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 LXIIII. CHAPTER. That which in our bookes is made the beginning of this 64. Chapter, is in the Commentarie annexed to the last verse of the 63. Chapter, where you shall find it expounded.

Vers. 2. As the melting fire bur∣ned, as the fire caused the waters to boile (that thou mightest declare thy name to thy aduersaries) the people did tremble at thy presence.

3. When thou didst terrible things which wee looked not for, thou camest downe, and the mountaines melted at thy presence.

* 1.1WEe may reade all this in the future tence, or in the subiunctiue. As if hee should say; Lord, if thou wouldest come downe, the peo∣ple would tremble at thy presence, thine ad∣uersaries would forthwith melt away. But I thinke it to be more natiue, as I haue turned it: for it is very sure that the Prophet alludes heere to Mount Sinai, Exod. 19.20. where the Lord manifested himselfe openly vnto the people. Hence also it appeares how vnadui∣sedly this Chapter was distinguished, seeing the contents thereof is recited for the con∣firmation of the former vvish, which should haue been placed in the beginning. We haue elsewhere seene, that when the Prophets mention the reliefes which God hath giuen to his people, they still bring in testimonies concerning the deliuerance out of Egypt.* 1.2 And as oft as they speake of this historie, they therewithall comprehend whatsoeuer bene∣fits God bestowed vpon his people: not onely when hee deliuered them from vnder Phara∣ohs tyrannie, and appeared vnto them in

mount Sinai: but that also, when by the space of 40. yeeres he furnished them in the desert with all things necessarie; who hauing subdued and wasted their enemies, did put them in quiet possession of the land of Cana∣an. [ 1] To bee short, they comprehend all the [ 2] testimonies, whereby in times past he shew∣ed himselfe gracious to his people; and ter∣rible to their enemies.

The Prophet saith, that the fire made the vvaters to boile: in regard that contrarie to their wont, fires and lightnings, were mingled with violent raines and tempests. As if hee should haue said, This fire (kindled by the Lord) was so fierce, that it melted all things, were they neuer so hard; and drunke vp euen the very vvaters.

To this appertaines that which is added touching the melting of the mountaines, be∣fore his face. For hee opened a way for his redeemed, euen thorow the greatest in∣cumbrances that they met withall. Hee saith also, that the Israelites saw things which they neuer looked for: in regard, that albeit God had aduertised them, and had ac∣quainted them with many experiments of his power; yet this terrible spectacle where∣of, he speakes, greatly surmounted their ca∣pacities and vnderstandings, yea, and all the reason of man.

Vers. 4. For since the beginning of the world, they haue not heard, nor vn∣derstand with the eare, neither hath the eie seene another God besides thee, which doth so to him that waiteth for him.

THis verse confirmes that which wee haue said before; namelie, that the faithfull desire nothing here which is strange and vn∣heard of: but only that God would but shew himselfe such a one towards them, as in times past he had done to their fathers; and that hee would continue foorth his liberalitie.

And withall, seeing it hath been his cu∣stome to succor his people, and to giue them some assured testimonies of his presence; that he would not now discontinue the same for the time to come: that so his almightie power might still shine more and more. For you must note, that he so brings in the people praying vnto God, that therewithall they should confirme their hope from the remem∣brance of the time past, and with the more boldnesse might haue their recourse to the throne of grace.

The eie hath not seene.] Doubtlesse the Prophets meaning is to magnifie Gods good∣nesse by mentioning these so many be∣nefits, which God in former times had be∣stowed vpon his people. This manner of commendation also, is very high and excel∣lent: when being rauished with admiration in regard thereof, he cries out, that there is no God but he. Likewise, that the things which God hath done for his peoples sake, were neuer heard of before.

But this may be read two waies; for the word God may be taken in the accusatiue, or in the vocatiue: O Lord, none but thou hast seene the things which thou hast done to those that wait for thee. But the other reading is more re∣ceiued; namely. They haue neuer heard nor seene such a God. In this last reading the particle of similitude must be supplied; for without that, the sentence would bee imperfect. No eare then hath heard, neither hath the eie seene such a God, as doth such things. And thus God is here separated from idols; from which the superstitious sort thinke they ob∣taine all blessings: but they are onely the deuices of mans braine, which can neither doe good nor hurt. Contrariwise, God deales foorth his benefits of all sorts liberallie to those that serue him.

It seemes S. Paul expounds this place o∣therwise, [Obiect.] 1. Cor. 2.9. and applies it to another sense. Yea, he cites it in other termes: be∣cause hee followed the Greeke translation. The Apostles made no scruple touching this point, [Ans.] in regard they rather respected the sentences then the words: and thought it suf∣ficient only to point out this place of Scrip∣ture vnto the reader; whither they might resort to be satisfied touching the things which they taught. But where S. Paul seemes to haue added of his owne, Neither hath it entred into the heart of man, the things which God hath prepared for them which loue him: this he did, that his speech might be the better vnderstood. For nothing is added which agrees not very well with the Prophets doctrine. And that wee may the better perceiue this agreement, wee must consider his drift. In that place hee disputes about the doctrine of the Gospell, which hee shewes doth farre surpasse all the reach of mans wit. Why so? Because it containes such a knowledge, as is contrarie, and won∣derfullie farre remote from the wisdome of the flesh. In a word, that it is an hidden wisdome. For which cause S.* 1.3 Paul worthilie breakes foorth into this admiration in weigh∣ing and pondering of the same. And our Prophet calling to mind these rare and fa∣mous works of God, [Obiect.] [Ans.] as one astonished cries out; that there was neuer such a thing heard of. So concerning this grace which surmounts all the rest, namely, when Christ is offered vs in the Gospell, we may breake foorth af∣ter the same manner, and say, O Lord, the mercie which thou shevvest vnto thy people, farre surmounts all our reason. Neither eie, eare, hart, nor spirit, can attaine to such an height. S. Paul then you see applies this place fitlie to his disputation: neither doth he corrupt the Prophets sentence, when he exalts aboue all things in the world that excellent and pe∣culiar grace which God hath bestowed vpon his Church.

There yet remaines another difficultie, namely, that the Apostle transferres that to spirituall benefits; which is here said of tem∣porall. But we may affirme, that Isaiah sim∣plie respected the cause from whence these benefits of God issued, though hee there∣withall had an eie to the estate of this life present. For all the good things which God hath giuen vs here below for the sustaining

and cherishing of our naturall life, are so ma∣ny testimonies vnto vs of that fatherly loue which he beares vs.* 1.4 And it is also the proper∣tie of faith to ascend by visible benefits, to inuisible graces. Thus then howsoeuer the Prophet seemes to meddle onely in matters touching their bodily deliuerance, and other things appertaining to this life present: yet aimes he therein at an higher marke, and e∣specially respects those benefits which in particular manner belonged to the people of God.* 1.5 For what a sottishnesse were it, if whi∣lest we inioy benefits temporall, wee should not by them mount vp to the welspring from which they flow; namely, from Gods meere loue and mercie? Both good and bad doe in∣differently inioy these common good things: but that particular fauour wherewith he en∣tertaines vs, appertaines to none but to his houshold seruants. Hence it is that wee not onely consider that which appeares to our outward senses, but wee forthwith ascend vp to the very cause. Vnto which point, though neither eye, nor eare can reach; that is, to com∣prehend therein the grace of adoption, by which the Lord protests that hee will be our Father; yet hee reueales this vnto vs by the witnes of his holy Spirit.

It is also very likely that the Prophet ha∣uing spoken of a particular benefit of God, takes occasion thereby to arise vnto a gene∣rall consideration. For when the matter con∣cernes the meditation of Gods workes, the faithfull are wont to ascend from one kind of them, to the consideration of the whole in generall. And therefore this onely example of so wonderfull a goodnesse of God, might well rauish the Prophets mind so high, that in his meditatations he considered of this in∣finite abundance of blessings laid vp in hea∣uen for the faithfull. Yea, we manifestly per∣ceiue that this honourable commendation comprehends vnder it the free couenant, by which the Lord adopted vnto himselfe Abra∣hams posteritie, into the hope of eternall life. The summe of all comes to this;* 1.6 that seeing the goodnesse and power of God is so great, we ought not to distrust him; but our confi∣dence ought so to be setled thereupon, that we should assuredly relie vpon his helpe. And to this belongs these excellent benefites which the Prophet heere mentions.

Vers. 5. Thou didst meete him that reioiced in thee, and did iustly: they re∣membred thee in thy waies: behold, thou art angry,* 1.7 for wee haue sinned, yet in them is continuance, and wee shall bee saued.

* 1.8HE prosecutes the same argument. For the people bewailes their miserable condi∣tion, in regard they felt no reliefe nor ease in their aduersitie; though God was wont to be so good vnto their forefathers. The faith∣full then speake vnto God on this sort; Thou vvere vvont to meet our fathers, but thy fauour is now turned away from vs: and it seemes thou vvilt be no more appeased, seeing vvee gaine nothing by calling vpon thee. For vvhence comes this aduersitie, but from this; that as if thou vvere now become changeable, thou shewest thy selfe otherwise to vs, then thou diddest to our fathers in times past?

In the next place they confesse they were iustly chastised, because they had sinned.* 1.9 I haue heretofore shewed, that there is nothing bet∣ter for vs in afflictions, then to remember Gods benefits: and not only those whereof we haue had experience, but those also which are recorded in the Scriptures. For we can not be fenced with a buckler that is more thick nor large then it, against all kind of temptations.

Those who thinke these words, him that re∣ioyced, and did iustly, should be read together, as if he should say, Thou diddest meete them which serued thee willinglie, and delighted in well doing; doe ill expound this verse, as I thinke. I rather thinke that by the reioycers those are vnderstood who are ioyfull in pro∣speritie, in regard the people were then in sorrow and heauines. For there is a close op∣position, thus, Thou wert wont in times past to meete our fathers, before they were pressed with any griefe, and diddest glad them at thy comming: but now thou art farre off, and suf∣frest vs to languish with griefe and discon∣tentment. To this belongs that which is ad∣ded, That they remembred God, because they enioyed his present grace, and felt him both the author and vpholder of their saluation. Thus by the vvaies of God, he vnderstands all prosperitie: be it that he was more neere vn∣to [ 1] them by handling them tenderly, and cockering of them as his children: or in re∣gard [ 2] that he naturallie is inclined to doe good. But because he hath said that God was wont to meet him that did iustly, the remem∣brance may be referred to the loue of pietie. To wit, that they gaue themselues carefullie to the seruice of God: in which sense, these words are the exposition of the former mem∣ber, which is a thing vsuall with the Pro∣phets, who are wont to confirme their spee∣ches with many words.

To remember God, signifies, to be so sweetly allured with thinking on him, that we wish for nothing besides, and place our whole fe∣licitie in him. For there is nothing which more reioyceth vs, then the remembrance of his mercie: as on the contrarie, if we feele him angrie, then the remembrance of his name is terrible vnto vs.

And vve haue sinned.] The Prophet renders a reason of that aboue said, for they murmur not against God because they felt him other∣wise to them then he was towards their fa∣thers, but they lay the whole blame vpon themselues. Hence let vs learne, neuer to thinke of the afflictions wherewith the Lord visits vs, vnlesse therwithall we call our sinnes to remembrance, that so wee may both ac∣knowledge our faults, as also confesse that we are iustly chastised.

The word perpetuall may either be referred to sinnes, or to the vvaies of the Lord. To sinnes thus: Although we haue bin obstinate in our sinnes, and worthie to be an hundred times

condemned, yet hitherunto we haue bin sa∣ued through thy mercie. If we referre it to the vvaies of God, he renders the reason wherefore the people were not consumed, to wit, in regard the waies of the Lord are firme and perpetuall, and because there is no end of his mercies. And this sense I thinke a∣grees best to this place.

Some supplie, that perpetuitie was foun∣ded in the waies of the Lord. But I had rather take the words simplie as they sound, as Dauid in the 30. Psalme saith, That the Lords anger indures only for a night, but he is appeased, and shewes mercie for euer: for he is not prouoked nor violently carried away with anger, as men are; but hee continues con∣stant and stedfast in his fauour and in well-doing.

But yet we haue not attained the Prophets full meaning: for he saith, that the people are saued, who in the meane while were led into captiuitie, as into a sepulchre, wherein they bewailed their miserie. And therefore I take the time past for the future tence; to wit, vve shall be saued, for, Wee haue bin saued: for it is rather a wish or praier, then an affirmation. The faithful then boast not of that they haue obtained, but rather in complaining of their pouertie, they haue their recourse to Gods perpetuall mercies. They extoll that then which they desire, and not that which they had already attained.

Vers. 6. But wee haue all been as an vncleane thing, and all our righteousnes is as filthie clouts, and we all doe fade like a leafe, and our iniquities like the wind haue taken vs away.

THe faithfull continue their complaint. For they lament their miserable estate because God regarded them not. Moreo∣uer, the Hebrewes agree not about the expo∣sition of these words, filthie cloutes Notwith∣standing it is certaine, that they signifie a base and vile thing of no price. Yea, such a thing, which in regard of the lothsomnesse thereof, stinkes in mens nostrils.

[ 1] But two things are here to be noted, first, [ 2] that the faithfull confesse they haue offen∣ded, and are iustly punished: Secondly, that they cease not to complaine touching the weight of the blowes which they receiued. Not by way of pleading against God; but to mooue him vnto compassion.* 1.10 As when a malefactor would endeuour to pacifie his Iudge, he laies foorth all his miseries and ca∣lamities before him.

Many vexe and wearie themselues here, be∣cause the Prophet speaking of the filthinesse of sinnes; comprehends all the Iewes with∣out exception: though there were among them many of the true seruants of God. But they haue no reason so to doe, for he speakes not here of euery one in particular, but of the whole bodie in generall, which hee com∣pares to filthie cloutes; in regard it was tram∣pled vnder feete, and extreamelie affli∣cted.

Some haue been wont to alleage this place to proue that it is so farre off from me∣riting any thing by our workes; that euen our works themselues are infected and loth∣some before God. But this seemes, as I thinke, to be farre from the Prophets intention; see∣ing he speakes not here of all mankind in ge∣nerall; but describes their complaints, who being led captiues, felt Gods wrath heauie vpon them. For which cause, they confessed, that both themselues, and their righteous∣nesses, were like filthie cloutes. First of all [ 1] then, he exhorts them to confesse their sinne, [ 2] and to acknowledge their offence: second∣lie, to aske pardon. And that the meanes how to obtaine the same is, first, to acknow∣ledge our miserable and wofull condition: and therewithall to confesse that wee there∣in receiue the iust recompence of our of∣fences.

Wee all fade. This is a very apt compari∣son: which shewes that men wither and wanze away as soone as they feele Gods wrath. Which point is notablie described in Psalm. 90.5. and 103.15. and in chap. 40.6. We are rightly compared to leaues then; be∣cause our iniquities are the winds which carrie vs away.

Vers. 7. And there is none that cal∣leth vpon thy name, neither that stirreth vp himselfe to take hold of thee: for thou hast hid thy selfe from vs, and hast con∣sumed vs because of our sinnes.

THe Prophet confirmes that which was said before.* 1.11 For hee admonisheth the faithfull to acknowledge that they are wor∣thie of such a reuenging hand of God, how sharpe and seuere soeuer it seemed. Now he mentions some capitall sinnes. And because it had bin too long to haue stood deciphering them out one by one, he strikes at the roote it selfe, and saith, that Gods seruice vvas con∣temned.

Vnder the word Jnuocation, hee compre∣hends the whole seruice of God, according to the vsuall phrase of the Scriptures. For the principall part thereof is, that wee call vpon God; thereby testifying that our whole trust is in him. It is very certaine that prayers and vowes were alwaies in vse among the Iewes: but because they wanted the affection of the hart; and that it was farre remote from God; therefore he esteemed none of these fained deuotions. Which hee yet better ex∣plaines in the particle following; where it is said, that none stirred vp himselfe to seeke God. But all of them vanished away, and fell to no∣thing through their owne slothfulnesse.

First hee shewes that the thing we ought chieflie to desire is, that we may be fully con∣ioyned with God. For when we are estran∣ged from him, it must needes follow of ne∣cessitie, that all things should turne to our destruction and woe. Now by nature wee are exceeding idle and slothfull: for which cause we haue need to be quickned vp with the spurre. Seeing then that we take plea∣sure

in our carelesnesse; it stands vs in hand to hearken aduisedly to the Prophets coun∣sell, lest wee become vtterly senselesse. O∣therwise it will come to passe in the ende, that the Lord for his part will disdaine and reiect vs. For the Prophet describes the mise∣rable estate of this people, who had no desire at all to take hold vpon God: neither was there any meanes left to awaken them vp to a sincere desire of godlinesse.

And hast consumed vs.] They complaine a∣gaine that they were ouerwhelmed with the weight of their miseries, without being any thing at all relieued or cased by God. For J∣saiah propounds these things, in the name of the vvhole people: and intreates the Lord not to suf∣fer them to languish any longer vnder so great calamities.

Vers. 8. But now, O Lord, thou art our father; we are the clay,* 1.12 and thou art our* 1.13 potter; and we all are the worke of thine hands.

* 1.14AFter they haue bewailed their miseries, with which they were almost ouerwhel∣med; now in plainer termes they desire the Lord to pardon and ease them of their smart, and withall doe more boldly professe them∣selues now to bee his children notwithstan∣ding. For it was adoption onely that could raise vp their hearts vnto a liuely hope: so as notwithstanding the burthen of afflictions wherewith they were pressed downe, yet they ceased not for all that to rest vpon God as [ 1] vpon a father. This order ought to be well ob∣serued: [ 2] for to attaine to a sound and sincere humilitie of heart, it is needfull that wee be deiected and laid on all foure, as they say. But if despaire ensue, let vs hasten to this consolation: for seeing God hath vouchsafed to elect vs for his children, it is our parts to hope that he will saue vs, euen then when things shall seeme most desperate and confused. Thus then, in regard of the free couenant, the Israelites protest they are Gods children, that they might feele his fatherly good will towards them in such wise, that his promises might not be in vaine.

By way of comparison they amplifie and set forth Gods grace, in confessing that they were formed of the clay, for they seeke for no excellent matter in themselues: only in their originall they extoll Gods mercie, who of mire and clay, hath bin pleased to create them his children. In the second member, where God is called their former, and the people the vvorke of his hands, it comes all to one sense, for they whollie attribute vnto God their being, and the author of all they had. And this is a right acknowledgment:* 1.15 for God is rob∣bed of his due honor whilest men glorie in themselues, be it neuer so little. But Isaiah speakes not heere of the common creation of men, but of their regeneration, for which re∣spect the faithfull are in particular called the workemanship of God, Chap. 17.7. and 19.25. and 22.11. and 27.11. and 37.26. and 43.1.15. Ephes. 2.10. They heere acknowledge then a singular fauour that God hath done them, first, in electing them for his people, and [ 1] then in inriching them with so many and ex∣cellent [ 2] benefits.

Vers. 9. Be not angrie O Lord aboue measure, neither remember iniquitie for euer: loe, we beseech thee, behold, we are all thy people.

THe people pray that God would miti∣gate both his vvrath and their afflictions. Not that God euer exceeds measure, but in re∣gard they should be vtterly ouerwhelmed if he would stand to examine thē to the vtmost. They pray then that their paines may be mo∣derated. As Ieremiah saith, Correct me ô Lord, but in iudgement, that is to say in measure, Ier. 10.24. For he opposeth iudgement to vvrath, as in 2. Sam. 7.14. it is said y^t he chastiseth vs with the rods of men, because he wil not come against vs himselfe to vtter all his force in punishing vs, lest we shuld be forthwith ground to powder.* 1.16

But it is worth the noting, that they do not simply desire to be freed from Gods iudging of them, but so offer themselues to be chasti∣sed, that the blowes may not dash them to pieces. And this is the cause why they desire that the memorie of their iniquities may be blotted out: for if God should not shew thē mercie this way, there should be no end of their miseries.

The Prophet repeates that which he had said before in vers. 8. namely,* 1.17 that God had chosen Abrahams posteritie. For the best as∣surance they had to obtaine pardon, was, that God being true of his promises, could not re∣iect those whom he had once adopted. In speaking of all, he meanes not euery one in particular, but comprehends the whole body of the Church. And howsoeuer the greatest part of them were cut off by their wicked re∣uolt, yet this was true, that the Iewes were Gods peculiar people. Neither was this prayer made for all indifferentlie, but only for the little flock of the faithfull. Now the people set not forth their merits before God, but flee to his free couenant by which they were adop∣ted. For this indeed is the sure and only re∣course the faithfull haue: this I say is a reme∣die against all mischiefes, and that is the rea∣son why Moses and all the Prophets doe so often repeate the same, Deut. 32.13.

Vers. 10. Thine holy cities lie wast: Sion is a wildernes, and Ierusalem a desert.

THe Church here againe recounts her mi∣series,* 1.18 that she might thereby bow the Lord to compassion and forgiuenes. She saith, the Cities were wasted; and for an am∣plification she addes, that Zion is become a wildernes; for it was the seate royall in which God would be called vpon. Then he addes Ierusalem, wherein Zion was. For it seemed strange that the Citie which God had conse∣crated to himselfe, should be laid on heapes and wasted by the enemie.

The Prophet calles them Cities of holines, in respect that as God had sanctified the peo∣ple, so was it his will that the Cities, yea the whole countrie, shuld be consecrated vnto him. Seeing the Cities then were dedicated vnto

God, they were rightly called holy, because God raigned therein, and was called vpon in them.* 1.19 And thus we may call those Cities of holinesse, in which God is purely wor∣shipped, hauing abandoned all superstitions.

Vers. 11. The house of our sanctu∣arie and of our glory, where our fathers praised thee, is burnt vp with fire, and all our pleasant things are wasted.

THe sanctuarie is otherwise attributed to the people, then to God. For it being a pledge of that holy vnion betweene God and the people, it is often called the house of God, because it answered to his holinesse. Heere the faithfull call it their sanctuarie, in regard they were thence to draw their sanctitie: which they yet confirme more apparantly by the word glory. For they confesse they had nothing to glory in but the Temple, wherein God was pleased to bee worshipped and ser∣ued.

And yet we see that this their reioicing, was often vaine; in so much that Ieremiah re∣proues them for it, saying; Trust not in lying words; to wit, The Temple of the Lord, The Tem∣ple of the Lord: this is the Temple of the Lord: Ier. 7.4. But as the boasting of such as made faire shewes, and grew insolent, in re∣gard of some titles was vaine: so on the con∣tray, they reioiced rightly, who honoured Gods ordinance, & laid it vp in their hearts; and also resting vpon the testimonie of the word, were assured to dwell vnder his prote∣ction, who had chosen out a perpetuall ha∣bitation for himselfe in the middest of them. For the Temple was built by the comman∣dement of God; so as the Iewes might well boast that they had God for the vpholder of their saluation.

But because his seruice was then marred and corrupted, and that all in a manner ran riot after superstitions and impietie, the Pro∣phet mentions the time past, and not the time present. As if he should say; Albeit vvee haue not yeelded thee that obedience vvhich vve ought to haue done, yet behold it is thy Temple still, where∣in our fathers serued thee purely: and vvilt thou suffer it to be prophaned, and to lie waste? VVill not this reproch redound to thine owne dishoner, see∣ing this building vvas erected for thy vvorshippe? The Iewes plead not their merits heere, nei∣ther dawbe they ouer their sinnes; no, they rather confesse and lay them open: onely they put God in minde of his seruice, that in re∣membring his holy couenant, hee would not per∣mit his promises to bee fruitlesse. And all the faithfull ought to imitate this their ex∣ample.

The verbe To praise, is taken to giue thanks: as if he should say; In this Temple, the lamen∣table ruine whereof breakes the hearts of the faithfull in sunder, in times past thy praises were wont to sound, when thou diddest en∣tertaine thy people there, in thy mercy and compassion.

Vers. 12. Wilt thou hold thy selfe still at these things, O Lord? Wilt thou hold thy peace and afflict vs aboue mea∣sure?

THe people fortifie thēselues in vndoubted hope, that God will not suffer his glorie to be thus trampled vnder foote, though he be prouoked to wrath by mens infinite offen∣ces. Hypocrites reape no consolation at all by this, but these things indeed belong onely to such as are touched with a true sense of Gods mercy. Such conclude, and are certain∣ly perswaded, that howsoeuer death doth menace them; yet God hauing regard to his owne glory, will at the least bee merci∣full to some; that so the whole seed perish not.

VVilt thou afflict vs?] Isaiah shewes that God cannot forget his mercie. Why so? Because he cannot deny himselfe: for his glory is ioi∣ned with our saluation.* 1.20 And this is a thing dili∣gently to be noted: or hauing spoken before of Gods glory, now he addes, wilt thou afflict vs aboue measure? The Lord then will moderate his corrections; for his glory requires it, that wee bee deliuered from death: which glory he can in no wise neglect. Let vs then take vp this prai∣er, as oft as our enemies inuade vs: not after the manner of hypocrites, who make a great craking of Gods glory, whereof they haue neither taste nor feeling. [Vse.] But let vs come vnto it with faith and repentance, that so wee may truly reape the fruit of this glory.

Notes

• * 1.1

  A confirma∣tion of the former wish in this and in the verse following.
• * 1.2

  Note.
• * 1.3

  S. Pauls drift in allea∣ging this text 1. Cor. 2.9.
• * 1.4

  The proper∣tie of faith.
• * 1.5

  The inioying of temporall benefits, should carrie vp our minds to the medi∣tation of those that are eternall.
• * 1.6

  The summe of this verse.
• * 1.7

  Or, and.
• * 1.8

  In this and in the verse following, the Iewes bewaile their miseries.
• * 1.9

  The best fence against afflictions.
• * 1.10

  Simile.
• * 1.11

  A confirma∣tion of the former sen∣tence.
• * 1.12

  Or, thou art, &c.
• * 1.13

  Or, former.
• * 1.14

  After the laying foorth of their miseries, they crie for par∣don in this, and in the verse follow∣ing.
• * 1.15

  God is rob∣bed of his glory, whilest men glorie in them∣selues.
• * 1.16

  The Iewes pray not simplie against afflictions.
• * 1.17

  Behold we are thy people.
• * 1.18

  The Church recountes her miserie againe in this, and in the verse following.
• * 1.19

  What Cities deserue to be called Gods holi∣nesse.
• * 1.20

  Gods glory ioined with our saluatiō.