A commentary vpon the prophecie of Isaiah. By Mr. Iohn Caluin. Whereunto are added foure tables ... Translated out of French into English: by C.C.

THE LVII. CHAPTER.

Vers. 1. The righteous perisheth, and no man considereth in heart: and mercifull men are taken away; and no man vnderstandeth that the righteous is ta∣ken away from the euill to come.

* 1.1ISaiah prosecutes his argument still. For hauing shewed how securely hypocrits re∣pose themselues in their pleasures, and with what impuden∣cie they despise Gods word; he further com∣plaines, that they consider not the workes of the Lord: for we are placed in this world, as vpon a spacious Theatre, to behold the acts of our God. Neither is there any of his works, how meane soeuer they appeare in our eies, that we should lightly esteeme; but ought ra∣ther diligently and attentiuely to obserue and consider them. Now among other testi∣monies of his prouidence, the Lord sets be∣fore vs the death of the faithfull, and of ap∣proued men whom hee takes out of this vvorld, when he is purposed seuerely to chastise and correct his people. But no man laies it to heart, neither imagines that such matters should be forerunners of imminent destructi∣on, namely, that the good are gathered to God, and laid vp in safetie, that they may not be wrapped vp with others, in so many com∣mon miseries. The summe is, that the wicked greatly deceiue themselues, in thinking that the prolonging of their liues, should bee the onely happinesse that can befall them: and that for this cause they should take them∣selues to be in better case then the faithfull, who die sooner then they. For as they are glued to the world, so vnder this pretence, doe they harden their owne hearts, that (as they suppose) God fauours them exceeding∣ly, in suffering them to bee safe and sound, whilest others die.

If by men of mercy you vnderstand the cha∣ritable and pitifull, then this epithete must be diligently noted; for thereby the Prophet shewes what the true righteousnesse of Gods children is, whereas hypocrites place their righteousnesse in things of no value. Now there is no vertue more pleasing vnto God, then liberalitie, whereby wee manifest our righteousnesse, and discouer vnto all an heart void of guile. But mercifull men may as well be taken in the passiue signification, namely, for such to whom the Lord shewes mercie: for this maner of speech is common enough among the Hebrewes. Neither is it from the purpose to say, that the grace of God should be priuily opposed to the peruerse and sini∣ster iudgements of men, who are wont to condemne such as die 〈◊〉〈◊〉 the flower of their youth. And yet seeing the Prophet in many places adornes the children of God with this title, of being mercifull and liberall, I see no inconuenience, if (as I haue said) we make it a true definition of righteousnesse.

By this it appeares that then the Lord ga∣thered a great number of good men out of the world vnto himself, whose death progno∣sticated some horrible calamitie; & yet that the Iewes regarded not such forewarnings. Nay, which is worst of all, they tooke occa∣sion thereby to ouerflow with the greater freedome in all licentiousnesse, thinking all should goe well with them, when they surui∣ued the best men.

Now this doctrine is very fitting for all ages & times. For, for the most part, it comes to passe that God takes the good out of this world, when hee is purposed sharply to pu∣nish the sinnes of the wicked. Why so? Sure∣ly as hee hath a tender care ouer those that be his, so he puls them often times as brands out of the fire, hauing compassion on them, to the end that such as shall suruiue them, may therein perceiue a token of Gods wrath. And yet this is not a perpetuall law, seeing the elect are often wrapped vp in the tempo∣rall iudgements with the wicked. Notwith∣standing the taking of them away first, is a thing so ordinary, that it seldome falles out otherwise: whereof in our time we haue a fa∣mous example in the death of Martin Luther,* 1.2 who was taken out of this world a little be∣fore Germany was pitifully wasted with that furious warre, which many yeeres before he had foretold, whilest hee thundered against

the contempt of the Gospell: against the vil∣lanies and foule enormities which then o∣uerflowed in euery place. Often he entrea∣ted the Lord to take him out of this life be∣fore he should see those horrible iudgements which he had threatned: the apprehension whereof made him to quake for feare: and this request he obtained of the Lord. Soone after his death a sudden and vnexpected war began to inuade, and miserablie to afflict Germanie: euen then when they suspected nothing lesse. And examples hereof also we haue dailie. And doubtlesse, if men did well consider of them, they would not flatter themselues so much in their iniquities as they doe. But I haue thought it good to re∣cite this in particular, not onely because it hath happened within these few yeeres: but also that it might be the more apparant, in regard it fell out according to that which so excellent a Preacher of the Gospell, and a Prophet of God had foretold. We therefore ought diligently to obserue the worke of the Lord as well in y^e liues, as in the death of the iust: but most of all in their death. Whereby the Lord calles them to the enioying of a better life: that so they may bee deliuered from those miseries, into which the wicked must at length be plunged.

Vers. 2. Peace shall come: they shall rest in their beds, euerie one that walketh before him.

* 1.3THe Prophet here describes what the state of the faithful is after death. For the wic∣ked who thinke there is no life after this, do iudge that good men are perished, because they can apprehend nothing in death but ru∣ine and perdition. Jsaiah therefore saith; that such a peace shall come, as is more desireable then a thousand liues that are replenished with troubles. As if hee compared the good to crased souldiers, who are permitted quiet∣ly to take their ease.

* 1.4He addes the similitude of sleepe, to shew, that they shall bee set free, and deliuered from all disquietnesse and care, as if they safe∣ly and sweetly slept in their beds. Whereas he addes, euery one that walkes: I referre not whosoeuer to the word peace, as some expound it. Namelie, that peace shall goe before the faithfull, as if it led them the way. But I think he therein notes out the faithfull. As if hee should say, Whosoeuer walkes before God, he shall haue peace. And therefore when the righteous doe die, they (after the enduring of many troubles) are called to peace and rest, as hauing finished their course.

Now they rest in their beds, in regard they doe not yet inioy full and perfect glorie and blessednesse: but wait for the last day which shall be the time of their resurrection, where∣in all things shall be fully restored. And mee thinkes Isaiah meant to say so. But, may some say, [Quest.] Doe not the iust inioy peace in this pre∣sent life? For the fruite of faith is that wee possesse our soules in patience, Luk. 21.19. Rom. 5.1. I answere, [Ans.] that albeit faith begets peace in our hearts, yet notwithstanding wee are tossed to an fro with many waues, and are neuer so secure and quiet in this life, as when the Lord drawes vs home to himselfe. The death of the iust then you see brings them to a sweete rest and peace, because the same is precious in Gods sight: Psalm. 116.15. But the death of the wicked is ful of horror. From this place also we may gather, that our soules are immortall: for were they without any sense, as some brainelesse ones haue dreamed, then could they not bee said to enioy any peace. They are in peace and rest then, because they liue in Christ.

Vers. 3. But you witches children, come hither, the seed of the adulterer, and of the whore.

HAuing spoken of the happie and peacea∣ble death of the faithfull;* 1.5 he inueighs with exceeding vehemencie against the wic∣ked, who for all this, ceased not to leade a leaud and lasciuious life without taking the death of the righteous to heart. For as he hath affirmed that the faithfull are in peace: so contrariwise he denounceth an vnreconci∣liable warre against the other. Nay, which more is, he hath shewed that death to Gods seruants is an hiding place which defends them from the whirlewinds, haile, and other tempests: that afterwards the obstinate con∣temners may bee laid open to all sorts of ca∣lamities. For we must note here the oppositi∣on betweene the faithfull which walke before God: and the wicked who cease not obsti∣nately to resist him. The former after death, shall haue peace: the latter shall bee vexed whilest they liue, and after death shall feele horrible torments.

He summons them before Gods iudgement seate: because they thought to escape by their sophistications. But he shewes that they shall gaine nothing thereby, because they shal be drawne before the same whether they will or no. For, as they had made their hearts ouer hard, so was it needfull that they should be pricked with the sharper launcers: doubt∣lesse the Prophet could not vse too much se∣ueritie, as well to awaken their drowsinesse, as to beate downe their pride. Who knowes not with how great ouerweening the Iewes insult in regard of their race? The Prophets therefore are vsually wont to crush this their arrogancie and hie mindednes; by affirming that they were none of Abrahams children, in respect they behaued themselues as ba∣stards, and such as were degenerate.

This is the cause why our Prophet termes them, the seed of the adulterer, and of the whore. With which also Ezechiel reprocheth them in Chap. 16.3. saying, Thy father was an Amo∣rite, and thy mother an Hittite. And the like phrases of speech are vsed in many other pla∣ces: Hosea. 1.2. Thus then hee brings their intollerable pride downe to the ground, and in despite of their teeth drawes them foorth into the light, that they should not thinke they could escape the tribunall seate of God.

Vers. 4. On whom haue yee iested? vpon whom haue ye gaped and thrust out your tongues? Are not yee rebellious children, and a false seede.

* 1.6THe Prophet shewes that the Iewes haue no occasion at all to glorie so much vn∣der pretence of their linage or stocke, seeing they derided the Prophets of God. Now they thought it was but with men, with whom they had to deale when they reiected the word. And so at this day wee see how impu∣dently the wicked despise the doctrine of their saluation, and scorne the Ministers of it; and yet in the meane while, couer them∣selues vnder a vaine shew of religion. This is the reason then wherefore the Prophet pres∣seth them so neere, and reprooues them so sharply. As if he should say, When you thrust out your tongues on this manner against God, and scorne his word, doe ye thinke you haue to deale with a mortal man? For these words, on vvhom, signifies that they sought out eua∣sions and pretences to cloake their impietie withall. For the vngodly will not acknow∣ledge that they rebell against God: no, they thinke foule scorne any man should so iudge of them: but yet they must bee brought out into the light, and conuinced of their wic∣kednesse. And seeing there is a God, they must be told that they make open warre vpon him, in resisting or in reiecting his word, and in esteeming no better thereof, then of a fa∣ble.

To open the mouth, and to thrust out the tongue, is heere taken in one signification: vnlesse that vnder these two phrases the Prophet meant the better to discouer their impuden∣cie, namely, in that they thought it not e∣nough only to reiect the Lord, but they must also deride him. For the inward contempt of the heart caused them to vtter forth such ma∣nifest scoffes and blasphemies, so as they were not touched at all with any feare of dishono∣ring themselues.

Lastly he concludes, that they are rebelli∣ous children, a lying seed, and therefore hath iust cause to esteeme them the sonnes of an vvhere, for such a contempt could not be found in the children of Ahraham. By this we learne how the wicked ought to be handled, and with what seueritie they are to be reproued, that they may haue no cause left them whereby to flatter themselues: and, the more they de∣spise whatsoeuer is propounded vnto them in the name of God, the more ought we to dis∣couer and to manifest in all mens sight their impieties so full of sacriledge.

Vers. 5. Inflamed with Idols vnder e∣uery greene tree? and sacrificing the chil∣dren in the valleyes vnder the tops of the rocks.

OThers translate, Who take pleasure in consolation. But our Prophet takes a si∣militude vsed in many places of the Scrip∣tures, and very fitting to the circumstance of this place. For the Lord is wont to compare lust, wherewith poore and miserable Idolaters are furiously transported and inflamed, to the loue of brothels, for they keepe no measure at all, neither will they suffer any to restraine them from their follie. Now Idolatrie in Gods sight is a most hatefull kind of whoredome.

As touching the Hebrue word Elim, some translate it Gods, others okes; we may take it in whether sense we will, for there will be no great difference: and all the expositors a∣gree that the Prophet condemnes Idolatrie. I contend not then about the words, though it be very likely that one thing is repe••ted twice, according to the custome of the He∣brues: and yet it may be vnder an ambigu∣ous word he alludes to their gods.

Sacrificing children.] Heere he presseth the Iewes neerer, and shewes that they are none of Abrahams true children. Why so? Because they polluted themselues with all maner of superstitions: and in regard they pleased themselues in such forgeries, therefore he discouers their villanies. As if he should say, You pretend religion, but I protest that you play the whoremongers with Idols. For thus must wee manifest and point out (as it were with the finger) the impietie which subtle and politique heads indeuor to varnish ouer with sundrie delightfull colours. The Pro∣phet therefore dischargeth his dutie most faithfullie, in adiuring them thus before Gods tribunall, and in prouing to their fa∣ces that they were guiltie, though they meant to play the cauillers to the full.

Now he shewes that they were rebellious, and had reuolted from Gods law through de∣testable [ 1] Idolatries. Then he comes to some [ 2] particulars, and mentions an horrible, nay, a prodigious and execrable kinde of seruice, namely, Sacrificing of children.* 1.7 Whence it is euident, how greatly the spirit of error pre∣uailes ouer men after they haue once turned away from God. For Satan so possesseth their vnderstandings, that he makes them become starke bedlems. For we must needs conclude that such are frantique and out of their wits vvho spare not their owne children, but will cut their throates, and thinke they haue then performed an acceptable sacrifice. And yet these cruell murtherers wanted not their pretences wherewith to couer their exe∣crable villanies, to wit, the example of Abra∣ham, vvho spared not his only sonne. For the an∣cient Hebrues are of opinion that these cu∣stomes proceeded frō an inconsiderate zeale: as if they should haue said,* 1.8 Seeing wee are descended from Abraham, we ought no more to spare our children then he did. But this good Patriarke did it in obedience to God, Gen. 22.2.12.16. and these on the contrarie had no commandement, but did it on their owne heads.

Abrahams example was extraordinarie, in which the Lord meant to prooue and to ma∣nifest to all the faith of his seruant. Againe, Isack was not offred, in respect that the Lord satisfied himselfe with Abrahams prompt and readie willingnes: but these sacrificed their

children, and therefore this imitation was peruerse and damnable, seeing they trode nothing at all in the steppes of their father. This must be well obserued: for the most of our superstitious obseruāces haue sprung frō this fountaine of incōsiderate zeale,* 1.9 because men haue greedily snatched at any occasion, and without iudgement haue followed what∣soeuer their fathers haue done.

Vers. 6. Thy portion is in the smooth stones of the riuer: they, they are thy lot: euen to them hast thou powred a drinke-offering: thou hast offered a sacrifice. Should I delight in these?

HEe prosecutes the same argument, and sundry waies taxeth the superstitions which raigned in Iudea; for there was no place exempt from idolatry: there was nei∣ther rockes, riuers, vallies, nor any corner free, wherein they had not left some memoriall of their superstitions. They had their woods and mountaines, where they sacrificed accor∣ding to the customes of the heathen.

Whether we reade it polished stones here, or Parts of the riuer, the sense will be alwaies one. For the Prophets meaning is that the Iewes chose a seruice of God after their owne fantasie, and turned themselues away from that rule which he had prescribed them in his law. Also, that by meanes hereof all the sacri∣fices by them deuised were wicked and abo∣minable, in regard God only ought to be heard, when there is any question touching his religion and worship. If you will turne it polished stones, then Isaiah taxeth them for the contempt of the law, wherein God had for∣bidden them to cut or polish any stones with hammers for the framing of his Altar. Exod. 20.25. Deut. 27.5.6. because he would haue them sacrifice no where else but vpon one only Altar. But in respect that it was the fa∣shion of the Heathen to erect Temples neere vnto fountaines and riuers, the other sense agrees well also.

These words they, they, haue great weight: and it is to be vnderstood as if the Lord gaue the Iewes leaue to cleaue to their inuentions, seeing they had forsaken him, and rather tur∣ned after Idols, and forged inuentions. As al∣so the Lord by Ezechiel saith to the people, Goe, and sacrifice euery one of you to his Idoll, seeing you vvill not obey me: Ezech. 20.39. And as I thinke this exposition agrees best. As if he should say; I euen leaue you to your owne inuentions; and it contents me that you are whollie addicted thereunto. And yet no doubt but the Prophet alludes to that place of Moses, by whose mouth God had promised to be the lot and portion of his people, that they might content themselues with him a∣lone. According to which also Dauid saith, The Lord is my portion and my inheritance: Psal. 16.5. For as much as the Iewes then were reuolted from God, and followed Idols, the Lord had iust cause to say they might cleaue vnto them, thereby shewing that they should haue no more to do with him.

To them hast thou powred drinke-offrings.] He continues to put them still in mind of their superstitions, and proues that they had re∣nounced and forsaken God, because they had attributed vnto them whatsoeuer he would should be whollie reserued as his proper right vnto himselfe. But the Iewes might haue re∣plied to euery one of the Prophets words, and haue said; that in all these things they had none other purpose thē to serue God. And yet you see the Prophet feares not to charge them with idolatry, for all their vaine and idle pretences: for Gods wrath is prouoked by superstitions; and the longer they be con∣tinued and maintained, the more hotter doth it wax. Hence let vs learne what sobrietie we ought to keepe in erecting Gods worshippe, that we may depend vpon his onely will and word. For hee that shall swarue but the least iot from that, shall not onely lose his time, but shall also inkindle Gods displeasure a∣gainst him, whose Maiestie, as much as in him is, hee labours to violate and dimi∣nish.

Should I delight?] We may also turne it; Shall I repent? And this is the most receiued inter∣pretation, because hee meanes to shew the cause wherefore he chastiseth the people. As if he should say; When I shall reuenge these enormities, can I repent? Notwithstanding the exposition which I haue followed, seemes to sute best: Should I take delight or comfort in these sacrifices which you offer mee? For idolaters are wont to please and flatter them∣selues in their inuentions; and therefore pre∣sume that God also reioiceth and takes de∣light and comfort in all things, vpon which they dote with burning lust. Such an interro∣gation is not superfluous then,* 1.10 when men thinke that God resembles them, and that he likes and approoues of all that they thinke well of: but he on the contrary shewes, that nothing pleaseth him, nor is approued of him, but that which accords with his word.

Vers. 7. Thou hast made thy bed vp∣on euery high mountaine: thou wentest vp thither, euen thither wentest thou to offer a sacrifice.

HEe repeates the same similitude againe which we haue touched before.* 1.11 For y^e su∣perstitious sort commit whordome with their Idols, in regard that hauing forsaken the pu∣ritie of the word, they breake that holy ma∣riage knot which God had contracted with them, and sell themselues ouer vnto Satan. But Isaiah meant heere to expresse somewhat more: for in telling them that they had made their bed in an high place, it is as much as if he had said; They were become shamelesse, for they cared not vvho saw their villanie, no more then an impudent harlot shunnes the presence of men, but is carelesse of her repu∣tation: so these committed whordome in the sight of the Sunne, and being past shame, as∣cended vp to euery high and imminent place, to doe it in.

Hee compares Chapels and Altars to beds,

vpon which this cursed filthinesse is commit∣ted, and men which sacrifice there to bold and brazen faced strumpets.

In the end of the verse he shewes without any figure, what this harlotry is which he con∣demnes, namely, that they sacrificed to Idols. I grant they thought in so doing to serue God; but hee reiects whatsoeuer it is that men forge, according to their owne lusts, and de∣tests such a lasciuious course.

Vers. 8. Behind the doores also and postes, hast thou set vp thy remembrance: for thou hast discouered thy selfe to ano∣ther then mee, and wentest vp, and did∣dest inlarge thy bed, and make a coue∣nant betweene thee and them, and louedst their bed in euery place where thou sawest it.

* 1.12HE amplifies the crime whereof hee spake before, that the people should not flatter themselues in their inuentions. Now it is ve∣rie likely that Isaiah alludes to Moses words, wherein the Lord commanded that they should alwaies haue the Law before them: that they should fixe it vpon the doore postes of the house, and write it in roles, to wrap it about their armes, and about the fringes of their garments, that they might be continually ad∣monished of their duties: Deut. 6.9 and 11.20. Numb. 15.38.39.40. But contrariwise, the Iews ceased not to pollute the doores and the postes of their houses with markes and signes of ido∣latry; and left no corner nor nooke free from such defilings. Thus God and his Law were re∣iected in all places, and in stead thereof, they had set vp prouocations and inticements vn∣to whoredome.

Thou hast inlarged thy bed.] Yet once more he repeates that which he had said before, and comes to this clause againe, to wit, that the Iewes committed grosse adulterie with their Idols; and yet thought they serued Gods: but this came to passe, because they neglected to follow the rules of the word.* 1.13 For it is all one, as if a woman hauing forsaken her husband, should goe and prostitute her selfe to the stewes, and make her selfe common indiffe∣rently to all commers: as if the bed were now become an open field, which might containe a great troope of men.

For this cause he saith, that she discouered herselfe vvithout him: because hauing shaken off the shamefastnesse of mariage, she suffered others to abuse her. For God holds the place of an husband, to which shee ought to haue been subiect: but shee sought out new com∣panions, and brake the faith of marriage. He amplifies this crime, in regard the Iewes did voluntarilie present themselues before the idols: as if a disloyall wife should runne after another man, to haue his companie.

Moreouer, vnder another figure, he taxeth their inordinate lust, in respect that one one∣lie glance of the eie serued the turne, to carry them suddenly and dotingly away into eue∣rie place. Therewithall also he conuinceth men of rashnes: who thinke themselues very sharp witted in things belonging to Gods seruice; and make choice of their places where themselues list. But this is a diuellish wit; for the Lord will haue our eies fixed in such wise vpon him and his word, that they rest closed and shut vp against all other things.

Vers. 9. Thou wentest to the Kings with oile, and diddest increase thine oint∣ments, and send thy messengers farre off, and diddest humble thy selfe vnto hell.

HEre the Prophet reprooues another vice almost like the former:* 1.14 for impietie be∣gets many errors, and forceth light heads that are void of Gods feare into very sore and perplexed molestations. And is it not good reason that such as will not rest in God should bee restlesse, or rather tossed vp and downe with whirlewinds? He reprocheth the Iewes then that they vexed themselues so much, and so long a time in hunting after the helpe of strangers, namelie, when they en∣deuoured to oppose the aide of the Egypti∣ans against the Assyrians: and then being de∣frauded of their hopes, they began to trot to the Chaldeans.* 1.15 For when men haue forsaken the feare of the Almightie, then they seeke helpe in others, and not onelie wearie them∣selues, but are a great cost and trauell to at∣chieue the same. And whilest the Lord giues quiet sleepe to his beloued ones, that they may quietly finish that they haue to doe, the wicked vexe themselues for nothing. They rise early, and goe late to bed, and eate the bread of carefulnesse: as it is in Psalm. 127.2. And yet in the meane while they cannot enrich themselues the value of a naile: because they do nothing vnder Gods authoritie or gouer∣ment. Now the Lord punisheth them thus, to the end they may wander vp and downe, as men at their wits end, being euer in doubt and perplexitie, without euer enioying the benefit of a quiet and contented mind.

Vers. 10. Thou weariest thy selfe in thy manifold iournies, yet saidst thou not, There is no hope: thou hast found life by thine hand, therefore thou wast not grieued.

HIs meaning is,* 1.16 that men labour in vaine when they follow not God. For they vex themselues without profit, as wee haue said before: because whatsoeuer it be that is taken in hand contrarie to the will of God, can ne∣uer haue good successe. And here hee doth wittily deride the peruerse endeuors of such, as in taking much paines, had rather vvaste and con∣sume the strength of bodie and mind, then vvith quietnesse to goe whither the Lord called them.

It is labour lost.] That is to say; Albeit thou seest thy iournies serue thee to no purpose, yet doest thou obstinately go on in pursuing thy enterprises. And yet very Idiots are wont to repent, when their counsels prosper not well.

Such then must be called peruerse and despe∣rate,* 1.17 who hauing experience of Gods cur∣sing and crossing their affaires, are not mo∣ued sometimes to enter into their own harts, and to say, What doest thou? Ieremiah in his 18. chap. and 12. verse toucheth this obstina∣cie; but in other words: for he shewes that the Iewes were growne so stubborne, that they desperately said, It is done: that is to say, We will walke after our owne imaginations: we haue concluded it shall be so, and we pur∣pose neither to alter nor change our deter∣minations. But Isaiah in this place reprooues that senselesnesse wherewith they were so besotted, that they could not bee brought to acknowledge their owne follie, nor re∣pent so, as to turne into the right way a∣gaine.

Thou hast found life.] Some take life here for foode. As if the Prophet had said; This thy labour hath been as acceptable to thee, as if thou hadst gotten thy liuing, in labou∣ring with thine hands. Others take life of the hands for delite or great voluptuousnesse: and these two expositions come to one recko∣ning. But there is yet a little more difficultie, namely, whether he speakes here in good ear∣nest, or by way of scorne. For if there be no figure vsed here, then the sense will be thus: Thou wert not sorrow, because fortune see∣med for a time to fauour thee. Whilest the affaires of vnbeleeuers succeed well, thē they flatter themselues more and more in their in∣fidelitie. As the common prouerb is, Prospe∣ritie blinds men. But this falles out then espe∣ciallie, when hauing forsaken God, they follow their owne waies and deliberations. For then they despise the Lord. It may also be read by way of scorne, as if he should say, Whence is it, I pray thee, that thou breakest not off thy course, nor repentest? why doest thou not ac∣knowledge thy follie? Is it because thou hast life in thine hands, and because all things fall out according to thy desire? This reading plea∣seth me best: though I reiect not the other. Truelie it appeares sufficientlie by the histo∣ries that this people had small cause to glorie in their good successes. For the league which they first made with the Egyptians, next with the Assyrians, and lastly with the Babylonians was pernicious and deadly vnto them. So as they felt by experience how vnaduised they were to call such companions into their re∣scue. The Prophet then had good reason to obiect against them that they had found life by their hand. He sets out the sottishnesse of the Iewes therefore, in regard they wittinglie plunged themselues into ruine, and obsti∣nately pursued their owne perdition; where∣as at least they ought (euen by the example of fooles) to haue become wise after they had tasted the whip.

Vers. 11. And whom didst thou re∣uerence or feare, seeing thou hast lied vn∣to mee, and hast not remembred mee, nei∣ther set thy minde thereon? Is it not because I held my peace, and that of a long time? Therefore thou fearest not me.

HE inueighs here more sharpely against the Iewes,* 1.18 in that they were destitute of all feare of God; howsoeuer they brag∣ged of their holinesse, and pretended a vaine title of religion. For hypocrites not onelie flatter themselues in their superstitions, but the common people take them for pettie gods: and for this cause they insolentlie ad∣uance themselues both against God and men, and set forth themselues with an impudent malepertnesse. But our Prophet pronounceth that there can be no true feare of God, where he is not purely worshipped, nor according to the precise rules of his holy word. For let men esteeme the best they can of all their goodlie superstitious deuotions; yet all is but meere follie and impietie. Thus then hee protests that they haue no feare of God, nor no religion at all in them, though they gloried neuer so much of their painted sheathe. Nay, which was worse; by their ceremonies they made it manifest as by infallible testimonies, that they had no reuerence nor awe of God in them. For the Lord testifies by Moses, that he would proue whether they loued him from the heart; in suffering false Prophets to bring in superstitions and idolatries: Deut. 13.3. All such then as runne after such trumperie doe euidently shew that their hearts are void of Gods true feare: for if they considered, that one day they must yeeld an account thereof before his iudgement seate, they would not so presumptuously treade his com∣mandements vnder their feete.

Where he complaines, that they had for∣gotten him; it is to shew that they had not sin∣ned against him through ignorance, but of an obstinate maliciousnesse. For hauing a con∣taine rule of a godlie life set downe before them, they wittingly reuolted from God, and brake their faith which they had promised him. We are heedefully to obserue how ter∣rible this thunderclap is which is shot from heauen, as it were against all hypocrites, who scorne all threatnings, and couer themselues vnder vaine pretences: when hee thus testi∣fies, [ 1] that they haue no sparke of the feare of [ 2] God in them: that they haue forgotten him: [ 3] and are full of lies.

Jt is not because, &c] I haue thought it fit to insert the particle of rendring the cause here, which must be supplied, to the end the Prophets meaning may be the more mani∣fest. For those that supplie it not, vex them∣selues much to draw out an exposition. But we know how vsuall this manner of speech is among the Hebrewes. The Prophet blames the Iewes for thus abusing the patience and long suffering of God: which notwithstanding should haue mollified their hearts: Rom. 2.4. But such is mans malice, that he thereby im∣boldens himselfe in sinning: and thinkes he hath good leaue to do whatsoeuer him listeth as long as hee is suffered to escape vnpuni∣shed: Psalm 50.21. And therefore I expound this member thus: Thou fearest not me, be∣cause I haue held my peace: whereas on the

contrarie, my lenitie should haue broken thine hard heart. Hence we gather, that the Iewes had no cause to complaine that God dealt too seuerely with them, seeing that though hee patiently forbare them a long time, yet they became the worse; and that by meanes of this impunitie. The Lord was vrged therefore of necessitie to take another course with them: and to punish their ini∣quities with the greater rigor.

Vers. 12. I will declare thy righte∣ousnesse and thy workes; and they shall not profit thee.

* 1.19THe Prophet shewes that God will suffer no more so long as he hath done in times past, but that heereafter he shall be constrai∣ned to take another course with them. Hee mentions their righteousnesse, by way of deri∣sion: for vnder this word, hee vnderstands all the impieties and errors wherewith they were stained and defiled. As if he should say; I vvill haue your righteousnesse to be seene of all. For whi∣lest God holds his peace, those that are most vniust, & filled with all corruptions, seeme to be pettie Saints: but when God gets vp into his iudgement seate, then men are forced to come out of their dennes, and their villanies are manifested to euery one: Psal. 50.21. The Prophet therefore meant to say, that the world esteemes horrible impieties to be ver∣tues, as long as God is silent: but this shall va∣nish at the last, when hee shall sit to iudge of them. For after men shal haue flattered them∣selues much, and for a long time together, yet in the end they shall feele him to be their Iudge.

And they shall not profit thee] This apper∣taines to the effect; by which men are wont to iudge of things for the most part. For they care not whether the matter bee iust or vn∣iust, but imagin, that vvhatsoeuer is profitable, ought to be approued of: and therefore denoun∣ceth, that all the vvorkes from whence they expected any benefit should turne to their de∣triment and ruine.

Vers. 13. When thou criest, let them that thou hast gathered together, deliuer thee: but the winde shall take them all a∣way; vanitie shall pull them away: but hee that trusteth in mee, shall inherit the land, and shall possesse mine holy moun∣taine.

* 1.20HEe shewes now more at large, that which hee touched but briefly in the former verse, namely, that when the matter shal come to the vp-shot, they shall be confounded: for the clause, let them deliuer thee, signifies as much as if he had said; they shall not be able to doe it. In this verse then hee alludes to that which he said before, in vers. 9. to wit, Thou wentest to Kings with thy presents. And for this cause hee calles all the meanes whereby the Iewes thought to secure themselues, ga∣thered: for in resting thereupon, they prosti∣tuted themselues to all kindes of villanies, as if they had had been liable to no punishment at all, in regard they were fortified with ram∣parts on euery side. But the Lord shewes how vaine all their preparations are, that are thus gathered together without him.

The cry here signifies that calamitie where∣with they should be afflicted. For being setled vpon leagues and succours of their confede∣rates, they thought themselues in such safe∣tie, as if before they had neuer been annoied by such associates. But hee protests, that all the aid which they haue gathered together, shall serue them to no vse: for the hopes which we conceiue in the things of this world, and in the helpe of man, ioined with the forsa∣king of God, is accursed and abominable: Ier. 17.7.

Hee reproched the Iewes in Chap. 8.6. for not contenting themselues with the still wa∣ters of Silo, but searched out swelling and ro∣ring riuers, which would ouerwhelme them in the end: which indeed came so to passe. For the Assyrians, Egyptians, and in the end the Chaldeans, not onely were vnprofitable to the Iewes, with whom they were confederate, but at last were also their destruction.

Afterwards there followes an opposition, wherein he recalles them to trust in God; which was the onely remedie that ought to bee op∣posed to all calamities: as on the contrary, all our miseries flow from our owne infidelitie and distrust.* 1.21 And whereas hee promiseth an heritage to those that hope in the Lord, it is as if hee should haue said; What is it that you seeke, but that you may liue in safetie, and that your inheritance may remaine whollie vnto you? And I am sure my selfe can giue it you. For (tell me) who brought you into this land? Who gaue you possession in it? And yet you trot downe into Egypt, and seeke aid from men which cannot helpe you, and you set mine assistance at nought. The word heri∣tage out of all doubt is meant of Iudea, wherin the Iewes desired to remaine securely. For af∣terwards, he mentions the mountaine of his ho∣linesse, whereupon the Temple was built. Thus then the Iewes sought to turne God out of his office as it were, seeing they rather ranne for succour to the Egyptians and Assyrians, then to him.

Hence let vs gather a generall doctrine, [Doctrine.] namely, that all our affaires shall succeede well, if we trust in God: but if wee reiect that, wee are not to wonder if wee be tossed from post to pillar, and carried with the violence of diuers tempests, whither we would not. By the holy mountaine, to which the Iewes were to be brought againe, hee meanes, that neither life, nor none of the commodities thereof, are to be desired, but vpon condition that we may therewithall inioy the true worship of God: for the end of mans life is,* 1.22 that God may haue a people to call vpon his name purely. Let our eies then be alwaies fixed vp∣on the honour and seruice of our God, if wee either desire deliuerance from trou∣bles, or to inioy life with the commodities thereof.

Vers. 14. And he shall say, Cast vp, cast vp: prepare the way: take vp the stumbling-blocks out of the way of my people.

* 1.23BEcause this promise (to wit, that those who trusted in the Lord should possesse the land) might seeme ridiculous, seeing soone after they should be banished out of their countrie:* 1.24 therefore this second pro∣mise is added for the little remnants sake which yet remained. In which he promiseth that they shall be brought home againe into the land of Canaan, though for a time they were cast out and driuen into a farre coun∣trie. He meetes with a doubt which might arise, that so the faithfull might not be dis∣couraged during this long and tedious exile, nor esteeme Gods promises to be vaine.

Some expound, That the Lord would send true and faithfull Prophets which should re∣moue and purge out those offences of the Church, wherewith it was corrupted by false prophets, and wicked gouernors. For they, as he shewed in Chap. 56.10.11. were the cause of the ruine of it, and therefore they iudge that heere is a better and more desirable e∣state promised. But this exposition sutes very ill, and therefore I had rather follow the first, namely, that albeit the Iewes for a time were to be depriued of this land, yet the Lord would establish them therein againe, who will to that end command the rough vvaies to be made smooth, for their returne. This place therefore agrees with that which we haue seene in Chap. 40.1.2.3.4. where the Lord [ 1] commanded that the people should be com∣forted: [ 2] that their returne should be proclaimed: [ 3] and that the vvaies should be clensed. For being yet in Babylon as in a sepulcher, and the di∣stance of place very great, and the passage tedious, they were hardly drawne to hope that they should euer returne againe into their countrie.

Isaiah therefore was not lightly to passe ouer this matter, that so he might take from them all feare of being hindred in their iour∣ney, either in regard of the mountaines or the sea. He speakes to Cyrus* 1.25 and Darius* 1.26 then, into whose minds God would inspire a will to giue the Iewes both passage, and all necessa∣ries fit for the same. As if he should say, The Lord will send the Iewes such seruants of his as they little thinke of now, by whose mini∣strie he will prepare the way, and bring back his people. The maner of speech whereby he commands, hath greater vehemencie in it, then if he had spoken in the third person.

In that he bids them to take away the stum∣bling blocks: he signifies, that they ought not to be dismayed for the lets and impediments that lay in their way, for the Lord would easi∣ly remoue them in his good time. Out of the vvay of my people. The hope of the returne is included in this, namely, that after God had brought back his people, he would againe place them in the land of Canaan. And ther∣fore howsoeuer for ought they could see, there was no way nor passage left for them, yet would he prouide one, and would breake all barres and obstacles. Why so? Because they had the Lords promise here for their re∣turne: and in deed it was he that brought them home in safetie.

Vers. 15. For thus saith he that is high and excellent, he that inhabiteth the eter∣nitie, whose name is the holy one, I dwell in the high and holy place: with him also that is of a contrite and humble spirit to re∣uiue the spirit of the humble, and to giue life to them that are of a contrite heart.

HE confirmes the former sentence tou∣ching the restoring of the people after y^e captiuitie.* 1.27 But this verse may be two waies expounded; either, that the Prophet pre∣uents a doubt which might fall into y^e minds of the faithfull, and so he mentions things [ 1] opposite; or, that he drawes an argument [ 2] from Gods nature, to confirme the hearts of the weake. That this may be the better vn∣derstood and opened: first of all we know that our minds are often distracted by such thoughts as these, to wit, That God in deed is in heauen, but in the meane while there is a great distance betweene him and vs: and that he little regards vs; or else lets things goe at six and seuen in the world: or that hee cares little or nothing for our matters. Now to correct this imagination, the Prophet grants it is true that God dwels on high, but yet doth not therfore cease to behold and to gouerne this world by his prouidence: for he is care∣ful of mens saluations, and dwels also vvith the afflicted, and with those that are of a contrite and broken heart. For though the Lord be high, yet he beholdeth the lowly, as it is in Psal. 113.3.4. and 148.6. and in other places.

The other sense is, that God resembles vs nothing at all. For we tremble in aduersitie, because we measure him according to our owne capacitie: and thus we mutter, How can the Lord help vs, seeing vve are ouerwhelmed with troubles? Moreouer, the afflicted are for the most part despised and neglected. And thus we thinke that God is carelesse of vs, because we conceiue of him according to the reach of our carnall reason. But it is our parts to iudge farre otherwise of him, and therfore the Pro∣phet saith, that he dwel•• in the heauens, to signi∣fie, that he is not subiect to humane affections: for he is alwaies like himselfe, and neuer changeth his counsell. As he therefore hath once promised to restore the people to their former libertie, so will he assuredlie performe it.

This exposition I approue of, and yet ra∣ther accept of the first, which is more ample and copious, and also agrees with other testi∣monies of the holy Scriptures, where these two things are often conioined, namely, That God dwels in heauen, and yet hath re∣spect to things below: but especiallie of his children, as I said erewhile.

Dwelling in eternitie.] [Obiect.] But we grouell on the earth, we are vnstable, and neuer continue stayed nor setled in that which we haue once

imbraced: [Ans.] and therefore hee separates God from men; for in him there is not so much as a shadow of turning: Iames 1.17. Contrari∣wise, wee are not so affectioned, as to haue a perpetuall care ouer such as neede our helpe.

I dwell in the high and holy place.] The holy place is often taken for the Temple; but heere it is taken for heauen it selfe.* 1.28 We see where∣fore the Lord calles himselfe holy, and dwelling in an high and holy place, euen that hee might cause vs to know vvhat difference there is be∣t••e••ne him and vs, and betweene his nature and ours. Besides, we may hence collect a speciall consolation,* 1.29 namely, that the Lord will assist the poore, yea, and dwell in the middest of them, if so be they acknowledge their miseries. For the wicked shall be pressed with diuers calami∣ties; but in the meane while they cease not to remaine haughtie and vntamed. Let such neuer looke to haue God dwell vvith them:* 1.30 for those that will expect any comfort from him, must be rightly humbled, and brought low in their owne sight. But he stoopes euen to the dead, that by inspiring new life into them, he may create them anew. Afterwards, he makes expresse mention of the humble spirit, and con∣trite heart, to let vs vnderstand, that these promises appertaine to none that are rebel∣lious and stiffe-necked in their afflictions, but to such as hauing at last subdued all lof∣tinesse of spirit, shall shew themselues humble and meeke.

Vers. 16. For I will not contend for euer, neither will I be alwaies wroth: for the spirit should faile before me, and I haue made the breath.

* 1.31HE prosecutes the same doctrine. For this was an hard matter to perswade them of, in regard that in this tedious banishment, they felt God as it were their enemie. It was no easie matter then for them to conceiue such a taste of this grace, as might cause them to take heart vnto them, and to bee of good cheere. The Prophet therefore meetes with this doubt, and shewes that the euils which they were to indure, should last but for a time, and that God vvould not alwaies be wroth. No doubt but hee hath iust cause giuen him to be angry: but hee rather parts with his right, and pardons that which he might iust∣ly exact. And thus he ioines vvith Gods vvrath, that moderation vvhereby hee comforts the faith∣full,* 1.32 lest the spirit should faile. For albeit he rea∣sons from the nature of God, yet this promise is particularly directed to the Church. Let vs for euer then keepe this point in our remem∣brance in our extreamest anguishes; that so we may not thinke that God will stand to contend or to plead the case with vs.

When he saith that God is vvroth: it is by way of yeelding so much vnto vs, in respect of the weaknesse of our flesh: for in aduersitie we can conceiue no otherwise of God, but as of an angry Iudge: and no question it is pro∣fitable for vs to bee touched with this fee∣ling, which ought to bring vs to repentance. This phrase of speech then must wholly bee referred to our weakenesse, and not vnto God.

For the Spirit shall be clothed againe.] Heere he renders a reason wherefore the Lord will not contend for euer: but this place is diuers∣ly expounded. Among other expositions, this seemes to agree best; that the Spirit is clothed with the body, as with a garment. In which regard, the body also is called the Taberna∣cle or dwelling place of the Spirit. If we re∣ceiue this exposition, there will be a double sense: for some referre this place to the last resurrection, and say, that the soule shall bee clothed: that is to say, after it shall depart from the body, shee shall returne the second time into it, as into her house. And thus it should be an argument from the greater to the lesse, thus; I will raise the dead bodies: wherefore then should not I put you into a better estate, though you seeme as good as dead? The other sense which some others follow, will be better, and lesse constrained: for this interpretation touching the last re∣surrection, seemes far remote from the scope of the text.

I haue compassed the Spirit in vvith the body.] As if hee should say; It is I that haue created men; you must thinke that I will haue a care of them then. But I should thinke that the Prophet mounts higher: for he teacheth that the Lord handles vs thus mildly and graci∣ously, because hee knowes and is well ac∣quainted with our frailtie and infirmities. This doctrine is confirmed vnto vs by many other places of the Scriptures; but amongst the rest, out of Psal. 103.13, 14, 15. Euen as a father pitieth his owne children, so is the Lord compassionate ouer such as feare him. He knowes whereof we be made, he remem∣bers we are but dust. Man is like to grasse, he florisheth as a flower of the field. In Psal. 78.38, 39. it is said in the same sense; But he being mercifull, forgaue their iniquities, and destroied them not. He often called backe his anger, and suffered not his vvhole displeasure to arise: for he remembred they vvere but flesh, and a vvinde that passeth a∣vvay, and returneth not againe. And me thinkes the Prophet meant thus much in this place, as if the Lord should haue said; What should I doe trying my force against a little vvinde, or breath; or against a leafe, or grasse, which vanisheth in a moment, and withers away as soone as it hath felt the heate of the Sunne?

Some expound the verbe Iaatok, Shall faile: and this agrees well enough to this place; for our Spirit must needes faile, as soone as the Lord doth begin to manifest his power a∣gainst vs: Psal. 104.29. But not to stand vpon the signification of the words, we see, I hope, what the Prophets meaning is: for he shewes that God spares vs, and vseth great lenitie to∣wards vs, in correcting our vices, because he respects our infirmity, and meanes to support and relieue it.

Vers. 17. For his wicked coue∣tousnesse, I am angry with him, and haue

smitten him: I hid me and was angry, yet he went away, and turned after the way of his owne heart.

* 1.33HEre he complaines of the desperate ob∣stinacie of the people, and shewes that the Lord had exceeding iust cause to punish them thus: so as they could not complaine of his ouer great seueritie.

For his lusts.] Others turne it, For his aua∣rice. And in this sense if you vnderstand it of auarice, it is by a figure called Synecdoche, taken as a part for the whole. For couetous∣nesse is the roote from whence other vices spring. But we may take it generally for all lusts. For the Lord was wroth against so ma∣ny wickednesses, wherewith the Iewes were stained: and punished them seuerely for them. But he speakes expresly of lust, to shew that they were chastised, not so much for their manifest and open sinnes, as for that they were guiltie before God. For this sufficeth to all mens condemnation, that God is the Iudge of thoughts. So as he will not onely punish notorious iniquities, but also the se∣cret inordinate and wicked lusts and affecti∣ons of the heart. Besides, hee aduertiseth them that they are iustly smitten: that by feeling their guiltinesse, they might hum∣blie sue for pardon.

I haue smitten him, and hid my selfe.] The meaning of these words is, that his grace stood a farre off and was hidden from them for a time. But he speakes according to our opinions. For we apprehend God as an ene∣mie and angrie with vs, when he punisheth our offences, as we haue said before. And doubtlesse it is needefull we should thus con∣ceiue of him and apprehend him, that there∣by we may be brought to acknowledge our sinnes: which we will neuer do in good ear∣nest, neither will we be effectuallie touched with the horror of them, vnlesse we consider and be assuredly perswaded in our minds and consciences that we haue thereby prouoked the wrath of God against vs. Now as it is ex∣pedient that we be brought to repentance by this meanes,* 1.34 yet let vs beware that we be not ouerwhelmed with sorrow, in imagining either that God is irreconciliable, or that he will haue no more to doe with vs. Thus then the Prophet mitigates these excessiue feares, and forbids vs to measure God according to our owne ell. For albeit he chasten vs, yet ceaseth he not to beare a gracious loue and fatherly affection towards them whom he hath adopted.

But he vvent his vvay.] This is the rebellion which the Prophet taxeth and reproues, namely, that the people amended not by their stripes, but obstinately perseuered in their wickednes: and therefore he shewes they were growne past cure, in regard the violent remedies which God vsed could not bring them back into the right way.

Vers. 18. I haue seene his waies and will heale him: I will leade him also and restore comfort vnto him, and to those that lament him.

THe Lord here on the contrarie magnifies his mercie,* 1.35 in regard that he is fauorable to this so obstinate and rebellious a people, and in preuenting them of his meere boun∣tie and compassion. As if he should say, I haue indeuored to bring them to repentance by my rods and chastisements, euen whilest they pursued their lusts: but they haue shewed themselues obstinate and incorrigible, so as I haue spent all my labour in vaine. I might therefore (if I would) iustly destroy them, yet had I rather heale and saue them. But this can not be effected vnlesse I manifest my great and infinite mercie. Well, I will there∣fore withdraw my corrections. You see then that our Prophet by degrees amplifies and sets forth Gods mercie, whom he brings in as a careful Physition, be thinking himself of the aptest and fittest medicines to cure this peo∣ples maladies. But they are incurable, vnlesse the Lord preuent vs for his owne mercie and truths sake. Let his rods be neuer so sharp and biting, yet can they not draw vs to re∣pentance, vnlesse the Lord worke it in vs by his holy Spirit. Alas! without it wee are in danger to grow the more obstinate and hard hearted.* 1.36 In this people therefore we may be∣hold the image of mans corrupted nature, therein the better to take knowledge of our owne obstinacie and rebellion against God; as also what remedies are the meetest to heale our spirituall sicknesses: so as being sick, nay halfe dead, yet wee may recouer health, and be brought into the right way, and therein remaine.

Our Prophet shewes herewithall,* 1.37 that per∣seuerance in a good course is the only worke of God, whereupon followes a great consola∣tion, which yet wee can not haue, nor faith neither, if repentance be wanting: for such as are not at oddes with themselues in regard of their sinnes, can neuer conceiue ought but Gods wrath, terrors, and despaire. Wee are carefullie to obserue the order then which Isaiah keepes heere; for he doth not rashly adde a consolation to the healing, because such as recouer their health, do therewithall reco∣uer ioy of heart, whereof they were before depriued.

When he addes, and to those that lament him; he seemes especiallie to note out the faith∣full who were few in number, as it appeares by the Prophets complaints, who make sharp and bitter inuectiues against the drouzines wherewith this people was whollie possessed. He speakes to those then who being guiltie of common offences, were constrained to weepe in regard of the griefe which pressed them neere: and lamented not only the cala∣mities of the people, but also in pitifull sort mourned vnder the sense of Gods wrath, whilest others plunged themselues in their voluptuousnes.

Vers. 19. I create the fruit of the lips to be peace: peace to them that are farre

of, and to them that are neere, saith the Lord; for I will heale him.

* 1.38THis is the explication of the former sen∣tence, namely, by what meanes the Lord would comfort this people, to wit, by promising and offering them peace: for by the fruit of the lips, he signifies, that they shall heare such good newes of peace, as shall reuiue and re∣ioice their hearts. And, as I take it, he speakes of the publishing of that peace, which was committed first to the Prophets, then to the Apostles, and other Ministers of the Gospell: as Saint Paul teacheth, 2. Cor. 5.20. Wee are Ambassadors for Christ (saith he) and doe be∣seech men to be reconciled vnto God.

The repetition of the word peace, serues not onely for the greater confirmation, but it also signifies a continuall progresse of it. As if he should say; You heare nothing now but terrible threatnings: the doctrine of grace and saluation is as good as buried: for you are vncapeable of it; your obstinacie is such, that you must bee thundered against with terrors and menaces: but one day I will restore vnto you the doctrine of peace, and I will open the lippes of my Prophets, which shall puplish the same in your eares.

To those that are farre off.] This was added in regard the people, who were carried away captiue, thought that these things appertai∣ned not vnto thē, because they were farre off, but such as were left in the Country, might happily inioy this fruit; for their exile was vnto them as a kind of reiection. But the Pro∣phet protests, that euen they shal taste of this grace, though they be farre remote. Lastly, the effect is added, namely, that God would heale the people: that is to say, would keepe them safe and sound. Hence we gather that which I touched but erewhile, to wit, that whatsoe∣uer appertaines to the true and perfect fe∣licitie of the Church, is the free gift of God.

It seemes Saint Paul had an eye to this place, in Eph. 2.17. where he saith, that Christ hath brought peace to those which were neere, and to those a farre off. Now hee speakes of Iewes and Gentiles: for the Iewes were neere, because God had made a couenant with them; and the Gentiles were farre off, in re∣gard they had no part in this couenant. [Obiect.] But it seemes our Prophet speakes onely of the Iewes? I answere, that the Apostle retaines the Prophets true meaning, [Ans.] if all be well con∣sidered: for the Iewes are said to be farre off heere, because they seemed to be banished out from the house of the Lord: and in this respect their condition was like to that of the Gentiles. Seeing then that during the time of their banishment, there was no difference betweene them and the Gentiles, Saint Paul had iust cause to put them both in one ranke, and therefore makes them paires: and thus applied that to the Gentiles which our Pro∣phet had said touching the Iewes: as in like maner he applies the place of Hosea, Chap. 1.10. to the Gentiles: Rom. 9.26.

Vers. 20. But the wicked are like the raging sea, that cannot rest, whose waters cast vp mire and dirt.

HAuing spoken of that peace which the faithfull should inioy,* 1.39 he on the contra∣rie denounceth against the wicked continu∣all warre and perpetuall troubles, and gar∣boiles of conscience, wherewith they should be vexed. And the rather, that the faithfull for their parts might the better prize this ex∣cellent benefit of peace: as also, that the wic∣ked might know, that this peace is so promi∣sed to Gods children, that their condition shall no whit be bettered by it. But in regard these doe often vainly and falsly pretend the name of God, and glory in it as a cloke to co∣uer their wickednesse withall; therefore the Prophet shewes, that they shall haue no cause to reioice heerein, or to attribute any thing to themselues in regard of this promise; be∣cause they can haue no part in this peace. It should bee little to their good then, though God shewed mercy to his people, receiued them into fauour; or that hee gaue men au∣thoritie to publish peace vnto them.

This similitude of the sea, is elegant and ve∣rie fit to expresse the disquietnes of the wic∣ked. For the sea troubles it selfe, and is tossed with hideous tempests, though the windes be calme: the vvaues iustle one against another with great violence, and breake with a verie terrible noise: and so the wicked are vexed with a secret worme, which cleaueth fast to their consciences; for they are in continuall terrors, by reason of the gnawing and stings thereof, which is a torment that surmounts all the rest, and the most cruell hangman that is to be found in the whole world. The furies of hell harrie and pursue the wicked, not with burning Torches, as the Poets faine; but through anguishes of cōscience, and y^• tormēt of their wilfull rebellion: for euery one of thē is affrighted, and extremely tortured by his owne iniquitie: their wicked cogitations a∣maze them, and cause them to rage, and the guilt and scruples of their consciences a∣stonish them. He hath very aptly then compa∣red the wicked to the raging sea. He that would escape and auoid these tempests and horrible boiling of spirit: let him beware how hee re∣iects this peace which the Lord offers him. There is no meane betweene these two: for vnlesse wee abandon all our lusts, to enter∣taine [ 1] this peace, we must of necessitie be con∣tinually [ 2] tormented and vexed after an hor∣rible maner.

Vers. 21. There is no peace, saith my God, to the wicked.

THe Prophet confirmes the former sen∣tence, namely,* 1.40 that the wicked shall gaine nothing in seeking this peace; for they shall haue alarums rung in their eares on euerie side; and in regard that God makes warre vp∣on them, therefore they shall but lose their labour to hope for peace. I grant the vvicked would with all their hearts inioy peace, yea they much desire it. For what seeke they else

in this world, but to be secured, and to rocke their consciences asleepe, that they may take their fill of pleasures, and giue themselues o∣uer without checke, vnto all lasciuiousnesse. They indeuor to banish frō them al thoughts of Gods iudgements,* 1.41 and would faine be∣come senslesse: and these they take to be the true meanes whereby to obtaine peace: but they shall neuer this way inioy it; for till they be reconciled vnto God in Christ, their con∣sciences will euer be galling them, and they shall not cease to be molested with the accu∣sations thereof. And thus hee brings in God the onely author of peace, who by this ter∣rible sentence, takes from the Iewes their peace, and calles him his God: opposing it a∣gainst their vaine glory, who falsly couered themselues vnder such titles. For they could not be said to haue any knowledge of God, whilest they reiected both his Prophet and doctrine: and therefore Isaiah is bold by Gods expresse commandement, to proclaime open warre against them.

Notes

• * 1.1

  The Prophet continues on his a••gu∣ment still.
• * 1.2

  Martin Lu∣thers death.
• * 1.3

  The state of the faithfull after their death.
• * 1.4

  Simile.
• * 1.5

  The cursed life and death of the wic∣ked, opposed to the blessed life and end of the godly.
• * 1.6

  Hypocrites vnmasked in this, and the verses fol∣lowing.
• * 1.7

  How greatly the spirit of error pre∣uailes in such as are reuol∣ted frō God.
• * 1.8

  Abrahams example in offring vp his sonne inconside∣rately and peruersly followed of the Iewes.
• * 1.9

  Whence su∣perstitions haue sprung
• * 1.10

  Interroga∣tion.
• * 1.11

  A repetition of the former similitude, vers. 4.
• * 1.12

  An amplifi∣c••••ion of the faul••.
• * 1.13

  Simile.
• * 1.14

  It is iust that such as will not rest con∣tented with God, should wander vp and downe restleslie without re∣liefe.
• * 1.15

  See 2. Sam. 28.5.6.7.
• * 1.16

  Men labou•• in vaine when they follow not God.
• * 1.17

  Who they be that deserue to be called peruerse and obstinate.
• * 1.18

  There can be no true feare of God, but where hee is worshipped purelie.
• * 1.19

  Thogh God suffer long, (yet his pa∣tience being abused) he will be auen¦ged at lēgth.
• * 1.20

  The former verse ampli∣fied.
• * 1.21

  All our mise∣ries flow from our owne infide∣litie.
• * 1.22

  The end of mans life.
• * 1.23

  See vers. 13.
• * 1.24

  A preuen∣tion.
• * 1.25

  Cyrus.
• * 1.26

  Darius.
• * 1.27

  A confirma∣tion of the former sen∣tence.
• * 1.28

  Why God cal•••••• him∣se••fe the holy one, dwelling on high.
• * 1.29

  A conso∣latio••.
• * 1.30

  With whom God will dwell.
• * 1.31

  He prose∣cutes the same matter still.
• * 1.32

  In wrath God still remembers mercie.
• * 1.33

  A complaint.
• * 1.34

  Beware of being ouer∣whelmed by desperate, sorrow.
• * 1.35

  Our mala∣dies incu∣rable, if the Lord should not preuent vs by his grace.
• * 1.36

  Reade Exod. 7.8.9.10.11. and 12. Chapters.
• * 1.37

  Perseuerance the only worke of God.
• * 1.38

  An exp••si∣tion of the former sen∣tence.
• * 1.39

  A denuncia∣tion against the wicked.
• * 1.40

  A confirma∣tion of the former de∣nunciation.
• * 1.41

  What course the wicked take to at∣taine peace.