Commentary on Isaiah, Commentary on Isaiah · Chapter 59

Commentary on Isaiah · Commentary on Isaiah · Chapter 59

p. 601THE LIX. CHAPTER.

Verſ. 1. Behold, the Lords hand is not ſhortened, that it cannot ſaue: neither is his eare heauie, that it cannot heare.

2. But your iniquities hauehave ſeparated betweene you and your God, and your ſinnes hauehave hid his face from you, that he will not heare.

The Prophet maintaines Gods equall dealing, againſt the ſlanders of the wicked.THis Sermon is in a manner like to the former. For after hee hath vnmasked the hypocrites, who falſly vaunted thē ſelues, and ſhewed that their puniſhmēt is iuſt; now hee anſweres to the reſt of their obiections. The cuſtome of ſuch kind of perſons is to accuſe God either of impotencie, or of ouer great ſeueritie: and therefore he ſhewes, that neither power nor vvill is wanting in God, to ſaue thoſe that be his: but that it is their owne peruerſitie that hinders him from cauſing them to feele his liberalitie: and conſequently, that they did wickedly to complaine of him, in vttering ſuch ſlanders againſt him, ſeeing that themſelues rather deſerued to be accuſed.

The word Behold, hath great weight in it: for it is as much as if the Prophet in ſpeaking of a thing preſent, ſhould hauehave pointed it out with his finger for the greater certentie, that ſo he might at once cut off all the cauils and replies of hypocrites. Now we muſt ſupply oppoſitions in the words ſhortened and heauie: as if he ſhould ſay; The hand of the Lord vvas once ſtrong enough to ſaue his children: and once his eares vvere open to heare their praiers: and now hee is no changeling, as if his hand were maimed, or as if his eares were heauie, that he ſhould not be quicked enough of hearing. The ſum is; that men are not to charge God with mutabilitie, as if he had altered his nature; but that the whole blame reſted in themſelues, in regard that by their ſinnes they had as it were ſhut vp the paſſage againſt his bountie, and would not admit of his ſuccour. So that if themſelues had not laid impediments in the way, hee would hauehave cauſed them to hauehave felt his power and mercy, as well as their fathers in times paſt had done. And thus he drawes his argument from the perpetuall and equall conſtancie of God, whoſe grace they reieced by their ſins, and would none of his helpe.

Doctrine. Hence we gather that it is our ſinnes only that depriues vsus of Gods fauour, and ſets him and vsus at oddes. For that which the Prophet ſaid of his time, agrees to all ages: for hee maintaines Gods cauſe againſt the ſlanders of the wicked. God therefore is alwaies like himſelfe, and is neuer wearie of well doing; his power is not leſſened: but it is wee our ſelues that ſhut vp the gate againſt his grace.

Obiect. But ſome will obiect, that God cannot bee p. 602preuented by mens deſerts: and therefore it muſt needes be that hee doe good to the vnworthy. Obiect. Anſ. I confeſſe this is true: but yet I ſay that mens peruerſitie ſometimes ouerflowes ſo farre, that it ſtops vp all paſſage againſt Gods benefits; no leſſe then if of ſet purpoſe we meant to driue him farre away from vsus. And albeit hee neuer heares any, but with pardon; it being alſo our duties alwaies to bring with vsus into his preſence requeſts touching the forgiueneſſe of our ſinnes; yet hee neuer heares the prayers of the wicked. We are not to wonder then if the Prophet accuſeth the people, for hauing reiected Gods benefits by their wickedneſſes, and for making him vnappeaſeable by their obſtinacie. To be ſhort, for making a diuorce; by which they repulſed and turned backe the ordinary courſe of Gods graces.

Verſ. 3. For your hands are defiled with blood, and your fingers with iniquitie: your lippes hauehave ſpoken lies, and your tongue hath murmured iniquitie.

He deſcends from the generall to particulars.NOw he brings their workes to light, to ſtop their contendings: and that they ſhould not call into queſtion what theſe ſins were, which had made this diuiſion. He takes away from thē all excuſe then, in diſcouering vntounto them theſe particular vices; as if their wicked life had been blazed in an open theater. Now he ſpeakes in the ſecond perſon, in regard that he maintaines and proſecutes the cauſe of God, whoſe aduocate he is: and therefore he ſeparates himſelfe out of the wickeds ſocietie, to whom now he will not ioyne himſelfe, although hee were not vtterly exempt from ſinne. But hee feared and honoured God notwithſtanding: and therfore had his conſcience cleare.He is vnfit to controle othe…s that is g…iltie himſelfe of the ſame crimes. For he which ſhal be tainted with the ſame offences, cannot freelie condemne others: neither ſhall he be fit to debate the matter, becauſe he bereaues himſelfe of his authoritie by his ſcandalous and wicked life. 1For we ought not to be culpable of the vices which wee reprooue in others, vnleſſe we meane to make the doctrine which we teach, a matter of ſcorne and deriſion; and our ſelues to bee taken for bold and impudent fellowes. 2But on the other ſide, when we ſerue our God in a pure and good conſcience, then hath the doctrine which we deliuer maieſtie and power in it, and leaues the aduerſarie the more without excuſe.

Now it is not to be held as a matter ſuperfluous, that he laies forth the vngracious life of this people thus, by peece meale. For men are wont to ſeeke out many ſtarting holes; neither can they be brought into any good order, vnleſſe they bee firſt brought to acknowledge their offences.

In mentioning of blood; his meaning is not that they committed open murthers; but thereby he notes out the inhumanitie, rapines, violence and outrages which the hypocriticall ſort exerciſed ouer the poore, and ſuch as were not able to reſiſt. We muſt not thinke he had to deale with notorious murtherers or theeues; but with the King and States-men; who were honoured and reſpected, in regard of their great places. Theſe are they whom he calles men of blood; in that they cruellie vexed poore innocents: and in that by force and violence they wrung vntounto themſelues other mens goods.

For this cauſe in the next place, hee puts iniquitie in ſtead of blood. And howſoeuer hee ſeemes to extend his ſpeech further off; yet it is but a repetition or redoubling of the words; which the Hebrewes often vſe for amplifications ſake. For he expreſſeth more by the fingers then by the hands. As if hee ſhould hauehave ſaid, There is not the leaſt part of your bodies which is not ſtained with extortion.

Next, hee toucheth another kind of wickedneſſe: to wit, when one of them circumuented another by ſubtilties, periuries, and treacheries. For iniquitie by which we wrong our neighbours, is fortified with crueltie Iniquitie fortified by crueltie.or lies and deceit, as with the court gard. Now the Prophet in this place inſiſts vponupon matters belonging to the ſecond table, and by the ſinnes which they had committed againſt the commandements therein contained, hee ſhewes that they were wicked perſons, and vtterly void of the true feare of God. For that barbaritie and diſloyaltie which violates humane ſocietie, meerely proceeds from the contempt of God.Violating of humane ſocietie proceeds from the contempt of God. See here the reaſon then, why from the hands; that is to ſay, from extortions and outrages, hee deſcends to lying, wicked practiſes, periuries, and other diuelliſh ſubtilties, whereby wee circumuent our neighbours.

Verſ. 4. No man**Or, crieth. calleth for iuſtice: no man contendeth for truth: they truſt in vanitie, and ſpeake vaine things: they conceiue miſchiefe, and bring foorth iniquitie.

THe Prophet meant to ſay,It is not enough that we abſtaine from offering violence, vnleſſe we hinder it in others. that there was no regard of equitie or vprightnes among thē: That no man oppoſed himſelfe againſt the iniuries, which the great ones practiſed againſt the weake. And, that all licentiouſneſſe grevv and increaſed, becauſe all looked through their fingers thereat, and no man did ſet his heart to maintaine iustice. Now it is not enough that we only abſtaine from violence our ſelues, vnleſſe as much as poſſiblie we can, we therewithall endeuour to hinder men from doing the ſame to others. Truely, who euer he bee that permits that which he may hinder; the ſame may be ſaid in a ſort to command it. For ſilence is a kind of conſent. And to this appartaines the ſecond member.

Some take the verb N…ſhpat in the paſſiue ſignification, and thinke the Prophets meaning is, That none is iudged iuſtly. For the whole State is ful of corruptions, and yet no man oppoſeth himſelfe againſt them. But the actiue ſignification agrees better, in reſpect of the anſwering of theſe two points one to another, No man calles for iuſtice: No man p. 603contends for truth. For whereas ſome tranſlate, No man iudgeth himſelfe in truth: it is a little too nice. Beſides, in as much as this verb, To crie, is taken, to contend; the ſcope of the text ſeemes here to runne better, No man ſets himſelfe to maintaine the right, with a loud voice freely to maintaine and defend iuſtice. In a word, to contend againſt the wicked. Vnleſſe we had rather refer this crying for iuſtice, to the miſerable, who were vniuſtly oppreſſed. As if he ſhould ſay, Theſe poore wretches held their peace, becauſe they gained nothing by their cries. But this ſenſe would be ſomewhat too harſh. Well, if ſuch as are careleſſe in defending of mans right; and ſuch as relieue not the afflicted are thus rigorouſlie condemned by the Lord: what ſhall become of vsus,Note. if our zeale in maintaining the glorie of God, prouokes vsus not to crie without ceaſing againſt iniquities? if we winke at the ſcoffes wherewith the wicked deride the doctrine of ſaluation, and prophane the name of our God: or if wee ſet light by the plots wherewith they goe about to ouerthrow the Church, ſhall not our ſilence deſerue to be condemned of diſloyaltie 1and high treaſon? (I trow yes.) To be ſhort, Jſaiahs meaning is, that all good order falles to ruine by our fault, if we reſiſt not the wicked 2as much as in vsus lies. Secondly, that there is an extreme confuſion, when no man ſtirres his foote to vphold iuſtice.

When he ſaith, that they truſt in vaine things; it is to ſignifie that they heaped vp multitudes of peruerſe counſels, by meanes whereof they became vtterly obſtinate. Will you ſee the height of iniquitieThe height of iniquitie. then? Surely wee may then be ſaid to be come vntounto it, when in ſeeking out ſweete allurements heere and there, we accuſtome our ſelues with a ſetled malice to contemne God; for by ſuch meanes Satan inueigles the reprobates, till hee hath wholly bewitched them. So as hauing firſt of all ſhaken off all feare of God, they come by degrees to reiect all wholſome admonitions, and at laſt, with an inſupportable pride and ſawcineſſe to deride and ſcorne them. Becauſe arrogancie then tranſports vsus, when wee oppoſe our vaine hopes againſt Gods iudgement; it is not without cauſe that our Prophet brands this truſt vnderunder which ſcorners hide themſelues, with a note of deſpaire. For a man may ſee well enough that the maladie is growne incurable, when the wicked make no bones to flatter themſelues in all mens ſight; and when being built as it were vponupon their owne frowardneſſe, they thinke they hauehave licence to doe whatſoeuer they liſt.

Hee addes, that one might diſcerne a farre off, what their thoughts and maners were in their ſpeech, according to the common prouerbe;Prouerbe. The tongue is the meſſenger of the heart. And yet this particle may be expounded two waies; either that they vttered nothing that was good, but that their tongues were framed to deceiue without ceaſing: or that their wickedneſſe brake forth into manifeſt ſwaggering. And this ſecond expoſition pleaſeth me better then the firſt.

They ſhall conceiue miſchiefe, and bring forth iniquitie.] Theſe ſimilitudes are elegant.Simile. For by them he compares the wicked to women, who nouriſh their fruit in their wombe, and afterward bring it forth. Likewiſe, hee ſaith that the wicked are like great bellied women, whileſt they are plotting their treacheries in their breaſts, euen till the full time approch, in which they muſt be deliuered; namely, as ſoone as they hauehave found fit opportunities. Now hee ſaith, that they conceiue hurtfull counſels, to the end they may afterward oppreſſe the innocent without cauſe. As if hee ſhould ſay; They plot their miſchiefes long afore hand, and are alwaies readie to execute ſome outrage: for they ceaſe not heere and there to ſearch out cloſe conueiances to trouble ſuch as onelyonly deſire to bee at peace.

Verſ. 5. They hatch Cockatrice egges, and weaue the ſpiders webbe: he that eateth of their egges, dieth, and that which is troden vponupon, breaketh forth into a Serpent.

THe Prophet paſſeth on further, comparing the Iewes not onelyonly to vvomen, A compariſon taken f…om venomous beaſts.but alſo to venomous beasts; the better to ſignifie, that whatſoeuer proceeded from them, was dangerous and deadly. Firſt then hee ſaith that they hatched Cockatrice egges. Simile.As a Viper then cannot but hatch a venomous egge; ſo were they ſo defiled and ſtuffed with iniquitie, that they brought forth nothing but poiſon.

By the Spiders vvebbe, he meanes that they were ſo fruitleſſe and emptie of goodneſſe, that by the onelyonly appearance of goodneſſe, they beguiled eueryevery one. And thus he paints out the wicked with two colours as it were: Firſt, that all their works manifeſted the corruption of their nature. Secondly, that they were profitable for nothing, neither were they readie to ſhew themſelues louing, amiable, charitable, and faithfull to thoſe with whom they conuerſed. I am not ignorant that this place is otherwiſe expounded by ſome, namely, that whileſt the wicked are weauing the webbe of other mens deſtruction, they ouerthrow themſelues; and thinking themſelues very wiſe, doe notwithſtanding plot their deuices in vaine. And thus are caught in their own nets, and fall into the pit which they digged for others: Pſal. 7. & 9. But mee thinks the Prophet meant to expreſſe that which I hauehave touched, to wit, that the wicked alwaies, eueryevery vvhere, and in all things, are miſchieuous, and neuer profitable to any. Whoſoeuer ſhall hauehave to doe with them, ſhall taſte their venome, and that they ſting to death. Heereunto belongs that which hee ſaith, namely, that deadly poiſon is in their egges, and that if one doe but tread vponupon them, a Serpent by and by iſſueth forth.

Verſ. 6. Their webbes ſhall be no garments, neither ſhall they couer themſelues p. 604with their labours: for their workes are workes of iniquitie; and the worke of crueltie is in their hands.

A repetition and confirmation of the former ſimilitude.HEe both repeates and confirmes one and the ſame thing, namely, that they euermore are hurtfull to mankind, whatſoeuer they enterprize or execute: becauſe of ſet purpoſe they hauehave all duties of charitie in abomination. Heere then is a ſigne of a nature wonderfully corrupted, namely, to be ſo wholly giuen vp to commit euill, that no hope is left of reaping any fruit from their life, who deſire to be vtterly void and ſtripped of all iuſtice. Others expound; that they ſtriue to get riches, and to be aduanced to honors: but all to no purpoſe. Yet I had rather plainly expound it thus; that none of them ſhould couer himſelfe vvith his vvorkes, becauſe his vvebbe is altogether compoſed of rotten and vnſeruiceable ſtuffe.

Now hee repeates one and the ſame thing in diuers phraſes of ſpeech, to ſhew that theit vvorkes ſhould be vtterly fruitleſſe. Wee are borne to doe our neighbours good, according to our power, and to be doing of ſomewhat that may ſerue for the common good. Theſe are wild beaſts then, and not worthy the names of men; ſeeing they are ſo induſtrious to hurt, and ſo prouident, as to do nothing that is of any worth. Laſt of all, without any figure, hee addes, that they are giuen and as it were, dedicated vntounto iniquitie.

Verſ. 7. Their feete runne to euill, and they make haſte to ſhed innocent blood: their thoghts are wicked thoughts: deſolation and deſtruction is in their pathes.

HE here diuers waies deſcribes vntounto vsus an image of an hatefull impietie. Namely, when men are ſo farre paſt grace, and deſtitute of all feare of God, that they ruſh into all kind of wickedneſſe, as the horſe into the battell: and ouerflow in cruelties, roberies, and outrages. They r…nne (ſaith he) becauſe they are ſtrong and ouerbold to commit wickedneſſe. Now hauing ſpoken before of the hands and tongue, now he alſo addes the feete, to ſhew that they are their crafts Maſters in all ſorts of miſchiefe. So as no member of their bodies was exempt from acting ſome iniquitie. For ſome vſe violence, but they can reſtraine their tongues. Others againe who reſemble a certaine rauenous bird called an Harpie,A bird called an Ha…pie. content themſelues with the firſt pray they meete withall. The Prophet then confeſſeth that thoſe of his nation were light of foote, to ſpoile and rob.

By the word deſolation, hee ſignifies that whereſoeuer theſe cormorants came they fared like ſauage and wild beaſts, who rauin and deuoure all they meete withall, and leaue nothing remaining. So as by their terrible courſe, they ſcatter and cauſe all beaſts to flee; which dare not come neere them. Plinie Plinie.takes vp the like ſimilitude touching Domitian, Domitian.who tyranized like a cruell beaſt. And the ſame may we ſee to be in all theſe blood thirſtie ones, whom all the world flees as from furious and vntamed wild beaſts. And thus their waies become deſolate, and ſolitarie, when they will ſuffer none to hauehave any fellowſhip with them.

Verſ. 8. The way of peace they know not, and there is none equitie in their goings: they hauehave made them crooked paths: whoſoeuer goeth therein, ſhall not know peace.

SOme take this word peace, too nicely, for peace of conſcience, in reſpect that the wicked are euermore vexed. But the Prophet ſo brings them to Gods iudgement, that yet in the meane while by tranſgreſſing the ſecond table, he ſhewes that there was neither faith nor charitie in them. In a word, that they were void of affection. The way of peace (ſaith he) they know not. Why ſo? Becauſe their wooluiſh minds had bereaued them of this Juſtice and equitie; which two vertues vphold humane ſocietie, and cauſe men to dwell quietly and friendlie one with another. For iuſtice and integritie nouriſheth peace. Iuſtice and integritie nouriſhe peace.But if eueryevery one with furie ruſheth violently vponupon his neighbour, in offering them open wrong: there, open warre is proclaimed. For wee can by no meanes maintaine peace in the midſt of vsus, vnleſſe euerie one in particular ſquares al his doings by the rules of equitie.

He expreſſeth this more fully by the word iudgement. As if he ſhould ſay,Peace cannot be maintained without equity. whereſoeuer they came, they were a terror to all; becauſe they had caſt off all vprightneſſe. The laſt member may be taken two waies, either that whoſoeuer walkes in them, ſhall alſo be farre off from peace: Or, He which falles into the hands of the vvicked ſhall feele their cruelty and murtherous minds. Both expoſitions may agree well, and (as I thinke) we need not much contend about it. And therefore after the Prophet hath ſpoken generally before, and ſhewed, that the fault was not in God, that the Iewes proſpered no better in their enterpriſes; now he deſcends to the particulars, wherein he more fully declares how they had reuolted from God, and ſo made themſelues vnworthie of his fauour.

But here ariſeth a difficultie, Obiect. in regard that Saint Paul alleageth this place in the Epiſtle to the Rom. 3.17. to condemne all fleſh as vicious, corrupt, and vtterlie void of any thing that is good. But contrariwiſe it ſeemes the Prophet applies it in particular to the men of his time. But the anſwere Anſ. is eaſie. For when he directs his ſpeech to the Iewes, who were reputed as pettie Saints in reſpect of others, of neceſſitie the Gentiles muſt all come within this rancke. If any obiect, Obiect. that the Gentiles in liuing iuſtly were a law vntounto themſelues, and that their vncircumciſion is counted to them for vncircumciſion. p. 605Rom. 2.26. I anſwer, Anſ. that the Prophet brings God in complaining of all ſuch as were not regenerated by his holy ſpirit. And thus none can be exempt, if he be conſidered of in his owne nature. And yet the Prophet exempts himſelfe out of this number, in regard he was regenerated and gouerned by the Spirit of God. S. Paul therefore hath alleaged, this ſentence to very good purpoſe when he minded to ſhew what men are, being forſaken of God, and are led by the light of their owne nature. I grant that the peruerſitie of men breakes not alwaies foorth into open ſinnes. Well, our Prophets meaning is to reproue the corruptions of thoſe times wherein iniquities were growne to ſuch an height, that one might well diſcerne as in a glaſſe how (lothſome a ſinke and) bottomleſſe gulph of all abominations mans nature is. In the meane while there is no doubt but this Sermon ſtung the Iewes to the very quick, in regard they were puffed vp with a vaine conceit of their race forſooth; but in as much as the ſpirit of God ſpared not them, the reſt of the nations who were no leſſe corrupted by nature, had no reaſon at all to wallow themſelues in their pleaſures.

Verſ. 9. Therefore is iudgement farre from vsus; neither doth iustice come neere vntounto vsus: we wait for light, but loe, it is darknes: for brightnes, but we walke in darknes.

Why is the liuing man ſorrowfull? man ſuffers for his ſinne. Lam. 3.39.Lam 3:39HAuing ſhewed how much the eſtate of this people was peruerted and corrupted, he therewithall teacheth that they are iuſtly corrected thus ſeuerely, to the end they ſhould take vp no complaints, as if they were more hardly dealt withall then there was cauſe. He hath by peecemeale then deciphered out their open and knowne corruptions, that they might acknowledge how many waies they were guiltie before God: and now he puts them in minde that it was no wonder if God caried a ſtrait hand ouer ſuch obſtinate ſpirits, in handling them according to their deſerts. Now he ſaith, that iudgement vvas farre off, in reſpect that they were the only miſerable people in the world, and had not God their protector, as at other times. He takes iudgement & iuſtice for Gods particular care and ſafegard ouer vsus, namely, when he expreſſeth ſo much by the effects. By Iustice, he meanes Gods protection, by Iudgement, the vengeance which he executes vponupon ſuch as offer any violence againſt vsus. But here he affirmes, that God hath no more care ouer his people, and that he hath with-held his aid and ſuccor from them, becauſe they were vnworthie thereof. We are alſo to note this particle therefore, for thence it followes, that they were not to murmure againſt God, as if he kept no meaſure in his corrections, ſeeing they had ſo often abuſed his Maieſtie.

Hereunto appertains that which he addes, namely, that a perpetuall darknes enuironed them, who vvaited for light. This metaphor …ewes, that they were almoſt conſumed in their miſeries, and were then fruſtrated of their hopes, whileſt they promiſed vntounto themſelues ſome releaſe. By light, is meant a proſperous eſtate, as on the contrarie, by darknes, a ſtate vnhappie, as is well enough knowne in diuers places before. His meaning is then, that it was in vaine for them to expect better fortunes, becauſe he would hauehave this people learne to impute theſe calamities to their owne deſerts, and not to imagin either that they came by chance, or that the Lord handled them too ſharply, for his whole ſcope and drift is to bring them to the doctrine of repentance.

Verſ. 10. Wee grope for the wall like the blinde, and wee grope as one without eies: wee ſtumble at the noone day as in the twilight: we are in ſolitarie places, as dead men.

BY varietie of phraſes he expreſſeth one and the ſame thing.One and the ſame thing expreſſed, vnderunder diuers maners of ſpeech. For in regard many complaints would be heard to paſſe from this people, he would omit nothing that might ſerue to lay forth their wofull calamities. It may be he vtters theſe things as if he conſented with them, that they were ſo indeed; as if he meant to ſay, Our matters are brought into wonderfull ſtraits: but wee are aboue all things to conſider the cauſe thereof, ſeeing wee hauehave deſerued to be handled with much more ſeueritie. And yet the ſenſe will not ſute amiſſe if we ſay, That the drouzie are here awaked, to bethinke them of their miſeries: for howſoeuer they were but too forward in making their complaints, yet Satan benummed their ſenſes, leſt the ſignes of Gods wrath ſhould ſolicite them to repentance.

Now he alludes to that ſimilitude which he mentioned in the former verſe, where he ſaid, that the people were in darknes and obſcuritie, without any hope of getting out. Here he ſignifies that they were deſtitute of counſell, and ſo preſſed with anguiſh, that no refuge nor remedie at all appeared vntounto thē. When ſome light affliction befalles vsus we looke this way and that way, and hauehave hope of ſome iſſue: but in great extremities we are able to diſcerne nothing, in regard of deſpaire which hath ſurprized vsus: for this cauſe the Prophet ſaith, that being intangled in a maze of perplexities, they groped.

We ſtumble.] This phraſe of ſpeech tends to the ſame end, and hath alſo greater weight in it, namely, that if they ſet but one foote forward, ſo many impediments preſented themſelues on all ſides, that they could finde no more releaſe, then if the day had bin conuerted into the night. By ſolitarie places, I vnderſtand deepe gulphes, or deſert and barren lands. For in this place I allow S. Ieroms S. Ierome.reading, who deriues theſe words ſolitarie places, from the verb Aſham, which ſignifies as much as to be horriblie deſtroyed and deſolated.

The RabbinsRabbins. who will needs draw it from Shamen, which ſignifies, to be fat, argue childiſhly, p. 606as I thinke, neither do they alleage any thing that makes to the purpoſe. For by ſolitarie places they thinke men are vnderſtood, becauſe Shemmen ſignifies anointment, and thus iudge, that the Gentiles are noted out in theſe words. But the Prophets true meaning is, that the Iewes were brought into ſolitarie places, that being baniſhed from the ſocietie of men, they might reſemble the dead, and might bee left without any hope of deliuerance.

Verſ. 11. We roare all like beares, and mourne like doues; wee looke for**Or, iudgement. equitie, but there is none; for**Or, ſaluation. health, but it is far from vsus.

HEe notes two ſorts of men that cannot beare their miſeries with patience, but they muſt diſcouer them by outward teſtimonies. 1For y^e firſt cry very loud like beares; & the 2other mourne like doues. He vſed this latter ſimilitude in Chap. 38.14. where he deſcribed the ſighings of Hezekias. And this happens at ſuch times as wee would faine repreſſe our ſorrowes, and yet wee cannot ſo reſtraine them, but whether we will or no ſome ſignes thereof will breake-forth outwardly. The ſumme is, that one while the weight of their miſeries extorted from them lowd cries; another while they were ouercome with grones, and broken ſighings: but neither their roarings nor mutterings, brought them any releaſe, becauſe their eſtate was not changed for the better.

For this cauſe he repeates it once againe, that they vvaited in vaine for iudgement and ſaluation: whereby he meanes that the people were depriued of that ſuccour from God, which aboue all things they wiſhed and longed for. And he hath vſed the word ſaluation, the better and the more fully to expreſſe what hee meant before in verſ. 9. by iustice; and heere,No ſaluation without conuerſion. by iudgement. Hence let vsus gather, that we are miſerable through our own fault, and that wee wither and waſte away in our miſeries, till wee be conuerted to our God. Wee may well roare and mourne; but without repentance our ſorrowes ſhall receiue no reliefe. Our miſeries then cannot ceaſe, as long as we prouoke the Lord to anger, nor till we indeuor with our whole hearts to be reconciled vntounto him.

Verſ. 12. For our trespaſſes are**Or, multiplied. many before thee, and our ſinnes testifie againſt vsus: for our trespaſſes are with vsus, and we know our iniquities.

A confirmation of the former ſentence.HE confirmes his former ſpeech, namely, that the people did ill in accuſing God of cruelty, and that they did not rather acknowledge that they receiued the iuſt recompence of their ſinnes, the heapes whereof reached vp to the heauens. And in this ſenſe it is that the Prophet ſaith, they were multiplied. Alſo this particle before thee, hath great weight: for the Prophet deſcends into himſelfe, and acknowledgeth the iuſt iudgement of God, which was hidden from mens eies. His meaning is then to note out a cloſe oppoſition, which is betweene mens iudgement & Gods, Men flatter themſelues, and thinke not of their ſinnes; but God who is the Iudge, leaues not to condemne them for all that, neither cares hee for all the vaine and idle excuſes, wherewith they would faine daube them ouer. And therefore he contents not himſelfe ſimply to condemne this people; but he ads, that they had multiplied their iniquities: that is to ſay, they vvere guiltie before God many vvaies. He acknowledgeth then that God is iuſt, and executes the office of a good Iudge, ſeeing among men there is not to bee found ſo much as a droppe or graine of iustice or equitie. And therefore it is he addes,Verſ. 4. that it was not needfull to cite any vvitneſſes, nor to bring them from the Court of heauen, becauſe the Iewes were ſufficiently conuinced and condemned by the testimonie of their owne conſciences. This manner of ſpeech therefore ought to be well obſerued; for it ſhewes that God hath no great neede of proofes, ſeeing our ſinnes hold vsus ſufficiently conuicted. We hauehave no reaſon then to contend with God, as if he puniſhed vsus wrongfully, or as if he chaſtiſed vsus too ſeuerely: for our owne iniquities teſtifie plainly enough againſt vsus, vvhat vvee are, neither hath God neede to ſeeke out for any other vvitneſſes.

With vsus.] Others tranſlate, VponUpon vsus: but I had rather keepe the proprietie of the word. Men make many turnings, and tranſforme themſelues into many ſhapes, that they might be taken for iuſt: but all in vaine, becauſe they beare their iniquities about vvith them in their boſomes, from which they cannot flee. As alſo when God condemned Cain, Cain.he pronounced that his ſinne plaid the vvatchman at the doore. So, hee that deſpiſeth Gods iuſt iudgement, ſhall vex himſelfe in vaine, if he thinks to eſcape by rebellion.

When hee ſaith, the Iewes knew their ſinnes; he meanes not that they were truly touched with them in their hearts, for then repentance would hauehave followed: but hee ſhewes, that albeit they ſtroue to flee the iudgement of God, yet the teſtimonie of their owne conſcience kept them impriſoned, and confined them in ſuch wiſe, that they loſt their labour to frame or forge excuſes. Now whereas hee ſpeakes in the firſt perſon, putting himſelfe alſo in the ranke, it is a thing very rife in the Scriptures: and yet therewithall he ſhewes, that this euill had ſo ſpread it ſelfe through the whole body, that there was no member ſound nor free. Now howſoeuer hee might for his owne particular, proteſt his vprightneſſe in the preſence of God, yet in reſpect that iniquitie had ouerflowed into all the parts of the body, he confeſſeth himſefe to be (as it were) one of thoſe rotten members, and to be infected with the common contagion. Neither doth this any way gainſay our former aſſertion, namely, that he hath hitherunto exempted himſelfe from the common reuolt, that he might gall them the more to the quicke. Now to take away all exceptions, p. 607hee vvrappes himſelfe alſo vp in the number with them.

Verſ. 13. In trespaſſing and lying againſt the Lord, and wee hauehave departed away from our God, and hauehave ſpoken of crueltie and rebellion, conceiuing and vttering out of the heart falſe matters.

In verſe 12. the Iewes are taxed generally, here particularlie.HE heere reckons vp ſome particular kinds of ſinnes, that he might with the greater vehemencie prouoke the people to acknowledge their ſinnes. Now truly it is monſtrous that thoſe which were chaſtiſed, and in a maner ſhattered to peeces by the hand of God, ſhould yet ſtand to ſet vp the creſt, and that their necke ſhould bee of ſuch an yron ſinew, as that they could neither bee bowed nor humbled by the feeling of their miſdoings. For the Lord labours to ſoften our hard hearts by his roddes and ſtripes. But when chaſtiſements profit vsus nothing, wee may then be ſaid to bee growne paſt recouerie. Jſaiah inſiſts long vponupon this point, namely, to ſhew how woful y^e ſtate of this people was, who albeit they were almoſt ground to powder, yet did they ſtil grudge againſt God, and could not endure to be brought vnderunder ſubiection. He therefore often repeates this admonition, and ſtands the more vehemently vponupon it, that he might tame the rebellion of this people.

He alſo taxeth their iniquities with many words, and ſingles them out one from another, hauing ſhewed before generally what ſinnes reigned eueryevery where amongſt them. Neither doth he reprooue any pettie offences, or of a ſmall handfull of people, but rather a generall reuolt. For by this verſe hee giues vsus to vnderſtand that they were ſo corrupted, that there was not one dram of faith, integritie feare, or conſcience in them. For what is it to lie againſt God, but wickedly to depart away from him, as if they plaid the flat rebels? He not onelyonly reprocheth them then with the breach of one or two commandements of the law, but ſaith, that they renounced God, and reuolted from him, leſt they ſhould come at his call.

In the next place he ſaith, that they were giuen to forge vvicked matters, and that they were wholly ſtained with falſehood. For it is much more deteſtable to vtter falſe matters out of the heart then to be ſuddenly ouertaken vvith a lie, yea or to deceiue vponupon the inſtant. In the meane while theſe rebukes no doubt cut the very hearts of the Iewes, who were readie to braſt with pride; taking themſelues to be exceeding holy men. But hypocriſie muſt bee thus dealt withall; becauſe a plaine admonition in ſuch a caſe would hauehave done little good. By this example then al Paſtors when they ſee the Church of God corrupt, and men to pleaſe themſelues in themſelues, & to lie rotting in their dung; thus muſt they oppoſe themſelues, and …rie ſharply and ſhrillie againſt the ſame.

Verſ. 14. Therefore iudgement is turned backward, and iustice ſtandeth a far off: for truth is fallen in the**Or, place. ſtreet, and equitie cannot enter.

THoſe are deceiued who thinke he returns to his firſt ſpeech, in verſ. 9,The former diſcourſe ſtill p oſecuted in this, and in verſe 15. as if he now ſpake of the puniſhments which the people had felt from Gods hand. For he ſtill proſecutes his former diſcourſe; and diſcouers the corrupt diſeaſes of the people: to teſtifie vntounto all that they were iuſtly puniſhed. But this verſe we muſt thus diſtinguiſh frō the ninth, where he ſaid, That iudgement vvas gone farre off. For in that place hee pronounced that the Iewes were depriued of Gods helpe, in regard they had made themſelues vnworthie that hee ſhould be any longer a defender of their cauſe. But here he ſaith that iudgement vvas turned backward; becauſe they had ouerturned all iuſtice and equitie amongſt themſelues. They receiued then a recompence according to their deſerts, when Gods iuſtice ſtood a farre off, and appeared not for their helpe; ſeeing they had baniſht iudgement and iuſtice farre away from them. For we doe but loſe our time, to expect that from God, which wee hauehave denied vntounto others, and hauehave caſt behind our backes.

In the place.] That is to ſay, in the publike aſſemblie. For his meaning is to ſpeake of thoſe places where they held their courts. And thus hee ſignifies, that corruptions had not onelyonly ſeazed vponupon ſome priuate perſons, but that the whole eſtate of the people was ſo depraued, that there was nothing ſound amongſt them. If any vices raigne among the common people, there may ſome good order be taken to remedie the ſame as long as iuſtice hath place: Where iudgement ſeates are corrupted, the…e the contagion of ſinne is vniuerſally ouerſpread.but if the iudgement ſeates themſelues be ouerturned or corrupted, then it muſt needes be that all things are infected with an vniuerſall contagion. Hee alſo bewrayes their vnbridled libertie, in that they were not aſhamed to doe euill in publicke places, and that they neither fled from the light, nor from the eies of men.

Verſ. 15. Yea truth faileth, and hee that refraineth himſelfe from euill maketh himſelfe a pray: and when the Lord ſaw it, it diſpleaſed him, that there was no iudgement.

BY this it ſufficiently appeares,A confirmation and amplification of the former ſentence. that Jſaiah ſpake not in the former verſe of the puniſhments which the people ſuſtained: For he proſecutes the very ſame diſcourſe with the former: and ſhewes that the people had no cauſe to complaine of the rigor of their chaſtiſments, ſeeing they had ſo groſely offended and prouoked the Lord. Hee confirmes his former ſpeech then: namely, that truth was fallen, iuſtice had no more place: and here he amplifies the ſame further, in adding that he which refrained himſelfe from euill, made himſelfe a pray. The moſt of the expoſitors among the Hebrewes reade this part of the p. 608verſe with a breath, thus; Truth is fallen, and was made a pray, in refraining it ſelfe from euill. But I ſee no reaſon why they hauehave accepted of this ſenſe. Saint Ieroms S. Ierom.expoſition (which I alſo hauehave followed) is much better, and more agreeable. This phraſe of ſpeech is very frequent in Scriptures, as wee ſee in Iob 1.1. of whom it is ſaid, that he was an vpright and iuſt man, fearing God, and eſchewing euill. Salomon alſo ſaith, Prou. 14.16. That a foole rageth; but the wiſe man feareth; and departeth from euill. Well, the Prophets meaning is, that all honeſt courſes were ſo hated and abhorred, that the ſmall remnant of the faithfull could not liue in ſafetie. As if he ſhould ſay, Whoſoeuer meane in theſe times to hauehave ſocietie with men, muſt of neceſſitie be as wicked as they: according to the old prouerbe;Prouerbe. Hee muſt howle amongſt vvolues: but he that will refraine from euill, ſhall be deuoured of the wolues like a poore ſheepe. Truly hee heere expreſſeth the height of impietie:The height of iniquitie. for he ſhewes that truth vvas ſo fal…en, that no honeſt man durſt conuerſe amongſt them. Why ſo? Becauſe whoſoeuer refrained himſelfe from euill, did by and by fall into the iawes of Lions.

And the Lord ſavv it.] This tends to the conſolationA conſolatiō. of this people: for his meaning is, that notwithſtanding this peoples obſtinacie wich in a manner ſeemed irremiſſible, yet God would tender their welfare. And howſoeuer for a time he had ſeuerely puniſhed them, yet would he at laſt thinke vponupon his couenant: ſo as in curing their euils, hee would reſtore vntounto them incredible comfort. He ſpeakes heere of the time to come, and promiſeth that a day will come after all theſe calamities, that God would ſend ſome reliefe to the remnant of his inheritance: for the Iewes had been left deſtitute of all hope, if the Lord had not added this conſolation.

Take a view heere then after what ſort men are wont to plunge themſelues into contrarie vices. Are they reproued? then either they grow ſtubburne, or being ſurprized with terrors, they fall into deſpaire. We are therefore carefully to obſerue our Prophets 1courſe which he heere takes: for in the firſt place it was needfull that the Iewes ſhould be ſharply rebuked, that ſo being touched and humbled by repētance, they might ceaſe 2to murmure or repine againſt God. In the ſecond place he promiſeth them a moderation of their chaſtiſements, with hope of deliuerance, that they ſhould not faint, but wait for the Lords helpe, who neuer ſuffers his Church to periſh: for he ſo corrects his choſen for a time, that hee will neither forſake, nor vtterly conſume them.

If any had rather reſtraine this diſcontent and diſpleaſure of God to his iudgement, in regard that hee iuſtly condemned and abhorred this wicked people; I gainſay him not. As if hee ſhould hauehave ſaid; God ſaw nothing in this people but matter of hatred: whence it followes, that he had no other motiue to ſend them reliefe, but onelyonly becauſe hee ſaw that things were brought to vtter ruine.

Verſ. 16. And when hee ſaw that there was no man, hee wondered that none would offer himſelfe. Therefore his arme did ſaue it, and his righteouſneſſe it ſelfe did ſuſtaine it.

THe Prophet proſecutes the ſame argument ſtill:The ſame argument proſecuted. but hee laies that out more at large now, which he briefly touched before. For that which hee ſaid in the former verſe, might peraduenture ſeeme obſcure, namely, that it diſpleaſed the Lord, becauſe there vvas no iudgement. In this place then hee repeates, that the Lord ſaw there was no man that would ſuccour the Church, and he wondered at it. He vſeth a verbe which ſignifies, that the Lord tooke vp an occaſion of wonde…ment. As if he ſhould ſay; He ſtood as one amazed. Some tranſlate the word Maphgia, Interceſſor: but I thinke the ſenſe is, that no man preſented himſelfe to ſet the things in order, that were confuſed; there vvas no Phyſition that vvould put to his hand to preſcribe a remedie for this ſickeneſſe, and therefore the Lord vvondered. But it is eaſie to iudge why he attributes this aſtoniſhment vntounto God: for by this reproch, he meant to ſhame the Iewes, that ſo (according to their cuſtome) they might not ſeeke out pretences to couer their ſinnes withall.

Now in regard it was a thing incredible or rather monſtrous, that amongſt the holy and elect people there was not a man to be found that would oppoſe himſelfe againſt iniuſtice, he brings in God as one aſtonied at ſo rare a matter, that by meanes hereof they might be brought at laſt to wonder and bluſh at their owne hypocriſie. For might they not worthily be taxed of deteſtable obſtinacie if they would not bluſh at that which d…aue the Lord into this admiration, and that by reaſon of their ſtubbornnes? And therewithal he taxeth their hypocriſie, in that they made ſhew of hauing pietie and holines in great eſtimation, and yet when God came to make a diligent ſearch, there was not a iuſt man to be found amongſt them.

Moreouer, by this text he magnifies and extols the greatnes of Gods merciemercy, in that he vouchſafes to pull out a people as out of the bottome of hell, that were in ſuch a pitifull plight. For no doubt but the Iewes by theſe words were admoniſhed by what means they were to expect their deliuerance, namely, euen becauſe the Lord was willing by a miracle to ſaue this forelorne people. Now this word to vvonder, ſets forth Gods fatherly care. Sure it is that there are no ſuch affections in God, namely,God is not ſubiect to humane paſſions. that he ſhould be aſtonied at new and vnwonted accidents, as if they were ſtrange to him. But herein he rather applies himſelfe to our capacities, that being touched to the quick with the ſenſe of our miſeries, we might be brought to abhorre our wofull condition.

When he ſaith then that the Lord ſaw, it is to ſignifie, that there is no reliefe to bee found in our induſtries: and when he vvonders, it telles vsus that we are more then blockkiſh p. 609and ſenſeleſſe; in regard that we neither 1knovv nor regard the miſeries we are in. And 2yet that our careleſnes hinders not the Lord from working ſaluation of his Church.

So his arme brought ſaluation.] In theſe words he ſhewes that we are not to deſpaire, albeit the helpe of man doe faile vsus.We muſt not deſpaire though mans helpe faile vsus. Nay, all aides whatſoeuer being aboliſhed, the Prophet attributes the beginning and end of his nations ſaluation, yea, of all mankind, to the free goodneſſe, and onelyonly power of God. Euen as then in affirming that God is powerfull enough; yea, almightie to deliuer the Iewes, he therefore reacheth out his hand to 1the weake: ſo in telling vsus that we cannot ſo much as ſtir a finger towards the procuring 2of our owne ſaluation, he thereby caſteth to the ground all high imaginations, that ſo being ſtripped of all confidence in our workes, we might the more freely draw neere vntounto God.

We muſt not onelyonly marke what the Prophets ſay; b…t alſo obſerue their ſcope and drift.This is the Prophets meaning: and I would hauehave it well obſerued. For in reading the bookes of the Apoſtles and Prophets, we muſt not onelie marke what they ſay, but why and wherefore they hauehave ſaid this or that. In this place then we are principallie to conſider whereat the Prophet aimes, namely, to ſignifie, that God is of ſufficient power in himſelfe to accompliſh the worke of our ſaluation, that our eies might be kept from wandring here and there; becauſe our minds are too much tied to outward meanes. What then? but that wee repoſe the whole hope of our ſaluation in the arme of the Lord: and the true reſtauration of the Church in his righteouſneſſe. Bee it therefore knowne, that ſuch erre groſely, who place it in any thing elſe, ſeeing God borrowes nothing out of himſelfe.

The vſe of this doctrine.The vſe and profit of this …, extends it ſelfe euen vntounto vsus. For albeit all helpes do ſometimes faile vsus, yet will the Lord find ſufficient ſuccour for vsus in his arme and power. As oft then as outward meanes doe faile vsus, and that wee bee ouerwhelmed with all ſorts of miſeries, perceiuing nothing but preſent death before our eies:Note. let vsus hauehave our refuge to this doctrine: and let vsus bee well aſſured that God is ſtrong enough to protect vsus: and ſeeing he ſtands not in need of any mans helpe, let vsus learne to reſt our ſelues boldly vponupon his aſſiſtance. But yet we muſt herewithall retaine the generall doctrine. To wit, that the deliuerance of the Church is a worke and benefit which onelyonly belongs to the wonderfull power of God:The Churches deliuerance a benefit proceeding from Gods wonderfull power. that ſo wee may neuer attribute any thing either to the ſtrength or induſtrie of man. We ought alſo to abhorre their pride who wreſt and wring part of this praiſe vntounto themſelues, which whollie belongs vntounto God: ſeeing in him alone conſiſts the cauſe and effect of our ſaluation.

Arme here ſignifies his power and might: Righteouſneſſe, that equitie which he vſeth in procuring the ſaluation of his choſen when he becomes their protector, and deliuers them from death. Whereas he ſaith, that his owne arme obtained ſaluation: it muſt not be referred vntounto God, neither muſt we reade it as if God had ſaued himſelfe: but it is to bee referred to the ſaluation of the Church which hee deliuered out of the hands of her enemies.

Verſ. 17. For he put on righteouſnes, as an habergeon, and an helmet of ſaluation on his head, and hee put on the garments of vengeance for clothing, and was clad with zeale as with a cloake.

THe Prophet armes the Lord at all points;If God put himſelfe in armes to fight, he muſt needs ca…rie away the victorie. not onelyonly to confirme the faith of the godlie, but alſo to ſtrip all men of all confidence in their owne vertue. For the ſumme comes to this, that nothing ſhall be wanting vntounto God, neither for diſcomfiting, nor for bearing away the victorie ouer his enemies. Why ſo? Becauſe that of his righteouſneſſe, power, grace, and exceeding affection towards his Church, he will make armour of proofe. And this we are to note with no leſſe diligence, then the doctrine of the former verſe. For albeit we confeſſe that God is almightie, yet doth not that ſatisfie vsus, but wee will bee ſeeking out of other helpes. Our minds are alwaies giuen to infidelitie, ſo as they are wonderfully hampered, and glued faſt to outward meanes. To correct this vice our Prophet ſets before vsus this liuely deſcription. As if he ſhould ſay, know ye that God hath all the ſafegards of your ſaluation readie, ſo that nothing ſhall bee wanting vntounto him for your deliuerance, and for your returne home againe: doe your enemies what they can. There is no neede then why you ſhould tremble at all. Beſides, wee are verie eaſilie carried away to thinke, that wee bring ſome of our owne vntounto God. And thus wee attribute part of his praiſe to our ſelues, which ſhould wholly be reſerued vntounto him.

Whereas hee clothes the Lord with vengeance and indignation as a cloke; it appertaines vntounto the enemies againſt whom God riſeth vp in wrath, for the zeale hee beares to his people. The more then that Satan indeuors, and with might and maine plots our ouerthrow, the more will the zeale of the Lord of hoſtes bee inflamed, and will ariſe with his admirable and omnipotent power to relieue vsus. Although this worrier of mankind then, and all the reprobates with him ceaſe not day nor night how to oppoſe all the impediments they can, to hinder our ſaluation, yea, and that they breake forth into open rage to roote vsus out; yet will our God ſcatter all their plots by his onelyonly power.

Verſ. 18. As to make recompence, as to requite the furie of the aduerſaries, with a recompence to his enemies: hee will fully repay the Ilands.

HEe confirmes the concluſion of the former verſe.A confirmation of the former concluſion. For heere hee ſhewes, what that vengeance is, wherewith hee clothed the p. 610Lord, namely, that he is readie to render the like vntounto his enemies. But the reaſon why the Prophet armes the Lord thus readie with indignation to execute his vengeance, is to be noted, to wit, becauſe the deliuerance of his Church is ioined with the ruine of the wicked. It is needfull therefore that God ſhould be armed to meete thoſe enemies which would worke our deſtruction.

Vſe. Hence let vsus conſider how infinite that louelove of God towards vsus is when he beares vsus ſuch an affection, as to hate thoſe that hate vsus, and to proteſt that he will requite the furie of our aduerſaries. So exceedinglie doth he louelove his little flock, that he eſteemes it more then all the world beſides. This is the cauſe then wherefore he teſtifies that he will repay the Ilands, that is to ſay, the nations beyond the ſeas farre remote from them: for, for the deliuerance of his people he ouerthrew ſuch mightie Monarks as ſeemed inuincible.

Verſ. 19. So ſhall they feare the name of the Lord from the Weſt, and his glorie from the riſing of the Sunne: for the enemie ſhall come as a flood, but the ſpirit of the Lord ſhall chaſe him away.

God will make the Churches deliuerance glorious in the ſight of the whole world.NOw hee teſtifies that this deliuerance ſhall bee ſo glorious and magnificent, that all the world ſhall wonder thereat, and ſhall ſpeake honourably of it: and afterwards, being ſmitten with aſtoniſhment, ſhall giuegive glory vntounto God. But it is vncertaine whether he means this of the conuerſion of the Gentiles, or of the terrour by which the Lord would bring downe his enemies. For mine owne part, I rather incline to the firſt expoſition, namely, that to the vtmoſt parts of the earth, Gods name ſhall be glorious and fully renowned: ſo as the Gentiles ſhall not onelyonly bee amazed, but ſhall alſo vvorſhip and ſerue him in true repentance.

The expoſitors agree not about the rendring of the cauſe which followes. But the true ſenſe, as I ſuppoſe, is, That the violence of the enemie ſhall be ſo great, that as a flood ſpoiles and carries all away before is vvith the force thereof, ſo ſhall he ſeeme to teare vp, and beare avvay: But the Lord will forthwith cauſe him to recoile and to vaniſh away. It is an amplification then of Gods power, who in an inſtant breakes in ſunder all the terrible power and furious rage of his enemies, ſo as their violence being turned backward, it falles to nothing.

Queſt. But ſome may aske, of what deliuerance the Prophet here ſpeakes. I anſwer, Anſ. as I hauehave done in another place, that theſe promiſes muſt not be reſtrained (as they are wont to be) to one deliuerance only. For the Iewes referre it to the deliuerance out of Babylon, and the Chriſtians only to Chriſt. Now I ioine them both together, that ſo we may comprehend the whole time frō the peoples returne, with that which followed vntounto the comming of Chriſt: for this propheſie was neuer fulfilled, but in him; neither can that which is here ſaid agree to any other then to him only, becauſe Gods glorie was not manifeſted before to all the world, nor the enemie ſo put to flight, that they gathered not their forces together againe, vntill Chriſt came and triumphed admirablie, hauing obteined conqueſt ouer Satan, ſinne, & death.

Verſ. 20. And the redeemer ſhall come vntounto Zion, and vntounto them that turne from iniquitie in Iaakob, ſaith the Lord.

HE againe confirmes that which he ſaid before, namely,A ſecond confirm…tion touching the redemption of the Church. that the people ſhould be deliuered, and that God would be the only author of ſo great a benefit. For this cauſe then he bids the people to be of good comfort in this exile, in regard it ſhould not be perpetuall: afterwards he placeth the hope of their deliuerance in God only, to the end their thoughts might not reſt in any thing but vponupon the promiſes.

VnderUnder the word Zion, he meanes (as heretofore) the priſoners, and baniſhed: for albeit they were ſcattered farre off from their countrie, yet was the Temple ſtill to remaine planted as it were in their hearts. But leſt the baſtard children of Abraham ſhould indifferentlie applie this vntounto themſelues with the heires of promiſe, he forthwith ſhewes who they be to whom this deliuerance To whom this deliuerance appertaines.ſhall come, namely, to ſuch as ſhall be truly conuerted vntounto the Lord. And yet it is very certaine that many returned from Babylon into Iudeah, which were not touched with any repentance at all; who neuertheleſſe had their part in this benefit: but the Prophet ſpeakes of that full redemption, which is onelyonly proper vntounto the elect. For howſoeuer the externall fruit of the deliuerance redounded to the hypocrites; yet imbraced they not this benefit of God to their ſaluation. The Prophet meant to ſay then, that the puniſhment of their baniſhment ſhould hauehave fruit; to the end that the Lord hauing purged his Church from her filthineſſe & corruptions, he might againe gather together her diſſipations. We muſt alſo euer beare in mind that which I hauehave heeretofore touched, in reſpect of the diminution of this people. Thus then our Prophet exhorts the elect to the feare of God, that ſo they might make benefit of the ſtripes which they receiued.

Hence let vsus gather, that we can not be reconciled vntounto God by the blood of Ieſus Chriſt,No reconciliation without conuerſion. vnleſſe we be firſt of all thorowly diſpleaſed with our ſelues for diſpleaſing of him. Not that our ſaluation depends vponupon our repentance, ſeeing that is grounded vponupon the remiſſion of ſinnes.Conuerſion deſerues not remiſſion of ſinnes. But the hatred of euill, and the louelove of good, is ſo conioined therewith, that they can not be ſeparate. For thoſe whom the Lord receiues into fauour, are in ſuch wiſe regenerated by the holy Ghoſt, that they abhorre their vices, and change their courſe of life.

The Papiſts vtterly ouerthrow the whole doctrine of ſaluation, in mingling and confounding repentance and remiſſion of ſinnes together:Papiſts confound repentance and remiſſion of ſinnes together. neither are they of the ignorant p. 611ſort only that do this, but thoſe alſo who will be reputed the moſt ingenious amongſt thē. They confeſſe indeed that a man is iuſtified freely by Chriſt: but they adde, it is becauſe 1we are renued by him. And thus they tie one 2part of their righteouſnes to the remiſſion of ſinnes, and another part to repentance. But in this doing our conſciences ſhall neuer be at reſt, becauſe we are alwaies farre off from being perfectlie regenerated. We muſt therfore diſtinguiſh theſe things without ſeparating or confounding them together,They muſt be diſtinguiſhed, not ſeparated. and ſo hold faſt the foundation of our ſaluation.

S. Paul alleageth this place, to ſhew, that there yet remaines ſome hope of ſaluation for the Iewes, howſoeuer by their vntamed obſtinacie wee might gather, that they were vtterly reiected, and iudged to eternal death: Rom. 11.26. But in regard that God alwaies remembers his couenant, and that his gifts and calling are without repentance, Rom. 11.29. Saint Paul aptly concludes it to be impoſſible, that ſome remnant ſhould not at laſt bee gathered vntounto Chriſt, to inioy that ſaluation which he hath purchaſed. The Iews in the end muſt be gathered in with the Gentiles, that both peoples may make one fold vnderunder Chriſt. Queſt. But yet the Prophet ſpeakes heere (may ſome ſay) of the deliuerance from Babylon. Anſ. I grant it: notwithſtanding we hauehave ſaid, that vnderunder this hee comprehends the kingdome of Chriſt, and that ſpirituall deliuerance, to which this prophecie belongs. Thence the Apoſtle concludes, that Chriſt could not ſo be the redeemer of the world, that it ſhould not appertaine to ſome of the Iews, out of whom he had elected their fathers, and made this promiſe expreſly in fauor of them: Rom. 11.1, 2. In the end of the verſe, the ratification of ſo excellent a ſentence is added.

Verſ. 21. And I will make this my couenant with them, ſaith the Lord; My Spirit that is vponupon thee, and my words which I hauehave put in thy mouth, ſhall not depart out of thy mouth, nor out of the mouth of thy ſeede, nor out of the mouth of the ſeede of thy ſeede, ſaith the Lord, from hence forth, euen for euer.

BEcauſe the doctrine before propoſed by our Prophet hitherunto was hard to bee beleeued, he labours by diuers meanes to confirme the Iewes that without wauering they might aſſuredly reſt vponupon this promiſe of ſaluation: and ſhould ſo farre foorth honour the Lord, as to ſtay vponupon his word. This word couenant is diligently to be noted. For thereby the Prophet ſets forth the greatnes and excellencie of this promiſe. For the promiſes hauehave a large extent, and may bee compared to ſtones in the building; whereof the couenant is the foundation, that ſuſtaines and beares vp the whole burthen. Thus then he hath vſed this word couenant, that they ſhould not eſteeme hereof, as of ſome common matter. And hee addes this confirmation, to the end that howſoeuer this promiſe was not by and by accompliſhed; yet they ſhould hope for the ſame, euen aboue hope. And it may be, here is a cloſe oppoſition, to cauſe the faithfull with the greater alacritie to aſpire to the new couenant which ſhould bee eſtabliſhed in the hand of Chriſt.

Obiect. But that which he addes afterwards ſeemes to bring but colde comfort with it, when he would hauehave the Church to content her ſelfe with vvords, and the Spirit. Anſ. As though forſooth there were ſome great happineſſe in hanging in ſuſpence, touching the accompliſhment of Gods promiſes. But howſoeuer the Prophet hereby recommends the excellencie and worth of doctrine; yet notwithſtanding I am well aſſured that it is not ſeparated from his effect.

Now in regard that God thus orders & diſpenceth his grace, that he alwaies exerciſeth the patience of the faithfull, whileſt they liue here below; and neuer wholly ſatisfies their deſires: this is the cauſe why he brings them to the vvord. As if he ſhould ſay, Thou ſhalt truely feele that I am liberall; and that I will many waies procure thy good: but thou oughteſt not to wiſh greater happineſſe, then to feele my preſence by my word. Whence wee gather, that the greateſt treaſure the Church hath,The richeſt treaſure the church hath. conſiſts in this, that the Lord hath choſen her for his dwelling place, that in the hearts of the faithfull he may make his abode by his Spirit, and may conſerue the doctrine of the Goſpell among them.

Laſtly, he foretels that God will neuer forſake his people, but will alwaies aſſiſt them by his vvord and ſpirit: which two are conioined together,Why the Spirit is ioined with the word. becauſe without the efficacie of the Spirit, the word would profit nothing, but would remaine fruitleſſe. On the other ſide, wee muſt not ſeparate the one from the other, as ſome fantaſticall ſpirits dreame, who in reiecting the vvord, pretend the name of the Spirit, and are readie to burſt with a vaine confidence, which they hauehave conceiued in their fantaſticall imaginations: for wee muſt hold that for the ſpirit of Satan, which is ſeparated from the word of God;That is to be held for the ſpirit of Satan that is ſeparated frō the word. to which, the holy Spirit is euer more annexed. Now when he quickens the externall word, writing it in our hearts by the finger of his Spirit; then is our condition happy euen in the midſt of infinite miſeries. Neither doe I doubt but it was the expreſſe purpoſe of the Lord to ſay, that albeit God meant to deale graciouſly vvith his Church; yet ſhee muſt know that her life and ſaluation is hidden in him by faith. And thus the ancient people is diſcerned from the new: for as the Kingdome of Chriſt is ſpirituall; ſo from his reſurrection from the dead, the ſoules of the faithfull muſt aſcend vp on high with him.

Now hee promiſeth that the Church ſhall neuer be depriued of this ineſtimable benefit, namely, of being gouerned by the holy Ghoſt, and ſuſtained by the heauenly doctrine: for it were to little purpoſe that the Goſpell ſhould be offered vsus, and the holy Ghoſt giuen p. 612withall, vnleſſe they ſhould alwaies dwell and remaine with vsus.

God ſpeakes vntounto vsus but by the mouth of his ſeruants.When hee ſaith, in thy mouth, it is to ſhew, that the Lord ſo ſpeakes vntounto vsus, that in the meane while hee meanes to vſe the ſeruice and miniſtry of man. Hee might indeed if it pleaſed him, ſpeake vntounto vsus from heauen, or ſend his Angels from thence: onelyonly heerein he hath reſpect to our weakeneſſe. Why ſo? Becauſe hee would call and exhort vsus by our like;Why God rather ſpeaks to vsus by man, then by himſelfe. that by their voice he might draw vsus vntounto him the more familiarly. This order therefore was by him eſtabliſhed in the Church: ſo as they who reiect his Miniſters, brag in vaine of their obedience vntounto God. His meaning is then, that we ſeeke the doctrine and word of life, in the mouthes of his Prophets, and in the teachers who preach in his name, and by his commandement.

My vvords ſhall not depart.] Some tranſlate in the imperatiue; Let not my words depart: and ſo the future tence is often taken for this. But an exhortation or a commandement in this place agrees not, in regard the Prophet rather promiſeth what God meanes to accompliſh. I denie not but hence we may draw an exhortation: but the promiſe muſt goe before. Now the tenure of the promiſe is, that the Lord will ſo aſſiſt his Church, and hauehave ſuch great care of her, that he will neuer ſuffer her to bee depriued of the doctrine of the word. When afflictions preſſe vsus then to the quicke, and things ſucceede not as wee would wiſh; let vsus hauehave an eye to this ſentence: for it is the vvord and Spirit, by which we muſt be r…iſed vp and ſuſtained; of which the Lord heere promiſeth neuer to destitute vsus.