were created now, and not of old. And euer before this thou heardſt them not, leſt thou ſhouldſt ſay; Behold, I knew them.

Neither the peoples captiuitie nor deliuerance happened by chance.THe Prophet ſhewes that hee diſputes not about things knowne, or vnderſtood, by long vſe: firſt, to correct the pride which is naturally grafted in all men, (for they vſurpe vponupon that which belongs to God onelyonly:) and ſecondly, that none ſhould attribute the leaſt iot thereof vntounto fortune, or to any ſecond cauſes whatſoeuer. Men vſe many ſhifts to depriue God of his glory, applying al their wits, to ſee how they may part among the creatures, that which is his proper right, that they may leaue vntounto him no more but his naked and bare titles. Leſt the people ſhould imagin then, that they were either ouercome by the power of the Chaldeans, or ſet at libertie by chance, therefore the Prophet ſo oft repeates, that all is Gods worke.

Where hee affirmes, that they heard not: ſome expound, that the people reiected Gods admonitions, and would not obey the wholſome counſels which were giuen them. But I thinke he meant another thing, to wit, that that which could not be knowne by humane reaſon, of which alſo the Iewes were ignorant, was ſo manifeſted vntounto them, that they could not well defraud the holy Ghoſt of his iuſt praiſe. And this is euident enough by the ſcope of the text.

Verſ. 8. Yet thou heardſt them not, neither diddeſt thou know them; neither yet was thine eare opened of old: for I knew that thou wouldeſt grieuouſly tranſgreſſe; therfore hauehave I called thee**Or, a rebell. a tranſgreſſor from the wombe.

THe Prophets meaning is,A confirmation of that wherewith they were taxed, verſ. 4. that the Lord hath not inſiſted ſo long vponupon this matter without cauſe, but hath been thus inſtant in exhorting the people, to the end they might acknowledge that they were chaſtiſed, and in the end deliuered from all their miſeries, by the immediate hand of God. For they (being of an obſtinate nature) might complaine, that it was needleſſe to trouble their heads with ſo many repetitions of one and the ſame thing. The Prophet anſwers, that it is no wonder, ſeeing he hath to deale with a ſort of tranſgreſſors: and thus in other words, he confirmes that which he ſaid in the fourth verſe, touching the yron ſinew. The ſumme is, that God knowing the peruerſitie of this people, omitted no good meanes to win them to his obedience: by how much the more then they hauehave been conuinced by ſufficient and infallible teſtimonies, ſo much the leſſe ſhall they be excuſable before him. Now hauing pulled off their vizard of holineſſe, to wit, their glorying in the name of Iſrael, (as in the firſt verſe) hee impoſeth vponupon them a more proper name, and flatly calles them rebels.

By the vvombe. I vnderſtand not their firſt eſtate, by and by after they were ſeparated to be the Lords people; but from their deliuerance out of Egypt, which was as a birth of the Church: Exod. 12.21. But howſoeuer this people had had infinit experiences of Gods great goodneſſe towards them, yet they neuer ceaſed to behaue themſelues diſloyally againſt ſo good a benefactor; nor to wax more and more vntamed: ſo that hee had iuſt cauſe to tax them with the titles of rebels and traitors.

Verſ. 9. For my names ſake will I deferre my wrath, and for my praiſe will I refraine it from thee, that I cut thee not off.

HAuing reproched the people touching the malice which flowed from the fathers to the children, and ſo to their nephewes:The ſcope of the former reprehenſiōs manifeſted in this verſe. now hee ſhewes that they are ſtill vpheld by Gods mercy, whereas they were otherwiſe worthy to periſh an hundred times. The vſe 1of this admonition was double: for it was needfull that the faithfull ſhould be thus ſuſtained, leſt they ſhould hauehave fainted in their captiuitie. Beſides, when they had leaue to returne, p. 5062it was fit they ſhould be humbled to acknowledge that their deliuerance proceeded whollie from the meere grace and good will of God. And thus we ſee that the former reprehenſion tended to teach them, that it was the Lords hand that drew them out of Babylon as out of a graue, not for their deſerts, for they were well worthie to hauehave bin vtterlie deſtroyed.

Vſe to vsus. In that God ſpares vsus then at this day, and mittigates his corrections; in that he remits our offences, and hath any reſpect at all vntounto vsus, theſe things whollie proceed from his free grace. Why ſo? Becauſe we ſhould learne to attribute none of theſe benefits to the merits or ſatisfactions of men. Here then the diſtinction of y^e Sophiſters falles to the ground (as wee hauehave ſhewed in other places) touching the remitting of the puniſhment,Diſtinction of the Sophiſters. which they affirme not to be free, becauſe we muſt make ſatisfaction for the ſame vntounto God. But our Prophet teacheth, that God freely remits it, and that only for his owne names ſake. For he ſpeakes here of the puniſhment which he might iuſtly inflict vponupon the Iewes. He had very good cauſe then to hauehave cōſumed them, if he had not reſpected the maintenance of his owne glorie.

Verſ. 10. Behold, I hauehave fined thee but not as ſiluer: I hauehave choſen thee in the furnace of affliction.

God ſo corrects his Church, that in the meane while he thereby procures her ſaluation.THe Lord ſhewes, that he vſed ſuch meaſure in correcting his Church, that therewithall he prouided for their ſaluation. In the former verſe he ſaid that he ſpared, or would ſpare them, becauſe he reſpected his glorie: now he ſhewes that he hath chaſtiſed them in deed, yet ſo, that he did it for their good; for he corrected them, to fine them, but we are not wont to trie and fine that which we mind to caſt away: ſeeing then he had none other end, it followes that he did it to procure their benefit and ſaluation thereby. Beſides, he mentions this triall by way of preuention, leſt any ſhould obiect, that Gods louelove little appeared in ſo ſharp afflictiōs. The Prophet, I ſay, doth in fit ſeaſon preuent ſuch a conceit, & tels them, that God hath skill enough to correct his Church in merciemercy, and yet not vtterly to forſake her.

Moreouer, he addes that he hath not fined vsus as ſiluer, Simile.for then we ſhould hauehave bin vtterly conſumed. There is ſome puritie to be found in ſiluer, but in vsus there is nothing but droſſe: and were it not that the Lord made vsus ſiluer, we ſhould be burnt to aſhes, yea to nothing, euen as tow or flax. Corrections would draw from vsus no puritie at all.Corrections would rather cōſume then refine vsus, if God ſhould not moderate and ſanctifie them to vsus. The Lord in trying of vsus then hath reſpect to our abilitie, leſt he ſhould paſſe meaſure, as Pſal. 103.13.14. then he makes our chaſtiſements profitable vntounto vsus by the worke of his owne ſpirit, which would otherwiſe proue mortall and deadly vntounto vsus.

To chuſe, is taken here to diſcerne: for we ordinarily make choice of that which we deſire to keepe, as wee hauehave ſaid Chap. 7.15. where it is ſaid, that Chriſt ſhould eate butter and hony, till he had knowledge to chuſe the good, and refuſe the euill. He ſhewes then by this word what difference there is betweene the ſtripes wherewith the faithfull are ſmitten, and thoſe which the wicked are to ſuſtaine, wherewith in deed they ſhall be ouerwhelmed. But howſoeuer the Lord tries and ſmites vsus, yet are we acceptable in his ſight,A Conſolation. Pſal. 34.20. Hab. 3.2.Ps 34:20Hab 3:2 and he reſerues ſtill a fatherly affection towards vsus, euen in the middeſt of our afflictions, and in the end he brings vsus forth bright as ſiluer, and ſo makes our ſuffrings to become a ſacrifice of a ſweet ſmelling ſauor in his noſtrils. To conclude, his meaning is,Exod. 3.2.Exod 3:2 that God ceaſeth not euen then to be good to his Church, whileſt he ſeemes to conſume her to nothing.

Verſ. 11. For mine owne ſake, for mine owne ſake will I do it: for how ſhould my name be polluted? ſurely I will not giuegive my glorie vntounto another.

HE repeates that which he ſaid before, but he addes an interrogation,A repetition of that he ſaid verſ. 9. with an interrogation added. which the Hebrues are wont to vſe when they ſpeake of abſurdities, as heere, Can it be that my name ſhould be prophaned? The ſecond member, I vvill not giuegive my glorie &c. ſerues for an expoſition of this interrogation. Iſaiah then amplifies that which he ſpake before in few words, and flies an higher pitch in his ſtile; for it is not only a bare amplification of the former ſentence, but rather a beautifying and adorning of it for y^e greater confirmation thereof. Now by theſe words he meanes that men as much as in them is, doe profane Gods name, and giuegive away his glorie vntounto creatures; only the Lord in his admirable prouidence ſtops the courſe of this miſchiefe, and keepes his glorie vnblemiſhed. Although we by our fault then doe expoſe this glorie of God to contempt, yet will he preſerue it as long as he ſhall continue our protector. Hence we gather a very ſweet conſolation, to wit, that the Lord ioines his owne glorie with our ſaluation, as we hauehave often ſhewed you before.

I vvill not giuegive.] That is to ſay, I will not indure that any ſhould rob me of my glorie: but this had fallen out if the people had bin vtterly conſumed, then would they hauehave ſcorned the God of Iſrael; for the wicked were wont in the afflictions of the Saints to diſgorge theſe blaſphemies, Where is now their God? Pſal. 79.10. Pſal. 42.3. Moſes alſo alledgeth, that the Lord withheld his hand from deſtroying the people for the ſame cauſe: I feare, ſaith the Lord, the furie of their aduerſaries, leſt they ſhould vvax proude, and leſt they ſhould ſay, our hie hand, and not the Lord hath done all this, Deut. 32.27. And queſtionleſſe, as oft as the Lord terrifies the faithfull, by manifeſting vntounto them the ſignes of his heauie diſpleaſure, the only remedie then left vsus is this, that he will yet remember his owne couenant of grace made with vsus in Chriſt, leſt he ſhould proſtitute his holy name to the outrages and blaſphemies of the wicked. Neither did the Prophet only ſtirre them vp hereby to giuegive p. 507thanks to God, and to confeſſe that their proſperitie proceeded from his free merciemercy; but he did likewiſe put a forme of praier into their mouthes, and a ſhield of defence vponupon the armes of the faithfull, wherewith they might repulſe all the fierie darts of the diuell.

Verſ. 12. Heare mee, O Iakob, and Iſrael my called. I am, I am the firſt, and**Or, yet. I am the laſt.

WE hauehave told you heeretofore why the Lord ſpeakes of his eternitie;Chap 41.4. & 44.6. God changeth not, and therefore we are not conſumed: as it is in Mal. 3.6.Mal 3:6 namely, to teach vsus that he is alwaies like himſelfe, and that wee ſhould not meaſure his power by the narrow ſcantling of our owne ell. He heere calles for audience, becauſe the onelie thing that deceiues vsus, and makes vsus wander after ſo many falſe opinions is, that wee hauehave no eares to heare. Where he ſaith Iſrael is his called: he oppoſeth it ſecretly againſt that reprobation, whereof hee ſpake in the beginning of the Chapter. For hee there ſhewed that the Iewes wrongfully vſurped this title, and falſly gloried therein; becauſe they ſhewed not themſelues to bee true Iſraelites in deed. But heere he declares that Iſrael is his owne called: Simileas if a father in rebuking his ſonne, ſhould in anger call him bastard; and yet being appeaſed, ſhould afterward terme him his ſonne. Thus the Lord ſhewes that the 1Iewes were growne ſo degenerate, that hee 2had iuſt cauſe to reiect them: and yet albeit their vnworthineſſe of that great honour he ſhewed them, he ſtill reſpects his owne calling of them, which they could not aboliſh nor make vnfruitfull by their malice or vnthankfulneſſe.

The particle yet in this place, ſignifies a continuance: for the Prophet meanes nothing elſe but that God is alwaies like himſelfe: that is to ſay, he repents not, nor changeth not his mind, as men are wont to doe: and therefore he ſaith, that he is the firſt and the laſt. Now we hauehave alſo in theſe words to note, that Iſaiah ſpeakes not heere of God his eternall eſſence, but applies this doctrine to our vſe: ſignifying that he will be ſuch a one to vsus, as he hath euer been in times paſt: as alſo that wee ſhould remember to ſeparate him from Idols; leſt our mindes being diſtracted by new inuentions, ſhould erre from his true feare.

Verſ. 13. Surely mine hand hath laid the foundations of the earth, and my right hand hath ſpanned the heauens: when I ſhall call them, they ſtand vp together.

As God is vnchangeable, ſo is he almightie.THe Prophet ſhewes heere more plainly, what his meaning was in the former verſ. For hauing ſaid that God is alwaies one, and neither changeth his affection nor will towards vsus, hee now magnifies and extolles his power, in regard of his viſible workes which wee daily behold. And thus the Lord comming forth of his Sanctuarie, doth after a ſort manifeſt himſelfe familiarly vntounto vsus in them.

Whether wee turne the wordes, my right hand hath meaſured, or, hath ſustained; the ſenſe will be alwaies alike: neither is it needfull that we ſhould ſtand much about the interpretation of the word Tipak. For the word To meaſure, notes out the admirable wiſdome of God,Note. in that hee hath ſo aptly proportioned all the parts of this faire curtaine of the heauens, that it ſhould neither bee higher nor lower from the earth then it is: but that they conſtantly keep the order preſcribed them of God: ſo as in this round and ample vaſtneſſe, wee can behold nothing deformed or miſplaced. If any had rather retaine the word To vphold, it is alſo a commendation of Gods ſingular wiſdome and power, who beares vp this infinit weight, and great maſſe of the heauens in their continuall motion, and yet keepes it from tottering or reeling from one ſide to another.

But the laſt member where hee ſaith, that all things ſtand vp together when he cals them; hath ſome more difficultie in it. For it is either to be referred to the firſt creation of the 1world, or to the perpetuall gouernement 2thereof. If we refer it to the firſt creation, the preſent tence of the verb To appeare, ſhould be taken for the future tence, thus; As ſoone as the Lord commanded them to appeare, they forthwith obeied, according to that in the 33. Pſalme, verſ. 9. He ſpake the vvord, and it was done. But if wee accept of this expoſition, the word together, which is added, ſeemes not to ſute well with the hiſtorie of the creation mentioned by Moſes. Obiect. For the heauens and the earth were not created and adorned in an inſtant: Gen. 1.2. Things were firſt intermingled and confuſed: then the Lord ſeparated them and placed them in order. Anſ. But the ſolution is eaſie; for the Prophets meaning is nothing but this, that the Lord created all things by his onelyonly will, and ſo formed heauen and earth, that they forthwith obeied his commandement.

And yet for mine owne part, I willingly extend this ſentence to the perpetuall gouernment of the world. As if he ſhould ſay; Heauen and earth obeied Gods voice, and yeelded to his abſolute power: ſo as theſe creatures ſo farre remote one from another,Simile. willingly conſented and agreed together, with an incredible harmonie; neither more nor leſſe then if they were turned about with one wheele. And howſoeuer the ſpace bee wondrous great betweene earth and heauen aboue, yet the Lords voice was diſtinctly heard in eueryevery part of them. There was no need of meſſengers then to teach or publiſh his will, but himſelfe in an inſtant executes the ſame at his pleaſure.Simile. Shall a man finde any Prince that can hauehave all his ſeruants by and by about him at his call? No, Gods power then is infinit, it is diſperſed far and neere, and extends it ſelfe to all parts of the world, as the Scriptures doe manifeſt,Pſa. 47.1, 2.Ps 47:1Ps 47:2 and faith by experience makes vsus feele.

p. 508Verſ. 14. All you aſſemble your ſelues and heare: which among thē hath declared theſe things? The Lord hath loued him, he will doe his will in Babell, and his**Or, his worke. arme ſhall be againſt the Chaldeans.

God permits the I…wes to bring in their allegations.NO doubt but the Lord directs his ſpeech to the Iewes, though hee vtters nothing heere which ought not to be knowne of all. But becauſe the heathen & prophane people had no eares, therefore hee ſummons not them to heare. Wee know that the Iewes had this priuiledge aboue other nations, that God manifeſted himſelfe to them: as it is ſaid in the Pſalme; God is knowne in Iudah, his name is great in Iſrael: Pſal. 76.1. and 147.19, 20. And thus their ſenſleſneſſe was the leſſe excuſable, in that they reiected their owne happineſſe. For whence ſprang this lightneſſe and inclination to apoſtaſie, but from the little or no regard they had of this ineſtimable treaſure of the heauenly doctrine? They well deſerued then to bee thus ſharpely chidden, and that he ſhould thus cloſely tax them for their malicious and manifeſt conſpiracies to darken the grace of God.

Now it ſeemes the Lord permits the Iewes to bring in their allegations which they had, as thoſe who truſting to the goodnes of their cauſe, dare thus defie their aduerſe partie: Bring in thy reaſons, and if thou haſt anie metall in thee, ſhew it. The Lord then prouokes them firſt, and bids them tell if they can, whether the gods of the Gentiles hauehave foretold any ſuch things or no. And this may alſo be applied to the Soothſaiers and Prognoſticators, who attributed to themſelues the knowledge of things to come, which they could not foreſee at all. And in the ſame ſenſe he repeates that which followes in the verſe inſulng: I, euen I hauehave ſpoken it. The ſumme comes to this then, that the Iewes wauer, yea and fall; becauſe they hauehave not well informed themſelues how ſingular a grace of God it is, to learne from his ſacred mouth, whatſoeuer is needfull to ſaluation. In the latter part of the verſe, hee recites one particular; namely, God had foretold the end of their captiuity in Babylon. True it is that he names not Cyrus as the diſpenſer of this benefite:Cyrus. but in ſpeaking of ſome certaine perſonage well knowne, he ſaith, God hath choſen him to ſurpriſe Babel by force.

The word To louelove, is not taken heere ſimply, but for ſome ſpeciall reſpect: and therefore he reſtraines it to the happy iſſue of his voyage. And ſo we may ſay that Saul was beloued of God for ſome priuate end;Example. namelie, that hee might raigne for a time, and might hauehave the gift of prophecie: 1. Sam. 10.10. But there is an higher matter to bee conſidered of touching the faithfull, whom God loues with an euerlaſting louelove: for hee will neuer ſuffer them to be ſeparated from him.Iohn 13.1. Iere. 31.3.John 13:1Jer 31:3 The Prophet then meant to ſay, that Cyrus ſhall vanquiſh Babylon, becauſe he ſhall vndertake that buſineſſe vnderunder Gods authoritie & leading; not of his owne motion, but after ſuch a manner, as God thruſts forward the blind and ignorant, whither him liſteth: or as hee vſeth ſometimes to ſerue his turne of men againſt their wils. For Cyrus is not praiſed for his voluntary obedience, but it is rather indeed an extolling of Gods ſingular prouidence, by which hee diſpoſeth of all ſorts of men to performe his will, and to execute his decrees.

By arme, (vnderunder a figure familiar amongſt the Prophets) we may vnderſtand his vvorke. And thus the ſpeech will runne better; Hee ſhall execute his vvill againſt Babylon, and his vvorke againſt the Chaldeans. And wee know that the Prophets are wont to ioine Gods counſell and worke together. Now he priuilie taxeth the Iewes for their ingratitude, in that they would not beleeue Gods promiſes, though hee pointed out the thing before them with his finger, and ſpake far otherwiſe then did the Chaplaines of the falſe gods. To conclude, hee meant to informe the Iewes, that the ſurprizing of Babel by the hand of Cyrus, ſhall bee a vvorke of the Lord, vnderunder whoſe direction all things ſhall bee ſo carried, that the Church in the end ſhall be deliuered.

Verſ. 15. I, euen I hauehave ſpoken it, and I hauehave called him: I hauehave brought him, and his way ſhall prosper.

HEe brings the Iewes againe to the prophecies, and attributes this honour vntounto God, that hauing in fit time reuealed the thing, hee takes away all doublings. Afterwards hee addes, that whatſoeuer was foretold, ſhall be confirmed. And thus there is a double force in the doubling of theſe words, I, euen I. As if he ſhould ſay; It is none but the God of Iſrael that hath ſpoken theſe things which are hidden, and to come: ſecondly, he being true, and one that neuer deceiues, he will vndoubtedly accompliſh whatſoeuer he hath promiſed. Iſaiah then propounds two ends here vntounto himſelfe: Firſt, that the poore captiues ſhould wait for their deliuerance: ſecondly, being deliuered, that they ſhould acknowledge God to be the author of ſo excellent a benefit, and not to aſcribe it either to the arme of fleſh, or to haphazard. Now he ſhewes that Cyrus his good ſucceſſe in his enterpriſes, ſhall proceede from Gods calling of him. Not that he was worthy of ſo great a fauour, neither that he obtained it by his own induſtry and power; but in regard that the Lord vſed him as his ſeruant to deliuer his people. For where he called him his beloued in the former verſe, and heere ſaith that he hath called and brought him; I told you erewhile that it is not to bee referred to that louelove of God, whereby he adopts vsus for his children, by calling vsus to himſelfe. Cyrus was neither loued nor called in this kind:How Cyrus is ſaid to be loued and called of God: See Chap. 45.3. for howſoeuer he were indued with excellent vertues, yet was he tainted with very odious crimes, as ambition, deſire of ſwaying Kingdomes, couetouſneſſe, crueltie, and many other vices:Cyrus had a miſerable end. for his wofull and vnhappy end manifeſted ſufficientlie p. 509what he was. The Prophets meaning is then, that God will be fauorable to Cyrus in proſpering him outwardly: not to adopt, nor to ſhew him that fauor which he only communicates to his choſen. The cauſe muſt be conſidered then for which he giues him theſe titles, to wit, that he will vſe his miniſtrie for the deliuerāce of his Church, as we hauehave ſaid before.

Verſ. 16. Come neere vntounto me: heare you this: I hauehave not ſpoken it in ſecret from the beginning: from the time that the thing was,**Or, done. I was there, and now the Lord God and his Spirit hath ſent me.

God rebukes the people for their ingratitude.HE directs his ſpeech againe to the Iewes, and in commanding them to draw neere, he meetes them halfe way (as it were) gently to receiue them, and yet he couertlie taxeth their reuolt, ſhewing, that they were vnfit to entertaine wholeſome doctrine, vnleſſe they departed from their errors. Surely it was a deteſtable fault in them to be ſo farre ſeparated from God, with whom they ought to hauehave bin ſo neerely conioined: but their ſeparation cōſiſted not ſo much in diſtance of place, as in the want of conſent in affections: our approching then conſiſts in a readines to heare, hauing ſubdued our owne carnall reaſon. But this is a worke of his owne grace; for who will be readie to direct his heart vntounto God,Iohn 6.John 6 if himſelfe draw him not?

J hauehave not ſpoken in ſecret.] The expoſitors expound this place diuerſlie. Some applie it to Ieſus Chriſt, whereas Iſaiah had no ſuch meaning: and it ſtands vsus in hand to auoid all wreſted and conſt…eined interpretations.Wreſted expoſitions are to be auoided. Others referre it to the Prophet himſelfe: but this ſutes as badly as the former, for this ſpeech can agree to no man. I thinke then that Iſaiah brings in God ſpeaking, and blaming of the people touching their ingratitude, in that from the beginning, that is to ſay, ſince the day he began firſt to manifeſt himſelfe to their fathers, he hath not ſpoken in ſecret, nor obſcurely. Whence it followes, that the ignorance which is in them muſt needs be imputed to their owne malice, in regard they did wittinglie ſhut their eies againſt the cleare light.

1When he ſaith from the time, &c. It ſignifies, that he performed that by his power 2which he had ſpoken with his mouth. Hee rightlie affirmes then that he gaue ſignes of his preſence, when in performing all things, he not only ratified the propheſies by the effects, but alſo to teach, y^t thoſe things which men imagin to fall out by chance, were gouerned and directed by Gods ſpeciall prouidence. In a word, he puts them in minde of Gods ancient promiſes, and of the accompliſhment of them, to ſhew, that God will be alwaies like himſelfe. Thoſe which ſay that Iſaiah ſhall be preſent in ſpirit when the Lord ſhall bring againe his Zion, offer violence to the Prophets words, and are eueryevery way farre wide from his intention.

And now the Lord and his ſpirit, &c.] Heere Iſaiah ſpeakes of himſelfe indeed, and applies this ſentence to the former doctrine, proteſting therein that God who ſpake from the beginning, ſpeakes alſo by him, How wee ought to make our benefit of former miracles.ſo as they were to giuegive no leſſe credit to that which he now pronounced by the mouth of his ſeruant, then if himſelfe were there preſent in his owne perſon. Hence we may gather a profitable doctrine, to wit, that we are carefullie to thinke vponupon all the miracles which the Lord hath done, to confirme our hearts in his truth. For it is no ſmall confirmation of our faith that the Lord hath had a remnant from the beginning, to whom he hath manifested himſelfe, inſtructing them, and making them aſſured promiſes, which he hath fulfilled, ſo as there neuer failed nor fell to the ground the leaſt iot of that which he hath ſpoken. For what hath he pronounced with his mouth that he hath not fulfilled with his hand in due and conuenient ſeaſon? As oft then as wee be ſurprized with doubtings, wee muſt hauehave our recourſe to theſe and the like examples, and thence conclude thus with our ſelues, God hath of old bin wont to keepe touch with his ſeruants: it is not ſince yeſterday that he hath begun to ſpeake: neither did he euer hold his people in ſuſpence by ambiguous or doubtful ſpeeches, but hath alwaies ſpoken perſpicuouſlie and plainely. Thus the Prophet ſhewes he vtters nothing from his owne braine, but was ſent of God, who hath ſhewed himſelfe iuſt in all his ſayings.

He mentions the Spirit, not to note out a thing diuers from God, ſeeing he is of one eſſence with him.The holy Ghoſt of one eſſence with the Father. For in one eſſence of God we acknowledge three perſons: but he names the Spirit, becauſe he is the only teacher and conductor of all the Prophets. S. Paul ſaith,Three diſtinct perſons in one eſſence. That none can ſay Ieſus is the Lord, but by the holy Ghoſt: and by and by after he ſaith, that the gifts of God are diuers, and yet it is one and the ſame ſpirit, which works all things in all, 1. Cor. 12.3.4. In this place alſo we hauehave a manifeſt proofe of the diuinitie of the Holy Ghoſt,A manifeſt proofe of the diuinitie of the holy Ghoſt. becauſe he ſends the Prophets, which appertaines to none but God, euen as Ambaſſadors are ſent by the only authoritie of the Prince. Seeing the holy Ghoſt ſends the Prophets then, and directs and giues them power and efficacie, he muſt needs be God. Beſides, hence we gather, that we are to abandon all ſuch as hauehave not this direction of Gods ſpirit, notwithſtanding they crake, they be ſent of God: I meane this troupe of popiſh wolues, who glorie in the titles of Paſtors, and Teachers,Popiſh wolues will needs deck themſelues with the titles of paſtors and teachers. and impudentlie brag of their ſending; ſeeing they are whollie deſtitute not only of the holy ſpirit, but of his doctrine. For in vaine doe they boaſt that they are inſtituted and ſent of God, when they are vtterlie vnfurniſhed of thoſe gifts and graces of the holy ghoſt which are fit for the execution of ſuch a charge. Moreouer, it is too great a ſaucines in them to pretend the illumination of the ſpirit of Chriſt, ſeeing themſelues are whollie void of faith,Few of the horned Biſhops in the Papacie that know the firſt rudimēts of religion. and knows not a B frō a battle-dore in the doctrine of ſaluation. There are horned Biſhops which ſit in the chaire, and God wot the moſt part of them as ignorant as beaſts: nay, there is not tenne of them among p. 509three hundred who hauehave ſo much as taſted the firſt rudiments of pietie, Is any thing more abſurd, then to ſay that ſuch an aſſemblie is gouerned by the holy Ghoſt?

Verſ. 17. Thus ſaith the Lord thy redeemer the holy one of Iſrael, I am the Lord thy God**Or, teaching thee profitable things, leading thee, &c which teach thee to profit, and leade thee by the way which thou ſhouldſt goe.

I Ioine this verſe with the foure verſes enſuing,This and the foure verſes following, depend one vpō another. becauſe they tend all to one end, in which God promiſeth deliuerance to his people, yet in ſuch wiſe, that he firſt ſhewes how they were brought into bondage by their owne fault, and that to the end they ſhould not murmure in obiecting that it had bin better for them to remaine in the countrie, if the Lord meant to help them then to be brought back after they were led away. For a Phyſition deſerues not praiſe ſo much for curing a diſeaſe, as for hindring and preuenting it. The Prophet preuents them, and ſaith, that this hapned through the peoples fault, for they might hauehave eſcaped this iudgement if they had but diligentlie attēded vntounto Gods commandements, but they would not, therefore ſuch an obſtinacie well deſerued ſuch a puniſhment: for it was not the Lords fault that the affaires of the people ſucceeded ill, but they had reiected his fauor which was tendred vntounto them, and yet he ſaith, the Lord will ouercome this rebellion by his great goodnes, becauſe he is not minded his people ſhould periſh, though for a time he afflicts them.

Teaching thee profitable things.] By this he meanes, that Gods doctrine is ſuch, that it is able to preſerue his people in good ſtate if they would conſtantlie follow the rules therein preſcribed. Now the Lord takes paines to teach vsus, not to procure his owne good, but ours. For what good are we able to do him? By his holy doctrine then he prouides for eueryevery one of our ſaluations, that being rightly inſtructed by it, wee might reape the fruit thereof, which is, an happie and bleſſed life. But when by our vnthankfulnes we reiect the benefit freely offred, what remaines but that we ſhould worthily periſh? Iſaiah then had iuſt cauſe to reproch the Iewes, that if they had not wittingly depriued themſelues of the fruit of this doctrine, they ſhould hauehave bin ignorant of nothing that tended to their profit and ſaluation.

Now if it bee affirmed touching the Law, that by it God taught his people profitable things: how much more may it be ſaid of the Goſpell, by which whatſoeuer is profitable and neceſſary, is fully reuealed vntounto vsus? And here alſo we ſee how execrable y^e blaſphemies of the Papiſts are,Papiſts giuegive God the lie. who auer, that the reading of the Scripture is dangerous and hurtfull, that they may diſſwade the laitie (as they call them) from medling therewith. What? Dare they indeed giuegive the lie to God, who by the mouth of his holy Prophet pronounceth that they are profitable? See 2. Tim. 3.16. Whether is it better we ſhould beleeue God or them? Let them diſgorge their blaſphemies then as long as they will with an whoriſh forehead, yet ought not we to refraine the ſtudie of them: for wee ſhall perceiue that Iſaiah hath ſpoken the truth, if wee reade the holy Scriptures with feare and reuerence.

Guiding thy vvay.] Theſe wordes ſhew yet more cleerly, the profitableneſſe before mentioned. For the Prophets meaning is, that the way of ſaluation is ſet open to vsus, if we heare God ſpeaking; becauſe he is readie to leade vsus through the whole courſe of our life, if we will ſubmit our ſelues to his lore. And thus Moſes proteſts that hee ſet before the people life and death: Deut 30.19. Alſo, This is the way, walke in it. For the rule of a godly life is contained in the Law, the which cannot deceiue. I command thee this day, ſaith Moſes, that thou louelove the Lord thy God, that thou walke in his waies, and that thou keepe his commandements, ordinances, & iudgements, that thou maieſt liue, that the Lord may bleſſe thee in the land whither thou goeſt to poſſeſſe it: Deut. 30.16. The ſumme is, that ſuch as are teachable, ſhall neuer bee deſtitute of light, vnderſtanding, nor counſell.

Verſ. 18. Oh that thou haddeſt hearkened to my commandements! Then had thy**Or, peace. prosperitie been as the flood, and thy righteouſneſſe as the waues of the ſea.

IN regard the people might hauehave complained of their being led captiue, the Prophet to preuent ſuch grudgings,A preuentiō. ſhewes the cauſe why it came to paſſe; namely, becauſe they reiected the doctrine of ſaluation, without reaping any benefit by it. No doubt but he had reſpect to Moſes his ſong, where there are almoſt the ſame words repeated. Oh that they were wiſe, then they would conſider their latter end! Deut. 32.29. The particle Lu heere, ſignifies a wiſh, Oh that, or, Would to God. But the Lord not onelyonly complaines that the Iewes lightly eſteemed the good and profitable things offerd them: but he alſo bewailes their miſerie, as a father doth that of his children. For he takes no pleaſure in afflicting vsus,God takes no pleaſure in our afflictions. neither would he ſhew himſelfe ſeuere, but that wee conſtraine him thereto by our frowardneſſe. God then is heere moued vvith compaſſion in beholding their ruin, who had rather wittingly periſh, then to be ſaued: for he was readie to hauehave dealt all ſorts of bleſſings liberally amongſt them, if they by their owne rebellion, had not repelled and put him backe.

Now it were prepoſterous to enter into Gods ſecret counſell,Who art thou that diſputeſt with God? and to inquire wherefore himſelfe made not the externall word effectuall vponupon them, by the worke of his holie Spirit. For the queſtion is not heere of his power; but mans rebellion is heere onelyonly reproued, that they may be left without excuſe. Truely as oft as God calles vsus to himſelfe by his word, there is a full and abſolute p. 410felicitie offered vsus, which wee obſtinatelie reſiſt.

Wee hauehave told you before that the word peace, ſignifies all happy euents. It is then as if he had ſaid; Thou haddeſt had abundance of all good things, and ſhouldeſt neuer neede to hauehave feared any change, in regard the bleſſing of God vponupon his ſeruants is a fountaine that can neuer bee drawne drie. As touching the word iustice, Tondroit.ioined vntounto peace, wee may take it for that which wee commonly call thy right. But I had rather vnderſtand it of a Commonwealth well gouerned, where all things are ruled orderly and well: as if hee ſhould ſay; All things had proſpered and had gone well with thee, and thou hadſt had a floriſhing State.

Hee worthily ioines ſuch an eſtate with peace: for if good gouernement bee ouerthrowne, all goes out of frame; for it is not poſſible to inioy a right peace, where iustice is wanting:Not poſſible to inioy a comfortable peace where iuſtice is wanting. that is to ſay, vnleſſe matters of ſtate be managed with equitie and vprightneſſe. If we louelove peace then, let vsus forthwith be inſtant with the Lord to obtaine this happie eſtate, which is bleſſed of him. Some deſcant heere vponupon ſpirituall iuſtice, and vponupon remiſſion of ſinnes: but they miſſe the marke, and ſtray quite from our Prophets meaning, who ſpeakes plainly and ſimply.

Verſ. 19. Thy ſeede alſo had been as the ſand, and**Or, the children. the fruit of thy bodie like the grauell thereof: his name ſhould not hauehave been cut off nor**Or, aboliſhed. destroied before me.

THis alſo appertaines to an happy eſtate, namely, when poſteritie is increaſed: for by their helpe, the aged are comforted and refreſhed in their labours, and the aduerſaries repulſed. The Pſalmiſt, you know, compares ſuch children to arrowes ſhot from the hand of a mighty man, and pronounceth him bleſſed that hath his quiuer full of them: Pſal. 127.5. that is to ſay; who hath many ſuch children. In mentioning of ſand, it ſeemes he had reſpect to the promiſe made to Abraham; I will multiply thy ſeede as the ſtarres of the heauen, and as the ſand by the ſea ſhore: Gen. 22.17. Afterwards he repeates the ſame thing in diuers words, according to the cuſtome of the Hebrewes, calling children and grauell, that which he had called ſeede and ſand. In a word, hee ſhewes that the people hindered God, from cauſing them to feele and taſte the fruit of his promiſe.

Afterwards, comming to the interruption of this grace, hee plainly reprocheth them; namely, that themſelues had ſought their owne ruine and deſtruction; whereas God had multiplied them wonderfully by his power. For by the word name, hee vnderſtands the lawful eſtate of the people, which had alwaies floriſhed, if the courſe of Gods bleſſing had not been ſtopped.

And whereas he ſaith the people were aboliſhed, this muſt bee vnderſtood in reſpect of the land of Canaan, out of which Gods people being vomited, Leuit. 18.25.28. they ſeemed to bee baniſhed the houſe of their father. For the Temple whereof the Iewes were depriued, was a ſacrament vntounto them of Gods preſence, and the land it ſelfe was a pledge vntounto them of their heauenly inheritance.Canaan a pledge to the Iews of their eternall inheritance. Being exiled thence then, they were in a maner excommunicated, and caſt out of Gods preſence, and had had no teſtimonies of his ſuccour left them, had not theſe promiſes relieued their miſeries. Now it is for vsus to conſider well of this their miſerie: for being baniſhed farre from their Country, they had neither Temple, ſacrifices, nor aſſemblies. Now thoſe amongſt whom at this day there is no forme of a Church, vſe of Sacraments, nor preaching of the word, they ought to thinke that God hath in a manner caſt them out of his preſence. Let them learne then to call and cry inſtantlie with ardent praiers, that God would plant his Church in their coaſts.

Verſ. 20. Goe yee out of Babel; flee yee from the Chaldeans with the voice of ioy: tell and declare this; ſhew it forth to the ends of the earth: ſay yee; The Lord hath redeemed his ſeruant Iakob.

THis is the ſecond part of this complaint,Iſaiah ſpeaks of a thing to come, as if it were already come to paſſe. by which the Lord proteſts that hee will deliuer his people, how vnworthy or ingratefull ſoeuer they be. For hauing told the Iewes that hee hath performed the office of a good teacher towards them, and that they would not lend their eares; ſo as by their owne default they were ſent into captiuitie: now in ſetting before them his inuincible patience, he addes, that he will not ceaſe to aſſiſt them, till hee hath drawne them out of their bondage. Hee commands them then to goe out of Babylon where they were captiues. Whence we gather, that how iuſt cauſe ſoeuer God hath to complaine of vsus, yet by his ineſtimable goodneſſe, he is ready to ſuſtaine our miſeries, and to aid thoſe that are vnworthy; yea ſuch as hauehave frowardly reſiſted his grace.

That which is added touching the voice of ioy, ſerues to confirme this deliuerance: for hee meant to adde this confirmation to that promiſe, which was vtterly incredible. That he might remooue all doubtings then, hee highly commends this benefit.

Declare.] He expreſſeth the greatnes of that confidence which hee meant to erect in the hearts of the Iewes: for we are wont to publiſh that plainly and openly, whereof we hauehave good experience and aſſurance: but if wee doubt, we dare ſcarſe open our mouthes, but remaine mute and dumbe. Now Iſaiah ſpeaks of a thing to come with that reſolution, as if it were alreadie come to paſſe, that the people might in their hearts conceiue the more ſure and certaine confidence: and therefore hee vſeth this commandement, which hath much more efficacie in it,The vſe the Iewes were to make of this commandement. and moued their mindes more then if hee had told it them in bare termes.

Verſ. 21. And they weare not thirſtie: p. 506duplicate page p. 507duplicate page p. 508duplicate page p. 509duplicate page p. 509duplicate page p. 410duplicate page p. 512he led them through the wilderneſſe: he cauſed the waters to flow out of the rock for them: for he claue the rock, and the waters guſhed out.

Iſaiah puts thē in minde of their firſt paſſage out of Egypt, to correct their infidelitie.IN regard the Iewes ſaw no way open to returne home, and that there lay betweene many great and vaſt wilderneſſes, the Prophet alledgeth Gods power, from whence he propounds ſome examples, that ſo the Iewes might be diſpoſſeſt of all feare & doubtings. He would hauehave them then to conſider, whether God was not ſufficientlie able to deliuer their fathers out of Egypts bondage, and to bring them through horrible deſerts: in which notwithſtanding he furniſhed them with viands, water, and all other neceſſaries, Exod. 16. and 17. If he were able to do the one, why ſhould they miſdoubt his abilitie concerning the other? The Iewes here according to their maner coine fond fables,Fables inuē ted by the Iewes. and inuent ridiculous miracles which were neuer done nor heard of. And this they doe, not ſo much of ignorance, as of impudencie, whereby they giuegive themſelues libertie to publiſh any thing that may carrie a faire ſhew, though it be vtterlie ſenſeleſſe. But our Prophets meaning was to put them in mind of that firſt paſſage out of Egypt, and of the miracles which the Lord then did. For whē the Prophets meane to extoll Gods works, it is their cuſtome (as we hauehave often ſhewed) to mention this firſt deliuerance. And thus Dauid ſetting forth the victories he obteined, ſaith, that the mountaines trembled and ſhooke, the ayre cleft in twaine, and the Lord appeared from heauen, which he neuer ſaw notwithſtanding, Pſa. 18. but he therein followes the deſcription of the deliuerance out of Egypt, to ſhew, that God was the author of it, and that he alſo fortified and guided him to ouercome his enemies, and that his power was no leſſe manifeſt in this victorie, then in thoſe wonderfull ſignes and miracles.

And thus the Prophet now would hauehave the people conſider of theſe wonders of old, to correct their incredulitie, & not to be tempted with diffidence: for it was the cuſtome of Gods faithfull ſeruants to caſt their eies alwaies vponupon this deliuerance, that by the remembrance of ſo great a benefit, they might confirme eueryevery mans heart in faith and hope. We hauehave alſo told you before that they were from age to age to feele the fruit of this redemption, that the Lord by a continuall progreſſe might ſtill be acknowledged the protector of that people whom he had ſo redeemed at the firſt. Our Prophets meaning is then, that the Lord will eaſily ouercome all impediments, and will ſet open the paſſages that are ſhut, will furniſh them with vvater in abundance that they faint not for thirſt, for he will worke for them as in old time he did for their fathers, when extraordinarilie he cauſed vvaters to iſſue out of the rock, they making their account to periſh for thirſt. Exod. 17.6. and therefore there was no cauſe why they ſhould call the aſſurāce of their returne into queſtion, if they would but only meditate of that power of God wherof themſelues by experience had taſted.

Verſ. 22. There is no peace, ſaith the Lord, to the wicked.

SOme incloſe theſe words, ſaith the Lord, A preuention in regard of hypocrite….in a parentheſis; but we may keepe this order in the text, to wit, That the Lord denies the peace to the vvicked, vvhereof they are vnworthie. Now this is expreſly added, leſt the hypocrites according to their wont, ſhould conceiue any vaine hope in theſe promiſes, for he ſaith, they belong nothing at all to ſuch, that he might whollie exclude them from all hope of ſaluation. But it ſeemes Iſaiah reſpected ſome other thing, for in regard the greateſt part of the people ouerflowed in impietie, and reiected this benefit, many infirme and weake ones might ſtagger, and be offended at their multitudes: for at this day there are many weake conſciences troubled, when they ſee the doctrine of ſaluation contemned by the greater part of the world. Seeing then there were many in great danger of ſtumbling, he turnes their minds from this temptation, that the multitude of the wicked and vnbeleeuers (who reiected Gods grace, and this happie eſtate mentioned verſe 18.19.) might not trouble them, but rather without gazing vponupon ſuch kinde of perſons, might comfortablie imbrace and poſſeſſe this benefit themſelues.