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 LXIII. CHAPTER.

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

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

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

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

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

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

hee therewithall attributes vnto himselfe, an extraordinarie power and might to saue.

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

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

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

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

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

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

Wee haue alreadie in part touched the cause why the Prophet hath vsed the simili∣litude of a bloodie presser, which is both a hi∣deous and wofull sight: yet therewithall he addes, that the punishments and vengeances of God against his enemies are properly his owne, as if himselfe had gathered them to∣gether, when he shall either consume or scat∣ter them. Euen as in Chap. 34.6. such an ex∣ecution is called a solemne sacrifice: to teach vs that wee are no lesse to glorifie God, when hee executes his iudgements, then when hee manifests the tokens of his mercie. In the meane while hee expresseth his singular loue towards the Iewes, seeing for their sakes he vouchsafeth to sprinkle him∣selfe with the blood of his enemies so farre; that hee vseth the verbe to staine, or to defile.

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

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

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

In the latter member hee shewes, that all these things are done in respect of his loue to the faithfull, when he speakes of the yeere of his redeemed. Day and yeere, are here taken for one and the same terme. Onely the word

yeere notes out the length of the banishment, to the end the Iewes should neither despaire, nor be discontent, if their deliuerance was foreslowed. Thus then the Lord punisheth and destroies the wicked, for the deliuerance of the faithfull, and for the redemption of his Church, to which hee hath a speciall re∣gard. And this ought greatly to comfort vs, that when the signes of Gods wrath against the wicked appeare, wee may therewithall know, that the fruit of the blowes which light vpon their backes, shall be ours. By this also wee may euidently perceiue, that our gronings haue been heard; namely, because that when God is minded to succour the af∣flicted, we see he armes himself with strength, for the confusion of his Churches enemies. Wherefore, howsoeuer the crosse lie heauily vpon vs, & presseth vs downe with the weight thereof, yet in vndergoing it patiently, let vs learne by hope to raise vp our hearts to this yeere, which God hath limited for the execu∣tion of his vengeance.

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

ALbeit the Iewes were destitute of all helpe, and that no man relieued them either by words or deedes, yet he shewes that the onely arme of the Lord shall suffice to pu∣nish the enemies, and to set his Church at li∣bertie. Hee teacheth them then to looke for saluation from God onely; that they should not gaze heere and there, but depend whol∣lie vpon God, who stands in no need of other mens helpe. For this cause he brings him in wondering, that no man reached him forth his hand, when he was about to execute his iudgements, the better to imprint this do∣ctrine in the hearts of the faithfull, namely, that God needes no mans aid, but is al-suffi∣cient of himselfe to obtaine saluation for his people. And by this circumstance he further illustrates that succour, which he was deter∣mined to giue vnto the faithfull; partly to correct their distrust, and partly to exhort them to thankfulnesse for the time to come: for when God saith he vvondred, and was vt∣terly astonished; hee puts vpon him another person, because this astonishment was indeed properly in the Iewes, who neither would, nor could belieue more then what men were able to doe. He therefore opposeth his arme to all meanes whatsoeuer; shewing that hee will satisfie himselfe with the inuincible pow∣er thereof, as well to manifest himselfe the Sauiour of his Church, as to scatter and ouer∣whelme all the wicked.

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

FRom the former sentence hee concludes that Gods wrath is strong enough to con∣found the wicked, without hauing aid from any other; lest the power of the enemies might any way daunt the Iewes from concei∣uing good hope.

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

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

Vers. 7. I will remember the mer∣cies of the Lord, and the praises of the Lord, according vnto all that the Lord hath giuen vs; and for the great good∣nesse towards the house of Israel, which hee hath giuen them according to his tender loue, and according to his great mercies.

ISaiah comforts the people in this so mise∣rable and wofull a case, and by his exam∣ple commands the Iews that in time of their extreme affliction, they should call to mind the former mercies of the Lord, and should be∣take them to their praiers; that so they might not resemble hypocrites, who neuer haue a∣ny taste in Gods goodnesse, but in time of prosperitie. For in aduersitie they are so cast downe, that all the promises in the Bible will not be able to comfort them. Now when the Lord chastens vs, we ought to remember his former benefits, and to breake out into the extolling of them, still hoping of better for the time to come: for God is alwaies like him∣selfe, and neuer changeth neither his coun∣sell, nor will. And therefore, if vve giue place to his mercy, vve shall neuer be cast off. This I take to be the context, though others take it o∣therwise, namely, that the Prophet hauing spoken heeretofore of the peoples captiuitie, comforts now himselfe by this assurance of Gods mercy, because God was purposed to saue some. But they are deceiued, in regard they thinke that Isaiah hath hitherunto spo∣ken of the Iewes; as if God meant to punish none but them. Whereas he on the contrarie

testifies, that other nations should also be chastised, that the Iewes should not perswade themselues that God only hated them. For which cause he now exhorts them to cele∣brate the memorie of those benefits which God had bestowed vpon their fathers, that by their example they might the better come to apprehend Gods loue towards themselues. The scope of the text also shewes, that the Iewes are conioined with their fathers, to the end the couenant common to them both might encourage them to hope for better times.

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

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

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

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

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

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

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

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

Vers. 9. In all their troubles he was troubled, and the Angell of his presence saued them: in his loue and in his mercie

he redeemed them, and he bare them and caried them alwaies continuallie.

HE amplifies and sets forth Gods goodnes towards his people, shewing, that he be∣stowed benefits vpō their ••athers whilest they suffred themselues to be conducted by him: yea, he had such care ouer them, that himselfe was troubled in their troubles, and bare their mi∣series and anguishes. In speaking thus, he notes out the inestimable loue which God beares towards his chosen. And the Lord also the better to draw and allure vs to come vnto him speakes after the maner of men, attributing vnto himselfe all the affection, loue, and fa∣therly compassion that can possiblie be in them. And yet it is impossible to thinke of any loue or good will of men in this world, which he farre surmounts not.

I vtterly reiect not the other exposition, to wit, that the people were not troubled in their trouble; because God alwaies suppli∣ed them with some remedies for y^e asswaging of their sorrowes. But in my iudgement, the learned expositors haue hit the marke, in ta∣king the first sense: wherein the Prophet te∣stifies that God laid vpon himselfe the whole weight of the peoples burthen; to comfort them in their calamities and anguishes. Not that he can any way be grieued: but hee at∣tributes to himselfe humane passions by a figure much vsed.

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

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

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

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

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

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

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

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

Now he saith by a phrase of speech bor∣rowed from men, that wee vexe the holie Ghost by our rebellion: to teach vs to haue sinne in the greater detestation; because it

prouokes the holy one of Israel to anger and indignation. And seeing it is one and the same Spirit, by which God workes our salua∣tion, the Prophet aduertiseth vs that our sins doe estrange vs farre from God, by breaking the band of our coniunction. Vnto which tends Saint Pauls exhortation, Ephes 4.30. Grieue not the holy Spirit of God, by vvhom yee are sealed vnto the day of redemption. From this text also we are to note, that we haue no cause to accuse those, by whom wee are molested and persecuted, because it is the Lord himselfe who fights against vs, and by their hand auen∣geth himselfe vpon our sinnes. Let vs rather accuse our sinnes, and condemne them: for thereby wee are exposed to all the miseries, vnder which we are pressed.

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

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

Whereas some referre this vnto God, as if he had wrestled with their obstinacie, and had rather gratified the vngratefull, thē leaue that worke imperfect, which hee had begun: this seemes harsh, and too far fetched. The Prophet rather recites the sighes and com∣plaints of this poore people, after by chastise∣ments they had learned how miserable a thing it is, not to bee vnder Gods prote∣ction.

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

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

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

HEe heere prosecutes that miraculous de∣liuerance of the people, who vnder the conduct of Moses, were brought out of Egypt, and also continues to recite the complaints: which might happily come into the mindes of the faithfull. We see heere two things ioi∣ned together; to wit, the right hand of Moses, and the glorious arme of the Lord. Who so vseth mans trauaile, that his praise and glory ought at no hand to be lessened or darkened: for these things were so done vnder the conduct of Moses, that they ought wholly to be attribu∣ted to the power of God.

As at this day, when it is said, that the Mi∣nisters of the Gospell remit sinnes, (which yet belongs to God onely) doth this diminish ought from his authoritie and Maiestie? Tru∣ly no: for they are but instruments, who be∣stow their paines for God, to whom all the glory thereof must be attributed. Alas, what could the sillie hand of man haue done, if the arme of the Lord had not fortified it?

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

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

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

THis is added to amplifie and set forth so great a benefit. He also conioines simili∣tudes thereto, to expresse this so great and admirable a power of God; namely, as the horse in the desert, and as the beast in the plaine: that is to say, hee led his people as nicely, as one doth an horse vpon the downes. For the word desert, signifies not that desert of Pa∣ram, where the people were by the space of fortie yeeres: but according to the common phrase of the Hebrew tongue, it signifies the pastures where sheepe and heards of beasts walke at their pleasure. Which yet better ap∣peares by the verse following, where in stead of desert, he names the plaine. And so one and the same sense flowes from them both, name∣lie,

that the people walked ouer deepe pits vvithout stumbling, as horses doe in the wil∣dernesse.

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

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

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

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

Looke dovvne, &c.] By these words hee sig∣nifies that the power of God is not dimini∣shed, though it appeare not at all times alike. For there must be an opposition supplied, namely, that God had then as it were hid himselfe, neither shewed he himselfe such a one towards them, as hee had done towards their fathers. As if they had said, Albeit O Lord, that we see no tokens of thy presente, but that thou hast withdrawne thy selfe from vs, as if thou wert shut vp in heauen, so as thou seemest vtterly to neglect vs: yet vve beseech thee vouch∣safe to looke dovvne once againe from heauen, and from the dvvelling place of thine holinesse, behold our miseries. See how we ought to se∣parate the vnbeleeuers from the faithfull, who acknowledge God to bee both mightie and mercifull: yea euen then when they can discerne no signes at all, either of his power or bountie. And thus they cease not to call vpon him still, though he hides himselfe farre away from them. For the Lord neuer ceaseth to haue care ouer his people, seeing with∣out wearinesse, hee orders and gouernes all the parts of the world.

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

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

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

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

He calles him father in the name of the whole Church. For all cannot call him thus; because it is a priuiledge that peculiarly be∣longs to the Church of God to call him fa∣ther in his presence. Thence we may gather, [ 1] that Christ as the first borne, or rather as the [ 2] onely sonne of God, hath alwaies borne the chiefe sway ouer the Church: for God can∣not be called father, but by him. And againe, here wee see that the faithfull contend not with God: but onely draw arguments vnto themselues from his nature, whereby to ouer∣come all temptations, and to settle their hearts in good hope.

Though Abraham knovv vs not.] [Quest.] Some aske here why the people say that the Patriarke knew them not. S. [Ans.] Jerome thinks it was be∣cause they were degenerate, and therefore were not worthie of so great an honour. But I take this exposition to be ouer curious. The true sense is, That albeit our forefathers disa∣uow vs, yet God stil holds vs for his children, and shewes himselfe a father towards vs. Those who say that Abraham and the rest of

the faithfull had cast off all care, touching the affaires of this life, doe too subtilly wrest the Prophets words to a wrong sense. I speak not of the thing in it selfe; but I say these words proue not that the Saints are altoge∣ther carelesse of vs. The most natiue and pure sense is this; Lord, we acknowledge that in re∣gard thou art our Father, it is a thing so firme and sure, that albeit our fathers after the flesh should faile vs, yet vvilt thou neuer cease to bee a father vnto vs: Psal. 27.10. So as all rights of na∣ture shall cease, rather then thou shouldest cease to shew thy selfe a father vnto vs: or that thine holy adoption should bee made void, seeing it is establi∣shed in thine immutable counsell, and ratified by the death of thine holy Sonne.

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

[Quest.] But some may aske now, why hee onelie names Abraham and Iakob, and makes no men∣tion of Isaack? [Ans.] The reason is, because the co∣uenant was more solemnly ratified with these two heere noted. I grant that Isaack had no lesse part therein then they; but yet hee nei∣ther receiued so full, nor so many promises.

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

The clause, from all time; sets forth the sted∣fastnesse and stabilitie of Gods fatherly loue. For we haue not deserued the name of chil∣dren; but in regard that his will onely, by which hee hath once adopted vs for such, is vnchangeable. Seeing the Lord then hath an eternall name, it thereupon followes, that the title and grace which is thereunto conioined and flowes from this eternitie, shall indure for euer.

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

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

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

Those who say that God leades vs into error by priuation, that is to say, in regard he be∣reaues vs of his spirit, hit not the very white. It is said that God both hardens and blinds when he deliuers men vp to be blinded by Satan, who is the minister and executioner of his wrath, for otherwise we should euer be a pray vnto the will of the diuell: but in re∣gard he is able to doe nothing of himselfe without Gods commandement, to whose beek he is subiect, we truely affirme, that God is the author of this blinding and hardening, which also the scriptures doe witnes in many places. And yet it followes not thereupon that he should be the author of sinne, because he punisheth mēs ingratitude by such a blin∣ding. And thus the faithfull in this verse con∣fesse that God hath left them, but their sinne was the cause, so as they still acknowledge Gods iust reuenging hand vpon them. In like maner after Moses hath said, That thitherunto God had not giuē the people eies to see, nor an heart to vnderstand, hee layes not the blame thereof vpon God, but shewes the Iewes where they were to seeke the remedie of such a benummednes vvhereof they vvere conuinced, Deut. 29.14. But these seeme to take another pretext heere, in that they aske a reason, and expostulate the matter

with God, as if he had bin bound to haue handled them more mildly. [Ans.] But I answere, that the faithfull haue still an eye to Gods goodnes, whilest they confesse that their af∣flictions are the iust recompences of their sinnes.

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

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

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

The Papists snatch vp these words with great ioy, as if by them the intercession of Saints were proued. But by the true exposi∣tion of the place, we may plainly see how ea∣sie a matter it is to answer them. For it is spo∣ken of the Fathers, not as if they deserued ought at Gods hand of themselues, or were now intercessors betweene God and vs; but because the free couenant, which not onely appertained vnto them, but also to all their successors, was contracted onely with them.

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

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

But now, seeing all promises are ratified and confirmed in Christ, 2. Cor. 1.20. and that we haue the truth of all things, wee ought to bee built vp in so much the greater confi∣dence; for the couenant is not onely contra∣cted in his hand, but it is also confirmed and sealed with his blood. I grant he was the me∣diator as well for the fathers as for vs: but all things are now more cleere and manifest, in regard they then stucke in many obscure sha∣dowes.

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

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

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

Vers. 19. Wee haue been as they ouer whom thou neuer barest rule, and vpon whom thy name was not called.

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

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

Oh that thou wouldest breake the heauens, and come downe: and that the mountanes might melt at thy presence!

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

That the mountaines vvould melt.] That is to say; Oh, cause thy Maiestie and glory to ap∣peare in such wise, as the elements being a∣stonished at the feeling thereof, might bow, to giue way vnto thee: as shall bee declared more at large by and by.

Notes

• A preuention of a dange∣rous tempta∣tion.
• The naturall meaning of this verse.
• The force of interrogati∣ons.
• See Obad. 10.11.
• The certenty of the pro∣phesies no∣ted.
• The former argument still prosecu∣ted.
• Vers. 1.
• The vision expounded.
• Verse 1.
• Mens ruine proceedes from Gods wrath.
• Though God seeme for a time to deferre, yet he will pay home at length.
• A consolatiō.
• A further il∣lustration of the former Doctrine.
• The conclu∣sion.
• Or, as vpon.
• What ought to be our meditation in the day of affliction.
• How wee ought to esteeme of the commu∣niō of Saints.
• The founda∣tion of our ••••luation.
• God lookes that our conuersation should an∣swer our vocation.
• Or, in all their anguish there was no anguish.
• Or, of his face.
• The inesti∣mable loue which God beares to his Church.
• No loue comparable to Gods loue.
• God no way touched with humane af∣fections.
• The seruice of Angels.
• Mal. 3.1.
• The cause from whence all benefits proceede.
• God neuer wearie in do∣ing good to his Church.
• The preuen∣tion of an obiection.
• Mich. 7.18.
• Or, in the midst of whom.
• The fruit of this chastise∣ment.
• He goes on in describing the peoples deliuerance out of Egypt.
• 8. Cor. 3.5.
• These verses are added as an amplifi∣cation of the former.
• The applica∣tion of the whole.
• How to di∣stinguish be∣tweene vn∣beleeuers and the faithfull.
• The faithfull euer retaine this princi∣ple, namely, that God is alwaies mer∣cifull.
• A definition of prayer.
• The Chur∣ches priui∣ledge.
• God hath neuer been called vpon as a father in the Church, o∣therwise than by Christ.
• Saint Ierom.
• The true sense of this place.
• Saints not to be praied vnto.
• Or, where∣fore hast thou turned.
• God the au∣thor of blin∣ding & har∣dening, yet not the au∣thor of sinne.
• Psal. 132.1.
• How Papists wrest these words, to proue their intercession to Saints.
• How wee must come to God.
• Or, a long time.
• A note of the Church.
• Faith brings forth praier.
• Master Cal∣uin makes this, part of the 19. verse.