Commentary on Isaiah, Commentary on Isaiah · Chapter 26

Commentary on Isaiah · Commentary on Isaiah · Chapter 26

p. 245THE XXVI. CHAPTER.

Verſ. 1. In that day ſhall this ſong be ſung in the land of Iudah: Wee hauehave a ſtrong Citie, ſaluation ſhall God ſet for the walles and bulwarks.

THe Prophet begins againe in this place to ſhew, that God will hold the people in his protection, after their returne out of captiuitie, and that Ieruſalē ſhal be inſafetie vnderunder his cuſtodie, no leſſe then if it were cō paſſed about with fortreſſes, tamparts, ditches, & double wals; ſo as the enemies ſhould enter no waies to hurt it. But the time is to be noted when this ſong was publiſhed. The Prophet had foretold what calamities ſhould fall vponupon the Church, which as yet were nothing neere, but came to paſſe after his death. Doubtleſſe the people might hauehave deſpaired in their captiuitie, if theſe promiſes had not vpheld them. To the end the Iewes then might hauehave ſome aſſurance of their deliuerance, and in the middeſt of death might p. 246eſpie life approching: the Prophet compoſed this ſong before the troubles happened: why? that they might learne betimes to beare their miſeries patiently, and to hope for better things. For it was not penned onelyonly (as I thinke) for a thankſgiuing which the Iewes ſhould ſing after their deliuerance; but alſo that in their captiuity it ſelfe, they might confirme their hearts with confidence of future comfort, and might teach their children to hope for it, leauing theſe promiſes as it were from hand to hand, to their poſteritie, although for the preſent they ſeemed but dead men.

We hauehave told you in the 5. Chapter, why the Prophet compoſed theſe and the like ſongs in verſe; to wit, that eueryevery one might the better remember them by daily recording of them. Although they wept then in Babylon, and were almoſt ouerwhelmed with ſorrow, as theſe words ſhew, How ſhall wee ſing the Lords ſong in a ſtrange land?Pſal. 137.4.Ps 137:4 yet they were to hope, that after their returne into Iudea, they ſhould giuegive thanks to the Lord, and ſing forth his praiſes. The Prophet therefore ſhewes them their deliuerance a farre off, that they might cheerefully wait for it.

A ſtrong Citie.] By theſe words the Prophet promiſeth an ample and full reſtauration of Ieruſalem, and of the people. How ſo? God will not onelyonly redeeme the captiues, and gather together the diſperſed, but he will alſo keepe them ſafe and ſound, after hee hath brought them home. But the faithfull notwithſtanding forthwith ſaw the deſtruction both of the Citie and Temple:2. Kin. 25.9. 2. Chr. 36.19. Chap. 22.2 Kgs 25:92 Chr 36:19 and being come home, they could perceiue nothing but thoſe fearefull ruines which Iſaiah had foretold. It was needfull then that they ſhould behold this reſtauration of Ieruſalem by the eye of faith, as from an high beacon or turret.

Now after theſe things, the Prophet ſhewes what the ſtrength of this Citie ſhall bee; namely, The protection of God ſhall be in ſtead of walles, towers, ditches, and forts: as if hee ſhould ſay; Let other Cities truſt in their defences; God onelyonly ſhall be the beſt defence that we can imagine. I reiect not their aduice who ſay we ſhould reade; Hee hath ſet walles and bulwarkes for ſaluation: but in regard the Prophets wordes being ſimply vnderſtood, containe in them a more ample and ſtable doctrine, what neede is there to wreſt in a conſtrained expoſition, when the true and naturall ſenſe runnes very well; to wit, that Gods protection is more ſufficient then all defences? according as it is ſaid, Pſal. 63. Thy goodneſſe, Lord, is better then life: for as Dauid there confeſſeth, that he reſts in greater ſeuritie vnderunder the ſhadow of Gods wings, then if hee were furniſhed with all the ſuccours the world could afford him: ſo in like manner Iſaiah ſaith in this place, that there ſhall bee iuſt occaſion of ſecuritie, when God ſhall vndertake the ſafegard of his people.

Now in as much as this promiſe extends it ſelfe to the whole courſe of our redemption, we muſt here obſerue alſo, that hee is at this day the protector of his Church: and that his defence therefore who keepes it, is ſtronger then if it were compaſſed about with humane helpes.Gods ſole protection of his Church, ſtronger thē all humane helpes. If we therefore meane to reſt ſafely, let vsus dwell in the Church. And albeit we be deſtituted of outward munitions, yet let vsus content our ſelues with the Lord and his vndoubted ſaluation, which is farre more excellent then all worldly fortreſſes.

Verſ. 2. Open yee the gates, that the righteous nation that keepeth the trueth, may enter in.

NO doubt but many deſpiſed this ſong when Iſaiah firſt publiſhed it: for in his time Ieruſalem was full of bad companions, and the number of the godly were very few. But after the Prophets death, they were chaſtiſed for their impietie; for then they had ſome inckling that the Prophet had not foretold theſe things in vaine. For whileſt the wicked are in proſperitie, they feare nothing, and beare themſelues in hand, that they cannot be tamed. And thus the Iewes thought they could neuer be driuen out of Iudea, nor led captiues: nay, they imagined they ſhould dwell there euer. It was needfull therefore that all occaſion of ſwelling pride ſhould be taken away from them: hereunto tend the Prophets words, when he ſaith, that the inhabitants of the new Citie ſhall be vnlike the firſt: for they ſhall bee faithfull and iust.

Moreouer, this promiſe might hauehave ſeemed ridiculous; becauſe thoſe which were baniſhed and led into captiuitie, had no matter at all to rejoyce of. Therefore after the deſtruction of the Temple and the Citie, and the ouerthrow of all eſtates, they might obiect, where are thoſe gates which he commands vsus to open? or where are thoſe people that ſhould enter in at them? And yet notwithſtanding,God is alwaies as good as his word, howſoeuer our paſſiōs boile within vsus. What courſe we are to take when the Church is in a confuſed ſtate. Chap. 25.1. we ſee theſe things came to paſſe; neither was there any thing foretold, which the Lord did not performe and accompliſh. Wee ought therefore to ſet theſe antient hiſtories before our eyes, to arme our ſelues with the examples contained in them, and in the middeſt of this confuſed eſtate in which we now ſee the Church to be, to hope notwithſtanding that the Lord will reſtore it.

When the Prophet mentions the iust nation that keepes the trueth; hee not onelyonly ſhewes (as I hauehave ſaid heeretofore) who they are to whom this promiſe appertaines; but therewithall, the fruit of that ſhould come by this chaſtiſement: for the Church being once purged from her filthineſſes, her righteouſneſſe and holineſſe ſhould ſhine ſo much the more right. For when the Prophet wrote this ſong, the wicked reigned, and the good were verie thin ſowen, and thoſe alſo were mingled amongſt the multitude, as the wheat in the chaffe. It was needfull therefore that this great troope, who had neither religion nor any feare of God ſhould bee cut off: to the end the Lord might gather in the remnant of p. 247his Church. See now how the Lord recompenced this ruine of Ieruſalem. For whereas her citizens were before defiled with impietie, now they were conſecrated anew vntounto God; elſe it had been to little purpoſe for them to hauehave recouered a floriſhing outward eſtate, if newnes of life, pietie and vprightnes had not alſo floriſhed amongſt them. Now as the Prophet in theſe words ſets forth the grace of God, ſo he alſo exhorts theſe redeemed people therewithall to giuegive themſelues to integritie of life. In a word, he teſtifies that theſe promiſes ſhall ſtand hypocrits in no ſtead, for the gates ſhall not be ſet open for them, but only for the iuſt and holy.

I grant the Church hath alwaies been like the corne-floore,The Church hath alwaies been like the corne floore. Math. 3.12.Matt 3:12 wherein there is chaffe mingled amongſt the good corne, or rather the wheat is couered with chaffe: yet it is not to be doubted but the Church was purged in better meaſure then it was before, when the Iewes returned home out of captiuitie. For it could not be but thoſe which came back againe were led with a good and zealous affection 1in regard the iorney was long and tedious, 2as alſo, that they were ſubiect to many 3inconueniences and dangers in the way: In the meane while many of their nation choſe rather to continue in bondage then to goe home, thinking their eſtate who remained in Babylon much more quiet and peaceable then theirs who returned into Iudea. It muſt needs be ſome ſeed of godlines then which forced them to come and take the inioying of thoſe promiſes that were made to their fathers. But albeit the Church was then ſtained with many imperfections, yet this which the Prophet here affirmes was true in part: for the moſt of the of-ſcouring, which were mingled with them before, came not back againe; and thoſe that remained had ſomewhat profited vnderunder Gods corrections.

Some diſtinguiſh this ſentence thus, The iuſt nation before God, and the vpright before men. But I take it more ſimplie, to wit; After the Prophet hath mentioned the righteous nation, he by and by ſhewes that this iuſtice conſiſts in the integritie of that heart which is without fraud or guile: for nothing is more contrarie to iuſtice then hypocriſie. Now albeit the man can not be found who hath ſo well profited as to keepe iuſtice in eueryevery reſpect perfectlie, yet we may ſay that Gods children, who aſpire vntounto this vprightnes with their whole hearts, are notwithſtanding keepers of it.They that aſpire to vprightnes of heart are keepers of iuſtice. Vnleſſe any had rather vnderſtand it thus, that true iuſtice is here ſet forth vnderunder one of the parts by the figure Synecdoche, to wit, when men walke ſimplie and plainelie one with another, hauing firſt of all abandoned all naughtie▪ and wicked practiſes.

Obiect. But if any vponupon this place ſhould go about to ſtabliſh the doctrine of merits, Anſ. we ſhall eaſily anſwere them: for the Prophet ſpeakes not here of the cauſe of ſaluation, neither yet what men are by nature, but what God makes them to be by grace, and what Citizens he meant to hauehave in his Church; for of wolfes he can make lambs, as we hauehave ſeene in the 11. Chapter. But whileſt we liue in this world, we are alwaies farre off from that perfection which God requires, and therefore we ought dayly to aime ſtill vntounto it: but the Lord eſteems vsus only according to that good worke which he hath begun in vsus,The Lord accounts of vsus according to that which himſelfe hath wrought in vsus. and accounts vsus iuſt after he hath once brought vsus into the paths of iuſtice. For when he hath begun to correct and change our hypocriſie, he doth therewithall call vsus faithfull and vpright.

Verſ. 3. **Or, It is an aſſured thought: thou wilt keepe peace, peace I ſay, for they truſted in thee.By an aſſured purpoſe thou wilt preſerue perfit peace, becauſe they trusted in thee.

BEcauſe the Hebrue word Ieiſer ſignifies a thing made, created, or a thought, ſome tranſlate thus, Thou wilt keepe peace with an aſſured foundation: as if the Prophet meant, that thoſe who continue conſtant in the tempeſts of this world, becauſe they reſt vponupon God, ſhall alwaies continue in ſafetie. Others turne it, Thou wilt keepe peace by an aſſured purpoſe, which comes almoſt to the ſame ſenſe, to wit, that thoſe who hauehave fixed their hearts vponupon God alone ſhall be happie and bleſſed at the laſt. For God promiſeth not to be the protector of his Saincts further then they quietlie reſt vponupon his good pleaſure, without wauering. But becauſe the Prophet in one word ſaith, It is a ſtable or ſtedfaſt decree, let the readers conſider, if this be not more fitlie applied vntounto God: ſo as the ſenſe will be, The peace of the Church is built vponupon the eternall and immutable counſell of God. For the very principall point is, that the faithfull ſtay themſelues vponupon this heauenlie decree, leſt they ſhould be ſhaken by ſo many changes as dayly fall out in the world.

It is ſure that wee ought alwaies to hope ſtedfaſtlie in God, to the end wee may euermore feele his faithfulnes in keeping vsus: it is requiſite alſo that the faithfull be neuer turned aſide for any doubtfull or perplexed accident, but ought to ſtick cloſe to God only: notwithſtanding the fitteſt ſenſe, and that which agrees beſt with the Prophets words is, that God hath purpoſed by an aſſured and immutable decree that all thoſe which hope in him ſhall enioy euerlaſting peace. For if this ſtedfaſt purpoſe ſhould be taken for the ſetled conſtancie of the faithfull, it were in vaine for the Prophet to adde that reaſon to his ſpeech which followeth, for they trusted in thee. Againe, both kinds of ſpeech would be improper, to ſay that a cōtinuall peace ſhould be forethought of in the conceit. But this agrees very well, that God will neuer deceiue vsus of our hope when we truſt in him: Why? Becauſe he hath decreed to keepe vsus for euer. Wence it followes, that ſeeing the Church depends not vponupon the brittle eſtate of the world, it is not therefore ſhaken nor toſſed vp and downe by the ſundrie changes which fall out eueryevery day; but is ſtayed vponupon a rock firme and immoueable: to wit, the conſtant decree of God; ſo as it can neuer be moued.

p. 248And thus, as I take it, here is a cloſe oppoſition betweene the ſetled purpoſe of God, and our vnſetled and wauering thoughts:A cloſe oppoſition betweene Gods ſetled purpoſe, and our wauering thoghts for it happens euer and anon, that any new aſſault driues our thoughts hither and thither; yea there is not the leaſt change which brings not his doubtings with it. It is good therefore wee ſhould hold this principle; to wit, that we doe amiſſe to meaſure Gods immutable counſell by our tottering deuices: for it is ſaid, as we ſhall ſee Chap. 55. That as farre as the heauens are higher then the earth, ſo much higher are my thoughts from yours, O yee houſe of Iſrael, ſaith the Lord. Firſt then, let vsus hold this for certaine, that our ſaluation is not ſubiect to change; becauſe the counſell of God remaineth ſure.Our ſaluatiō not ſubiect to change, becauſe the counſell of God remains ſure. Therefore it is the Prophet repeates it, Thou wilt keepe peace, peace I ſay: thereby ſhewing, that it ſhall continue and laſt for euer. Now by the word peace, he not onelyonly meanes peace of conſcience,By peace, is meant both inward and outward felicitie. but all kinde of felicitie: as if hee ſhould ſay; Gods grace alone ſhall ſuffice to maintaine you in all happineſſe and proſperitie.

Verſ. 4. Trust in the Lord for euer: for in the Lord God is ſtrength for euermore.

SOme reade the ſecond member of the verſe; Hope in the ſtrong God, Lord of the worlds: but in regard the word Tſur, is not alwaies put for an epithite, but ſignifies Strength, I reiect that expoſition, becauſe it is conſtrained; neither ſutes it to the matter in hand, as we ſhall ſee anon. There is alſo as little ſtedfaſtneſſe in their curioſitie, who from hence would proue the Diuinitie of Chriſt: as if the Prophet ſhould ſay; The Lord Iehouah is in the Lord Iah. For Iſaiah hath put the name of God twice, onelyonly to amplifie his power. He therefore exhorts the people to repoſe themſelues vponupon God: firſt then he laid downe doctrine; and in this verſe hee comes to exhortation. Doctrine laid downe in the 3. verſ. in this he comes to exhortation. Doctrine & exhortation muſt goe together.For it were in vaine to tell vsus our peace is in the hand of God, and that he will faithfully keepe it, vnleſſe after ſuch inſtructions & doctrines, we were ſtirred vp and prouoked to hauehave our parts therein by exhortations.

Now he not onelyonly wils vsus to hope, but to perſeuere in it: this ſentence therefore belongs properly to the faithfull, who hauehave alreadie learned what it is to hope in God. And yet they hauehave neede to be daily confirmed, becauſe they are weake, and readie oftentimes to ſlip, according to the ſundrie occaſions of diſtruſt with which they hauehave to fight.

He commands vsus not barely to truſt in the Lord then, but that we perſeuere conſtantly in hope and aſſurance for euer. The reaſon which he addes likewiſe is to be noted; to wit, that as Gods power,We muſt not onelyonly truſt, but it muſt continue for euer. Our faith ought to anſwer Gods power. which is the obiect of faith, indures for euer; ſo our faith ſhould ſtill looke to this perpetuitie. For when the Prophet ſpeakes of the power and ſtrength of God, he meanes not any idle power, but ſuch as is effectuall and operatiue: ſhewing and manifeſting it ſelfe really in vsus, following and bringing to a good end that which it hath begun.We muſt alwaies fixe the eyes of our faith vponupon Gods nature. And yet this doctrine hath a further ſcope; to wit, it teacheth vsus at all times to conſider the nature of God. For as ſoone as wee doe but turne our eyes in the leaſt meaſure aſide, we can ſee nothing but that which is earthly and vaniſhing: and muſt wee not then be forthwith out of heart? Faith therefore ought to ſurmount the world with continuall increaſes: why? becauſe the trueth, iuſtice, and goodneſſe of God is not temporall and vaniſhing, but God alwaies continues like himſelfe.

Verſ. 5. For hee will bring downe them that dwell on high: the high Citie will hee abaſe; euen vntounto the ground will hee cast it downe, and bring it vntounto dust.

6. The foote ſhall treade it downe, euen the feete of the poore, and the ſteps of the needie.

NOw he more fully ſhewes what this power of God is, whereof hee ſpake; to wit, euen that whereof we ſhall hauehave experience, and that for our good. Theſe two ſentences then depend one vponupon another thus; to wit, That the proud are caſt downe by the power of God, who ſtabliſheth the humble and thoſe that are deſpiſed, in their ſtead. For whereas in the firſt place hee teacheth that the proud ſhall be brought downe: Verſ. 5.it would not ſuffice for giuing a full and perfect conſolation, vnleſſe he had alſo added,Verſ. 6. that the poore and humble ſhould bee exalted to hauehave the dominion ouer them. This we know by experience, that God is wont to worke powerfully for our ſaluation; and this giues vsus matter and occaſion of good hope.

By the high places, he meanes all manner of munitions & defences, (for in old time they were wont to build Cities in high places) as alſo their glorie and riches. His meaning is then, that there ſhal be no fortreſſe ſo ſtrong, which ſhall let God to abaſe and bring downe the wicked. Towers and Caſtels are not diſpleaſing vntounto God in themſelues; but becauſe it often falles out, that the ſtrong and mightie brag and glory in them: therefore this dwelling on high, is often taken for pride it ſelfe. Now it is not to bee doubted but hee ſpeakes here of the wicked, who with their forces, wealth, and treaſures, thinke themſelues able to make their partie good againſt God.Chap. 13.1. He alſo comforts the Iewes (as wee hauehave ſaid) in regard they might bee terrified and deſpaire in themſelues, by ſeeing Babylons power to bee inuincible, vnleſſe God had vpheld them by this particular promiſe. As if hee ſhould hauehave ſaide; You neede not feare eyther the greatneſſe or power of the Babylonians: why? for it ſhall eaſilie bee brought downe, and ſhall not bee able to reſiſt the power of the moſt high.

p. 249Verſ. 7. **Or, vprightneſſes are the path of the iuſt.The way of the iuſt is righteouſnes: thou wilt make equall the righteous path of the iuſt.

HE praiſeth not the iuſtice of the faithfull here, as ſome hauehave falſlie imagined: but only teacheth that God by his ſingular bleſſing will giuegive them an happie and proſperous ſucceſſe thorowout the whole courſe of their liues. But becauſe in the beginning of the verſe he had ſaid only in a word, That the way of the iuſt is plaine and equall: in the ſecond part hee expounds himſelfe more clearely; attributing it vntounto the grace of God that they perſeuere thus in their good courſe vntounto the end, euen as it were thorow a ſmooth and plaine field. For in the verb, to make equall, there is a ſimilitude, namely, that God will poiſe as with iuſt and equall weights and ballance thoſe things which in themſelues were very vnequall.

There is ſome ambiguitie in the Hebrue word Iaſhar, becauſe it may be attributed as well to God, as to the way. Some therefore tranſlate, Thou which art iuſt wilt make the way of the righteous equall: and God is thus called in other places.Deut. 32.4. Pſal. 25.8.9.Deut 32:4Ps 25:8Ps 25:9 The alluſion alſo would be very fitting to ſay, that the vprightneſſes of which he ſpeakes proceed from God, in regard that he only is vpright or iuſt: notwithſtanding the other reading ſeemes leſſe conſtreined.

In ſumme, the Prophet promiſeth that God will hauehave care of the iuſt, and that in ſuch wiſe, as he will leade them by the hand. For we often thinke that all things run confuſedlie together here below whileſt the vngodlie are at their eaſe, and the good in the meane time are oppreſſed. Yea and albeit the holy Scripture teacheth, and ſo often confirmes it vntounto vsus that God hath care of his Church, yet notwithſtanding it is an hard matter to keepe our thoughts ſteadie, but we by and by wauer whē we ſee all things which the wicked take in hand to proſper. And yet it is moſt certaine that God by his ballance poiſeth the waies of the iuſt how vneuen or ragged ſoeuer the ſame ſeeme to be: yea, he hath giuen his Angels charge to keepe thoſe that are his, that they ſhould not ſtumble or hurt their foot againſt a ſtone, Pſal. 91.11. otherwiſe there is not the leaſt offence which would not eaſily ouerthrow them and make them quaile: much leſſe ſhould they be able to paſſe thorow ſo many briars and thornes; ſuch crooked by-waies; dangerous gulphs, and ſtreit paſſages, vnleſſe the Lord ſhould draw them out, and in the end deliuer them.

Let vsus therefore learne to commend our ſafetie into the hands of God, and to follow him for our guide: and in thus doing we ſhall be well directed; yea we ſhall alwaies eſcape, although we were inuironed on eueryevery ſide with ambuſhes, the cunning deuices and the innumerable dangerous plots either of Satan, or the wicked which are his inſtruments. And hauehave not wee ſufficient proofe of that which the Prophet here ſaith? Are not our waies made plaine and ſmooth in the midſt of the deepeſt gulphs, ſo as our courſe can not be ſtopped nor ſlacked by any hindrances whatſoeuer? Truly experience it ſelfe teacheth,Our help ſtands only in the name of God. that if we were not conducted and gouerned by Gods hand, it were but in vaine for vsus to attempt to walke thorow ſuch vnknowne paſſages: for alas ſuch is our weakenes, that we would ſtumble at the leaſt ſtone we ſhould meet withall in the way. Satan and the wicked on the other ſide would not only intangle and intrap vsus in many of their nets; neither would they thinke it ſufficient to caſt ſome ſmall ſtumbling-blocks in our way: but one while they would driue vsus vpō the rocks, another while into bottomles depths of miſeries, out of which the whole world with all the power it hath could by no meanes eſcape.

Let vsus acknowledge then how neceſſarie it is for vsus to looke for our direction from heauen: yea, let vsus confeſſe with Ieremiah, O Lord, I know that the way of man is not in himſelfe: and that it is not in man to walke, nor direct his owne ſteps, Iere. 10.23. Let vsus not be puffed vp then with vaine confidences as if we had the euents of things at our beck. Neither let vsus boaſt that we will do this or that,Iam. 4.13. Prou. 16.1.Jas 4:13Prov 16:1 like thoſe raſh heads who think themſelues able to accompliſh all their luſts: for if we hauehave not ſo much power as to moue our tongues to giuegive an anſwere; much leſſe can we of our ſelues bring greater enterpriſes to paſſe. It is in vaine for men then to purpoſe, determine, and to diſpoſe of their waies, vnleſſe God guide them by his hand.

But this his hand he reacheth forth to the iuſt, and of them he hath a ſpeciall care.To whom God reacheth his directing hand. For if ſo be the prouidēce of God extends it ſelfe generallie ouer all creatures; and that he prouides for the neceſſities of the yong Rauens, Sparrowes, and the leaſt worme that creepes vponupon the ground: much more hath he a fatherlie care of the faithfull to deliuer them out of the dangers and ſtreits into which they are plunged.

Verſ. 8. Alſo we O Lord hauehave waited for thee in the way of thy iudgements: the deſire of our ſoule is to thy name, and to the remembrance of thee.

THis verſe conteines a moſt excellent doctrine, without which the former things might ſeeme to hauehave been ſpoken in vaine: for the Prophet hauing ſaid that God will be our leader all our liues long, ſo as we ſhall neuer erre nor ſtumble; and yet in the meane while we ſee our ſelues brought into ſo many extremities, that in our iudgements all theſe promiſes are meerely vaine: when (I ſay) he thus exerciſeth our patience, it ſtands vsus vponupon to wraſtle manfullie, and yet to hope in him notwithſtanding. Of this the Prophet here giues vsus warning, namely, that although we alwaies ſee not this ſmooth and goodly plaine; and that the way is not made ſo euen vnderunder our feete but that we muſt preſſe thorow many ſtreits, yet muſt wee ſtill giuegive place vntounto hope and patience.Though Gods promiſed aſſiſtance comes not when we would, yet muſt we ſtill giuegive way vntounto hope and patience.

By the way of the iudgements, he meanes aduerſities: for ſo this word is often taken in p. 2501the Scriptures. This is the marke then whereby true Chriſtians are diſcerned from the falſe:A note to diſcerne true Chriſtians from hypocrits. for whileſt hypocrits inioy all things at their deſire, they bleſſe God, and highly extoll him; but in aduerſitie, they murmure and blaſpheme him; thereby plainely ſhewing, that they neuer truſted in him at all; and therefore they ſerue God no longer then he 2ſerues their turnes in al things. Contrariwiſe, when the faithfull are exerciſed vnderunder diuers croſſes and calamities, they are prouoked thereby to draw neere vntounto God, and to truſt in his helpe. The particle Alſo, therefore hath great weight in it; for it is as much as if the Prophet had ſaid, The faithfull ſerue God cheerfully, not onelyonly when hee vſeth them gently, but euen then alſo, when hee deales roughly with them: neither faint they vtterly, becauſe they are ſuſtained by hope. Wherein cōſiſts the true triall of ſound godlines then? Truely in this, that we truſt in God, not onelyonly when hee filles vsus abundantly with his benefits,A triall of a ſound heart. but then alſo when hee withdrawes the light of his countenance; yea, when he afflicts vsus, and ſhewes vsus nothing but the ſignes of his wrath and heauie diſpleaſure.

Let vsus learne therefore to apply this doctrine to our vſe, as often as the calamities of this preſent life doe preſſe vsus: and let vsus not ceaſe to hope in him, although all things ſeeme vtterly deſperate. If he ſhould kill me (ſaith Iob) yet would I truſt in him: Iob 13.17. And Dauid proteſts, that hee will not feare, though he ſhould walke thorow the valley of the ſhadow of death. Why ſo? becauſe hee knew that God was with him: Pſal. 23.4.

In thy name.] In theſe words the Prophet meant to ſhew from whence this magnanimitie of minde in the faithfull proceedes; which ſuffers them neither to faint nor to fall vnderunder the greateſt aſſaults: ſurely it is in reſpect that being looſed from thoſe profane deſires, wherein the wicked are intangled, they euen in their greateſt diſtreſſes wherewith they are compaſſed about, hauehave freedome and libertie of ſpirit to ſend forth their grones and cries boldly into the preſence of God. Naturally I confeſſe our deſires are diſordered, and the cares of this life doe as it were glew vsus to the earth; our thoughts float vp and downe, or elſe are ſo beſotted, that they cannot freely aſpire vntounto God. The eſſence of God in like manner is hidden from vsus, whereby wee wax the more ſlow and dull in ſeeking of him. For theſe reſpects therefore the Prophet brings vsus backe from this hidden & incomprehenſible eſſence of God, to his name. As if he ſhould ſay; Content your ſelues with that manifeſtation of him which you find in his word: for there he ſets before vsus as much as is expedient; to wit, his iuſtice, wiſdome, and goodneſſe; yea and his very ſelfe alſo.

It is not without cauſe alſo that he addes this word remembrance: for thereby he ſhewes, that the firſt apprehenſion or thought of Gods name ſufficeth not; but that wee ought to meditate thereon continually; becauſe without this helpe, all light of doctrineMeditation a ſpeciall helpe to maintaine would by and by vaniſh. For the trueth is,the light of true doctrin. the right and ſound knowledge of God muſt needes inflame our hearts with a deſire after him: yea, more then that, it prouokes vsus to an inſatiable thirſt after profiting,Knowledg & meditation muſt goe together. euen as oft as we remember him. The knowledge of God then goes before: and in the ſecond place we ought to exerciſe our ſelues much in the meditation of it: for it is not enough once to 1hauehave had ſome little taſte thereof, vnleſſe 2therewithall a louelove and deſire after the ſame bee increaſed by a continuall meditation. Hence wee may learne then, that the knowldge of God is no idle nor dead imagination.

Verſ. 9. With my ſoule hauehave I deſired thee in the night, and with my ſpirit within mee will I ſeeke thee in the morning: for ſeeing thy iudgements are in the earth, the inhabitants of the world ſhall learne righteouſneſſe.

SEe yet a more ample expoſition of the former ſentence: for before, ſpeaking in the perſon of all the faithfull, he ſaid, that the deſire of their ſoules was to the name of God: but now he brings in himſelfe ſpeaking; My ſoule hath deſired thee, ſaith hee. As if hee ſhould ſay; All the powers of my ſoule are buſied in ſeeking of thee and thy name.

The word Nepheſh, is often taken for the vitall ſpirit: but becauſe the Prophet vſeth two ſundry words here, I ſo diſtinguiſh them,How ſoule and ſpirit is taken here. The vnderſtanding and will, two principall parts of mans ſoule. as that the ſoule ſhall ſignifie the deſire and the will; and the ſpirit, the intellectiue part. For we know that the vnderſtanding & will, are the two principall parts of mans ſoule: and God will hauehave both of them; as good reaſon is he ſhould. And hereunto appertaines that Commandement, Thou ſhalt louelove the Lord thy God with all thine heart, and with all thy ſoule, and with all thy ſtrength: Matth. 22.37. The Prophet teacheth then, that all the faculties of his ſoule were bent, and led him to ſeeke and deſire the Lord.

Others take this word ſpirit, for the regenerate part: and thus by the ſoule, they vnderſtand the naturall man; and by the ſpirit, the grace of God, which is ſupernaturall. But this cannot ſtand: for the naturall man neuer ſeekes vntounto God; yea, and we know by experience what ſtrife wee hauehave in our ſelues when we aſpire vntounto God; as alſo with what great difficulty we wind our ſelues out of this repugnancie. This interpretation then needs no long refutation, ſeeing it manifeſtly croſſeth the very text of holy Scripture. Moreouer, it ſufficiently appeares by many places, that theſe words, Spirit and Soule, import as much as vnderſtanding and heart.

By night, the holy Ghoſt often meanes aduerſities; which are compared vntounto darknes: and obſcuritie. But in this place I expound it a little otherwiſe:In what ſenſe the word night is taken in this place. as if the Prophet ſhould ſay; There is no time ſo vnfitting and inconuenient, which I take not to call vponupon thee, and to ſeeke vntounto thee. This expoſition differs p. 251not much from the firſt, yet it is ſomewhat more generall: for the night ſeemes to be ordeined for reſt, in which all the deſires and trauels of men ceaſe;Where is the practiſe of this dutie become in theſe dayes? See Pſal. 119.55. & 62.Ps 119:55Ps 119:62 ſo as there is little difference betweene ſleepe and death. But when it was time to take reſt and to be quiet, then the Prophet ſaith, he awaked to ſeeke GOD, ſo as no occaſion could hinder him from it.

The meaning whereof is not as if thoſe which ſleepe can hauehave any ſetled or ſtable thoughts: but ſleepe it ſelfe being a part of our courſe whilſt we ſeeke God, though we lie as in a trance without vttering any word, yet then we may be ſaid to praiſe him by faith and hope. But the Prophet ſpeakes not of ſleepe here properlie, but rather by way of ſimilitude, as it further appeares plainely by the member following, where the morning is oppoſed to the night: and thus he notes out a continuall courſe.

In the next place we are to conſider of the reaſon which he yeelds of his ſo doing when he ſaith, that the Inhabitants of the earth ſhall learne righteouſnes by the iudgements of God: ſignifying thereby that men are inſtructed and taught to feare God by his rods wherewith he ſmites them. For in proſperitie they forget him,Pſal. 73.Ps 73 ſo as their eyes ſtand out for fatnes: they reioyce and keepe a coyle, and can not abide to be brought into any good order. The Lord therefore is faine to repreſſe their pride, and to teach them how to bow vnderunder his hand. Laſtly the Prop…et here confeſſeth that himſelfe & the reſt of the faithfull were prepared by the corrections of the Almightie to kiſſe the rod, and to ſubmit themſelues to his gouernment; and to put themſelues vnderunder his protection: for vnleſſe the Lord maintaine his owne right and authoritie ouer vsus with an out-ſtretched arme, none of vsus all will willinglie frame our minds aright to do him ſeruice.

Verſ. 10. Let merciemercy be ſhewed to the wicked, yet he will not learne righteouſnes: in the land of vprightnes he will doe wickedlie, and will not behold the Maieſtie of the Lord.

THe Prophet oppoſeth this ſentence to the former: for he had ſaid that when the faithfull are afflicted, or ſee others in the like caſe, that they ceaſe not for all that to reſt in the aſſurance of Gods fauour, and to hope conſtantlie in his help. Now on the contrarie he ſaith that y^e wicked can not be brought to louelove God, albeit he labour to draw and knit them vntounto him by all ſorts of his benefits: nay rather they become the worſe, although he ſhew himſelfe moſt gracious towards them. It may ſeeme then at the firſt bluſh that this verſe ſhould be contrarie to the former: for it was there ſaid that the iuſtice of God is knowne vponupon earth, euen then whilſt he himſelfe ſhewes that he is Iudge of the world, and executes vengeance vponupon the iniquities of men.The wicked are bettered neither by corrections nor benefits. But here he ſaith, that the wicked can not be allured nor drawne by any meanes to ſerue God: and ſo farre is it off that they are any thing the better for the ſtripes which they receiue, that they waxe worſe and worſe, and that whilſt he lades thē dayly with his benefits: for it is out of controuerſie that all make not a right vſe of afflictions.Exod. 7.13.Exod 7:13 What vſe I pray you made Pharaoh of the plagues wherewith God ſmote him? did not the blowes which he felt make his heart the more hard?

But howſoeuer he ſpake generallie of the inhabitants of the earth before, yet he only and properlie meant Gods elect. I denie not but this benefit redounds ſometime to hypocrites alſo, to wit, that they are now and then touched with the feeling of Gods Maieſtie: yea and they are often reſtrained from breaking out euen for feare of the whip. Notwithſtanding becauſe the Prophet here deſcribes the fruites of true repentance, it muſt needs be that he ſhould only meane the children of God when he ſpeakes of the inhabitants of the earth.

Now ſome reade this verſe by an interrogation thus, Shall the wicked obteine fauor? or, Wherefore ſhould the wicked obteine fauor? As if the Prophet meant to ſay, that they were vnworthie to taſte of Gods merciemercy. But for mine owne part I rather thinke that the wicked will neuer be taught to do well, albeit God ſhould allure them thereunto by powring out all his benefits vponupon them. The Prophet therefore here reſtraines that which he ſaid before in generall termes. And when he ſaith that they do wickedlie in the land of vprightnes, he therein further amplifies the vnworthines of this ingratitude. It was enough and too much that they had alreadie abuſed Gods benefits, and made themſelues more obſtinate thereby: but they made their ſinne aboue meaſure ſinfull when they dealt thus wickedlie in the land which God had hallowed. Now he ſpeakes only of Iudea; albeit wee may alſo applie it to other Countries wherein God is now worſhipped: But at that time Iſaiah could giuegive this title to none other, becauſe there was no knowledge of God but in Iudea. For this cauſe he calles Iudea the land of vprightnes: and thus I interpret it, becauſe the Prophet vſeth the word Necochoth, which is of the femenin gender, and can no way be referred to men.

This land was adorned with this title in regard 1the law was in force there, and for that 2the people were the peculiar choſen of God: therfore the Prophet addes this to aggrauate the peoples vnthankfulnes, as hath been ſaid. For their expoſition is farre wide from the naturall ſenſe, who extend it generallie to all the world: becauſe in what place ſoeuer we liue God maintaines vsus vponupon this condition, that we behaue our ſelues vprightlie towards all. The Lord indeed hath now cauſed his kingdome to ſpread into all places;How farre this land of vprightnes may now be ſaid to extend it ſelfe. the land of vprightnes therefore is whereſoeuer his name is called vponupon: and thus we deſerue a double condemnation if wee yeeld not teſtimonies of true thankfulnes by giuing our ſelues to pietie & good works whē God p…ouokes vsus therunto by ſo many of his benefits.

p. 252Where he addes, that the reprobates ſhall ſee the maiestie of God; it is not to leſſen the fault, but rather to augment and increaſe it: for it is a fooliſh and wicked ingratitude in men to bee careleſſe of Gods glory, which plainly ſhines before their eyes. The wicked then are no way excuſable: for although God proclaime his name diuers waies; yet in this ſo cleere a ſunſhine they ſee nothing. Queſtionleſſe there want not euident ſignes at all times by which the Lord manifeſts both his glory and greatneſſe: but their number is very ſmall who take it to heart, as we hauehave ſeene before, Chap. 5.19.

The Lord not onelyonly ſets forth his maieſtie and glory by his ordinarie workes in nature, but alſo by certaine ſignes and worthy documents, wherein hee fully inſtructs vsus as touching his iuſtice, wiſdome, and goodneſſe. The wicked ſhut their eyes at it, and perceiue it not, albeit they be very quicke and ſharpe ſighted in other matters. This frowardneſſe and peruerſitie the Prophet now reproues. Others thinke hee threatens the reprobates here, as if they were vnworthy to behold the workes of God. Which although it be true, yet ſeeing this member is ioyned to the reſt, the Prophet ſtill reproues the ſottiſhneſſe of thoſe, who are ſo farre off from making benefit of the workes of God, that rather they become the more ſenſeleſſe by them. For which cauſe it ſhould not ſeeme ſtrange vntounto vsus at this day, if there be few which come to repentance, albeit Gods iuſtice manifeſts it ſelfe ſo diuerſly: for infidelitie is alwaies blinde, when it ſhould behold the workes of God.Infidelitie alwaies blind when it ſhould behold the workes of God.

Verſ. 11. O Lord, they will not behold thine high hand: but they ſhall ſee it, and be confounded with the zeale of thy people; and the fire of thine enemies ſhall deuoure them.

THis is an expoſition of the former ſentence: for hee enters into no new diſcourſe, but expounds that at large, which he had ſaid before in few words. He ſaid in the other verſe, that the wicked would not behold the maieſtie of the Lord: now he ſhewes that this magnificence of the Lord is the ſame which appeares in his workes. For the Prophet ſends vsus not to the hidden maieſtie of God, which wee cannot behold with our eyes; but brings vsus to his workes, which hee here repreſents by a figure, vnderunder this word hand. Well, he accuſeth the wicked once againe, ſhewing that they hauehave nothing to alleage for their defence; neither can they couer themſelues vnderunder any pretence of ignorance: for albeit they were ſtarke blind, yet was the hand of God made manifeſt enough; ſo as nothing could hinder them from ſeeing of it, but their owne groſſe vnthankfulneſſe, or rather wilfull ſottiſhneſſe. For many hauehave skill enough to pleade ignorance, affirming that they perceiue not theſe workes: but hee telles ſuch, that God, hand is ſtretched forth; not onelyonly in ſuch wiſe that it may be diſcerned of a ſmall number, but alſo farre and neere.

They ſhall ſee it and be confounded.] He makes it very apparent, that this beholding is not the ſame whereof he ſpake before, when hee ſaid, that the wicked ſaw not the maieſtie of the Lord: for they ſaw it well enough, but they regarded it not. Notwithſtanding, at the laſt they ſhall ſee it, although too late, and to their great diſaduantage. For hauing a long time abuſed the patience of God, in ſhewing themſelues obſtinate and rebellious,God may well ſuffer the wicked to take their ſwinge for a while, but in the end hee paies them home. Heb. 12.17.Heb 12:17 they ſhall be conſtrained in the end to take knowledge of his iudgements. Thus albeit Caine, Eſau, and the like (who repented their ſinnes too late) fled from Gods preſence, yet in deſpight of their teeth they were made both to ſee and feele that he was their Iudge: Gen. 4.13. and 27.38.

Thus he often drawes ſome remorſe as it were euen from thoſe that deſpiſe him, to the end he might cauſe his power to ſhine cleerely: but ſuch apprehenſions bring them no profit at all. The Prophet then ſo threatens the wicked, whoſe blindneſſe hee hath rebuked, that he therewithall takes from them all pretext of ignorance; plainely telling them, that the time ſhall come, wherein they ſhall know with whom they hauehave to doe, and ſhall then well perceiue that this maiestie and high hand of God which they reiected & made light of, ought not in any ſort to bee contemned. For they ouerflow in all riot and diſſolution with their eyes ſhut, they flout and mocke, thinking God will neuer call them to iudgement: yea, which more is, the miſeries and afflictions of the faithfull, are things wherein they take great delight. Thus they looke vponupon vsus with diſdaine, as if they were out of all danger, hardening their hearts more & more: but in the end, they ſhall know that the ſeruants of God hauehave not ſerued him in vaine. Now that hee might the better ſhew that this beholding of God, ſhould not onelyonly be vnprofitable, but alſo hurtfull to the wicked, he ſaith, that they ſhall be confounded, when they ſhall ſee the bleſſing of God vponupon his people, wherein they ſhall hauehave neither part nor portion.

In the next place he further augments the ſharpneſſe of the puniſhment, in regard that theſe vngodly ones ſhall not onelyonly be conſumed with enuie, when they ſhall ſee the children of God deliuered from theſe miſeries, and exalted into glory; but they ſhall alſo be ſtricken with no leſſe an euill, to wit, the fire of the enemies ſhall deuoure them. The zeale of the people then in this place, ſignifies the indignation wherewith the reprobates ſhall bee inflamed when they ſhall compare the condition of the faithfull with theirs.

Hee calles that the fire of the enemies wherewith God conſumes his aduerſaries; taking this word fire, for Gods vengeance: for it muſt not be taken here for that viſible fire wherewith things are conſumed in this world; neither yet for lightning onelyonly; but by a figure it is taken for a cruell torment: for ſo by this word the holy Ghoſt is wont often to note out the extreme wrath of the Lord. Yet I denie p. 253not but the Prophet alludes to the deſtruction of Sodome and Gomorah.Gen. 19.24. Deus. 32.22 Iob 20.26. & 22.20.Gen 19:24Job 20:26Job 22:20

Verſ. 12. Lord vntounto vsus thou wilt ordaine peace: for thou alſo hast wrought all our workes for vsus.

THis tends to the conſolation of the faithfull. As if he ſhould ſay; We ſee what will fall vponupon the heads of the wicked, for thou wilt caſt them out of the company of thy children, & wilt conſume them with fire as thine enemies: but we ſhal hauehave an happy and bleſſed eſtate. The verbe Shaphat, which ſignifies to Ordaine among the Hebrewes, is as much to ſay, as to Establiſh: as if he ſhould ſay; Thou wilt hold and preſerue vsus in peace continually. The wicked indeed inioy a kind of peace, but it laſts not long: our peace is ſeated and eſtabliſhed in the Lord, and hath ſuch a foundation as ſhall indure for euer. Now by the word peace, he meanes a ſetled and laſting felicitie. Hence let vsus conclude then, that the children of God which truſt in him, are fully bleſſed: for the life of the wicked is more then miſerable, albeit it be ſoaked in much deliciouſneſſe and pleaſures, as thoſe that hauehave all things at their wiſh. There is no aſſured nor ſtable peace then, but in the fatherly louelove of our God.

By workes, hee meanes all the good which God doth to his choſen: as if he ſhould ſay; All our affaires and actions: all things which we vſe for our benefit in this world, in a word whatſoeuer, we put our hands vntounto. Thoſe then who hauehave alleadged this place, to ouerthrow the doctrine of free will, did not well vnderſtand the Prophets meaning. I grant it is God onelyonly that works, whatſoeuer is good in vsus; ſo as all our vprightneſſe proceeds onelyonly from his Spirit: but the Prophet meant ſimply to teach here, that wee receiue all the good things which we inioy, onelyonly from the hand of God;He that hath begunne a good worke in vsus, will perfect it vntounto the end. Phil. 1.6.Phil 1:6 and thence concludes, that this fauour ſhall neuer ceaſe, till wee be come to full and perfect happineſſe.

Moreouer, ſeeing God is author of all bleſſings, wee ought eſpecially to be mindfull of thoſe which are chiefe and principall: for if wee ought to acknowledge that the things which ſerue for our maintenance in this life, are the gifts of God; much more ought we ſo to doe in things appertaining to the ſaluation of the ſoule. If ſo be then we owe thankfulneſſe for his liberalitie in ſmall things, how much more ſhould wee acknowledge his goodneſſe in things that are high and excellent? But what need hauehave wee to obiect this text againſt the Papiſts, to refute their doctrine of free will, ſeeing they may be eaſilie anſwered by other places: yea, we hauehave infinit teſtimonies beſide… which are much more euident.

Thus it ſeemes then that the Prophet ſtirs vp the peoples mindes to thankfulneſſe: for hee commands them ſo to admire the goodneſſe of God in his benefits, that they confeſſe all things they hauehave to be his gift. We hauehave here then a very fruitfull doctrine; to wit,Benefits receiued of God in times paſt, ought to incourage vsus to hope for the like in time to come that the faithfull are to conceiue an aſſured hope of Gods goodneſſe for the time to come, by conſidering what benefits they hauehave receiued from him in times paſt; and thence to conclude, that he will vndoubtedly hauehave care ouer them hereafter. HaueHave wee then at any time had experience of Gods mercy towards vsus? Let vsus learne to truſt in him for euer: and ſeeing it hath pleaſed him to ſhew himſelfe ſo bountifull and readie to doe vsus good, let vsus boldly and conſtantly ſettle our hearts in this truth; to wit, that hee will neuer faile vsus.

All the faithfull hauehave done thus; and this way hauehave they confirmed themſelues in the faith: for ſee how Dauid ſpeakes, Pſal. 138.8. Thou Lord wilt not forſake the worke of thine owne hands. And Saint Paul ſaith; He which hath begun a good worke in you, will perfect the ſame: Phil. 1, 6. Likewiſe the Patriarke Jacob ſaith; Lord, I am leſſe then all thy mercies and trueth which thou haſt ſhewed thy ſeruant: but thou ſaidst; I will doe thee good, &c. Gen. 32.10, 11, 12. For God is not like to men; that is, to be wearie in well doing, or to be drawne dry by too much giuing; but the more good he hath done vsus, ſo much the ſtronger ought our hope to be, and to receiue daily increaſes.

Verſ. 13. O Lord our God, other Lords beſides thee hauehave ruled vsus: but wee will remember thee onelie and thy name.

THis verſe containes a complaint which the faithfull make, becauſe they were oppreſſed vnderunder the tyranny of the wicked. Thus this ſong is compoſed to comfort the 1hearts of the faithfull, who in regard they were to vndergoe an hard condition of baniſhment, and to bee expulſed out of that good land which was vntounto them a ſigne of eternall happineſſe: as alſo being depriued 2of the ſacrifices of the holy aſſemblies; and ſo in a manner, of all conſolation and comfort: being furthermore ſhut vp vnderunder the bondage 3of the Babylonians, in a ſtrange Country, baniſhed from their Country, and ouerwhelmed with ſhame and moſt grieuous afflictions; they might yet notwithſtanding by 4this ſong, powre out their ſighes vntounto God, and ſo find ſolace in him.

He ſpeakes therefore in the name and perſon of all the faithfull, who in appearance ſeemed to be reiected of God, but therewithall profeſſing, that they were his people, and ſo conſequently, did put their confidence in him. But had they not great cauſe to mourne thus, when they were in bondage vnderunder the tyrannie of other rulers beſides the Lord himſelfe, who once had gathered them in vnderunder the wings of his protection? Hence therefore it followes, that if they had not been eſtranged from him, they had neuer fallen into ſo wretched a condition, as to be expoſed to the mercileſſe tyrannie of their enemies. But it ſhould ſeeme by this, Obiect. that the gouernement of Princes is contrarie to that p. 254which God himſelfe exerciſeth; notwithſtanding that they rule in his name: Anſ. but the Prophet ſpeakes not of thoſe heere who beare rule for our good, but of ſuch as are Idolaters, and enemies of the true doctrine. Dauid himſelfe was a King, hauing a diuers gouernment from that which God exerciſeth, yet ſo, that he was Gods min…ſter notwithſtanding for the common good and ſaluation of all the people that were c…mmitted to his charge; and likewiſe maintained the true Religion, which theſe tyrants deſired whollie to ouerthrow. The like alſo did iuſtlie befall the Iewes, who had well deſerued to be ſubdued vnderunder the crueltie of Infidels, ſeeing they refuſed to obey God who vſed thē ſo louingly.

1But it is not …miſſe to note the cloſe oppoſition which is heere put betweene God, and the faithfull Kings who gouerned the people 2vnderunder his name and authoritie; and thoſe tyrants who at the laſt oppreſſed them vnderunder vniuſt lawes. This will the better appeere by a like place out of Ezechiel, I hauehave (ſaith he) giuen them good lawes by the which they might liue: but becauſe they hauehave not obſerued my iudgements, and hauehave caſt my ſtatutes behind their backs; prophaning mine ordinances, and ſetting their eies towards the Idols of their fathers:It is iuſt with God to m…ke vsus ſerue cruel Lords, when we will not yeeld willing obedience to his lawes. therefore I alſo gaue thē ſtatutes which were not good, and iudgements in which they ſhould not liue, Ezech. 20.24. Now in regard they might hauehave proſred and beene happie by Gods bleſſing in times paſt if they had yeelded their obedience to his word: therefore Ezechiel threatens them, that Tyrants ſhall rule ouer them, and in ſpite of their teeth ſhall cauſe them to ſubmit themſelues to their cruell edicts and lawes: yea and that without bringing any profit or reward at all vntounto them.

Iſaiah in this place bewailes the like miſerie: 1Oh (ſaith he) whilſt the Lord reigned ouer vsus we had much adoe to content our ſelues 2with our eſtate: but now we are conſtreined to beare a wofull ſeruitude; and therein are iuſtlie puniſhed for our wickednes. The faithfull alſo which liue vnderunder the Papacie; or ſuch as are forced to yeeld in any ſort to wicked lawes and conſtitutions full of ſuperſtition, may well take vp the like complaint: for they are vnderunder ſuch an authoritie as is againſt God:The ſlauerie of ſuch as are vnderunder the tyrannie of the Romane Antichriſt. they are oppreſſed vnderunder more then a barbarous ſeruitude which binds not the bodie only, but leades them to the flaying of their ſoules.

But we will remember thee only.] It ſeemes this particle ſhould be oppoſed to the former thus, Albeit theſe prophane Lords would turne and withdraw vsus from vnderunder thy gouernment, yet will we hold our ſelues faſt vntounto it, becauſe we aſſuredlie know our ſelues to belong to thee. But there may be gathered from hence a more ample doctrine, to wit, that although carnall reaſon is readie to ſay that ſuch as are made a pray to their enemies, and cruellie vexed vnderunder their tyrannie, are forſaken of God: yet the Iewes ceaſe not therefore ſtill to reioyce in him; notwithſtanding they ſaw him nothing neere vntounto them: for the only remembrance of his name ſuſteined them; and did ſweetly feede and nouriſh their hope. Thus there is an oppoſition of great weight betweene the remembrance of Gods name,A ſingular grace of God it is to cleaue faſt vntounto him whē he ſeems to forſake vsus. and the preſent feeling of his fauor: for it is a rare and ſingular grace of God conſtantlie to cleaue vntounto him, when he ſeemes to be abſent and farre off from vsus.

Others tranſlate, In thee, and in thy name: but here is no ſuch coniunction. To let that paſſe therefore,A Conſolation fitting our times. this place affords vntounto vsus ſuch conſolation as is exceeding neceſſarie for our times, wherein the peruerſe vnthankfulnes of men by caſting off the ſweet yoke of God, hauehave drawne vponupon themſelues a grieuous and cruell ſlauerie: neither are we to wonder if we ſee this tyrannie alreadie exerciſed euen in many places where the name of God is called vponupon. The faithfull, I ſay, muſt not therefore be diſcouraged; only let them reſt their hopes vponupon this conſolation, to wit, God will neuer vtterlie forſake thoſe whoſe whole ioy and delight conſiſts in the remembrance of his name. Let them not feare then, I ſay, at any hand to profeſſe this their confidence before all men. What confidence? Truly that they had rather die ten times then once to recoile back from God,Better to die often then once to reuolt. and ſo to darken his glorie. For whoſoeuer he be that through feare giues place to men,They that ſin againſt conſcience for feare of men, neuer yet taſted in truth how gracious the Lord is. let him know for a truth that he hath not as yet rightlie taſted how gracious the Lord is. Whileſt we enioy the free vſe of Gods word then, let vsus diligentlie exerciſe our ſelues in it, that ſo we may arme our ſelues therewith againſt the time of need, to the end the world may know that we hauehave not ſtudied it as in a dreame.

Verſ. 14. **Or, being dead they &c:The dead ſhall not liue,**Or, being ſlaine they ſhall not &c. neither ſhall the dead ariſe,**Or, for this cauſe thou haſt &c. becauſe thou haſt viſited and ſcattered them, and deſtroyed all their memorie.

THe Prophet comes againe to ſpeake of the wofull end of the wicked, whoſe proſperous eſtate often diſquiets and diſmaies vsus, as we may ſee in the 37. Pſal. and in the 73.17. That our eies then may not be dazeled in the beholding of preſent things, the Prophet threatens that their end ſhall be moſt wofull. Others expound this place of the faithfull, who ſeeme ſo to die in the eyes of the world, as if they ſhould neuer riſe againe: but it is very cleare that he here ſpeakes of the wicked and reprobates, which will euidentlie appeere by the contrarie to this, which is added in the 19. verſe. For we hauehave in this place an oppoſition betweene the reſurrection of the good, and the bad, whoſe eſtates would be little differing one from another, vnleſſe it ſhould appeere that the one ſort were iudged to eternall death,EueryEvery iudgement that lights vponupon a reprobate in this life, is a ſeale vntounto him of his endleſſe torment in the life to come. and the other to a bleſſed and an euerlaſting life. Nay the wicked are not ſimplie condemned to eternall perdition, but all the iudgements of God which befall them in this life, are as it were the beginnings and ſeales vntounto them of their endleſſe torment, for they can not be relieued by any conſolation at all. Why p. 255ſo? Becauſe they inwardly feele that God is their enemie.

Whereas we hauehave tranſlated Slaine; others reade it Giants: but ſeeing the word Rephaim, in many places of the Scriptures is taken for the ſlaine,Pſal. 88.10. Prou. 2.18. & 9.18. & 21.16.Ps 88:10Prov 2:18Prov 9:18Prov 21:16 it will agree beſt if wee take it ſo here; otherwiſe the oppoſition would not be fitting.

That which followes; For this cauſe hast thou viſited them; is put here by way of expoſition: for he ſhewes why the reprobates periſh without hope of any reſtauration; to wit, becauſe God hath determined to caſt them away. Now what can they expect from Gods wrath which is inflamed againſt them, but death and perdition?

Verſ. 15. Thou hast increaſed the nation, O Lord; thou haſt increaſed the nation: thou art made glorious: thou hast enlarged all the coastes of the earth.

THis verſe is diuerſly expounded: for ſome think the Prophet ſhewes how the faithfull are not preſſed with one affliction alone, but are plunged ouer head and eares as it were in extreme miſeries, and yet can ſee no iſſue out of them. Others expound it more ſimply thus; O Lord; thou haſt inriched thy people with many benefits: and ſo they think that the Prophet mentions thoſe bleſſings which God beſtowed vponupon his people diuers waies: as if he ſhould ſay; Thy people, Lord, hauehave felt by experience, how liberall thou art by the infinite benefits which thou haſt beſtowed vponupon them. But when I conſider that which by and by followes, where hee ſaith, thou hast enlarged; that is to ſay, thou haſt cauſed thy kingdome to ſpread, which was once ſhut vp within verie narrow bounds; I had rather ioyne theſe two things together; for ſo the latter member expounds the former; and that alſo which followes, to wit, that God ſhall be glorified, agrees very well. For wee know that Gods glorie ſhines in nothing more, then in the aduancement and inlargement of his Church.Gods glory ſhines in nothing more, then in the inlargement of his Church.

It is as much then as if hee had ſaid; Lord, thou hadſt in times paſt but a little handfull of people, but now thou haſt multiplied and increaſed them. For the Gentiles were adopted and ioyned to the Iewes, on condition that they both ſhould make but one people. And thus the Lord added an infinite number to them; for the children of Abraham were gathered out of all nations. We muſt therefore ſupply in this place an addition of a greater number, and not of benefits; in this ſenſe, Thou didſt not content thy ſelfe Lord, with that ſmall number which once thou didſt inioy: and therefore thou gatheredſt vntounto thy ſelfe a people without number out of all the quarters of the world.

Now this belongs to Chriſts Kingdome, which was euey where eſtabliſhed by the preaching of the Goſpell: and the Prophet now extols and notes out Gods mercy touching this increaſing and multiplication by the word enlarged. I grant this phraſe ſtraieth not much from our common manner of ſpeech, when wee vſe to ſpeake of the inlarging of a dominion, or of an inheritance: yet it is not the Prophets meaning to ſay, that the land ſhall become greater, but that it had larger bounds, and a more free habitation by meanes of the mutuall ſocietie of the inhabitants after the pure worſhip of God was publiſhed eueryevery where: for the diſcords which were betweene the Iewes & Gentiles ſtraitned their dwellings, and made them leſſe free then otherwiſe they would hauehave been. Wee hauehave here then a promiſe touching the vocation of the Gentiles;A promiſe in this verſe, touching the vocation of the Gentiles. which ought greatly to hauehave comforted the faithful in their exile, and in that miſerable ſcattering and baniſhment from the Church: for howſoeuer they ſaw themſelues wonderfully diminiſhed and weakned, yet they might without all peraduenture, aſſure themſelues that they ſhould not onelyonly increaſe to an infinit number; but that ſtrange nations alſo, and thoſe that were farre remote, ſhould be added vntounto them.

Verſ. 16. Lord, in trouble they hauehave viſited thee: they powred out a prayer when thy chastening was vponupon them.

THis may bee well expounded of thoſe hypocrits who neuer ſeeke vntounto God, vnleſſe they be conſtrained thereunto by miſeries and calamities. But ſeeing the Lord alſo inſtructs the faithful by his rods and chaſtiſements,Verſ. 8.9. Three ends of afflictions. as the Prophet hath heretofore ſhewed: therefore I had rather referre theſe things ſimply vntounto them. Firſt, to the end they may 1know that God is iuſt in his iudgements. Secondly, 2that they might thereby learne to feare the Lord, and eueryevery day to grow vp in it more and more. Thirdly, that they might 3feele that the bitterneſſe of the medicine is taken away by the fruite which they receiue from it.

Thus Iſaiah then ſpeakes here in the perſon of the Church;Iſaiah ſpeaks here in the perſon of the Church. that ſo, whenſoeuer the faithfull ſhould reade this ſentence, they might acknowledge that they were neerer vntounto God in their afflictions, then when they abounded in all things which their hearts could wiſh;We are neerer God in afflictions, then when we inioy all that our hearts can wiſh. for then commonly we wax proud and forgetfull: ſuch is the frowardneſſe of our nature. Is it not needfull then that we ſhould be tamed & broght vnderunder by force of armes? This meditation is very profitable to correct the bitterneſſe of our troubles: for when we know what benefit redounds to vsus by them, it makes vsus leſſe to abhor them.

The word Lachaſh, (which wee hauehave tranſlated Prayer) ſignifies, To murmure. We are not to take this ſentence then for a well framed praier; but for ſuch a one, as teſtifieth that the heart is pent vp in great dolours, as thoſe who feele ſuch anguiſh, that they can ſcarcely open their teeth to vtter their perplexed thoughts. He therefore ſpeakes of ſuch a praier as is pure and far from all counterfetting: for when Gods ſeruants are vnderunder p. 256heauie afflictions, they ſtudie how to breathe out their ſighes, as witneſſes of their extreme griefes. In time of proſperity, men can ſpeake with open mouth; but in aduerſitie, they are ſmitten downe, they dare not open their lips: ſhewing the conceptions of their hearts, rather with inward grones, then with words. Thence proceede thoſe ſighes which cannot be expreſſed, whereof S. Paul ſpeakes, Rom. 8.26. The Prophet then pronounceth this of the faithfull, to whom indeed this doctrine ought to be reſtrained: for albeit inward garboiles doe now and then force out groanes euen from the very reprobates; yet they are hardened more and more, and become ſo much the more fierce and obſtinate.

Verſ. 17. Like as a woman with child, that draweth neere to the trauaile, is in ſorrow, and crieth in her paines, ſo hauehave wee been in thy ſight, O Lord.

18. Wee hauehave conceiued, wee hauehave borne in paine, as though wee ſhould hauehave brought forth winde: there was no helpe in the earth; neither did the inhabitants of the world fall.

TWo things are to be noted here principally. 1Firſt, he compares the faithfull to women in trauaile; wherein their paines are vnſpeakeable, as it is well enough knowne. The afflictions of the faithfull therefore, he ſaith, cauſeth them to caſt forth verie bitter and loud cries. Whence we gather, that the Prophet ſpeakes not here onelyonly of that ſorrow which proceedes from the ſuffering of outward griefes and diſcommodities; but rather reſpects thoſe horrible vexations which ſharpely wound, and with incredible vehemencie aſſailes the hearts and ſpirits of the godlie,Sight of Gods anger the chiefe cauſe of griefe. See Prou. 18.14.Prov 18:14 when they feele that God is angrie with them, their conſciences alſo checking them. No bodily paine therefore may bee compared with the griefe of the Spirit, which is moſt liuely expreſſed by the particle before thee.

2In the ſecond place he goes further, and exceeds the meane which is in his ſimilitude: for where paines hauehave no end, the condition of the faithfull is far worſe then is the condition of women in trauaile. For being once deliuered from their ſorrowes and griefes, they reioice in ſeeing the fruite which they hauehave brought forth;Iohn 16.21.John 16:21 yea they forget all the paines which they indured: but hee ſaith here, that y^e faithfull are in cōtinuall trauaile. Why ſo? Becauſe they ſtill are aſſaulted with new pangs and trauailes; and whē they thinke the birth is neere, then they bring forth nothing but ſorrowes and anguiſh, which is expreſſed by the word wind: to wit, they ſaw no appearance of any deliuerance or eaſe of their ſorrowes. For ſo he forthwith expounds himſelfe when hee ſaith, that there was no helpe for them in the earth. That is to ſay, we ſee no ſuccour at all.

He addes, that the inhabitants of the world did not fall: for the Hebrew word Naphal, ſignifies to fall. Some affirme, it ſignifies to dwel. If we take it in the latter ſignification, the ſenſe wil be; That the Iewes ſhal not dwel; that is, they ſhall not returne into their Country; the inhabitants which inioyed it, ſhould not periſh. But if we follow the common tranſlation, this muſt be referred to the wicked on this wiſe; The inhabitants of the world oppreſſe vsus, and yet they fall not. Why ſo? Becauſe they hauehave more then heart can wiſh. For when the wicked floriſh, as Salomon ſaith, then Gods children muſt of neceſſitie ſigh, and be like vntounto women in trauaile with child.

Yet let vsus not refuſe euen this hard condition, if wee would hauehave any place in Gods Church. It is moſt certaine that the common lot of all men is to beare ſundry and infinite calamities: and thence came the old prouerb; It were beſt of all neuer to hauehave been borne; or being borne, to die quickly. But we ſee that the faithfull are tired with extreme miſeries, and exerciſed therewith aboue all others. For God meanes to try their faith, to the end they may ſerue him,Why God corrects his children, and lets the wicked in the meane while run riot. hauing renounced their luſts, and the world alſo. Seeing the Lord then hath ſuch a ſpeciall care of them, he will chaſtiſe them; and in the meane while, will ſuffer the wicked to run riot into all miſorder.

Hence alſo wee are admoniſhed, that wee muſt not onelyonly ſuffer one or two calamities, and ſo an end, leſt we ſhould think our ſelues diſcharged after wee hauehave indured ſome few aſſaults: for we muſt alwaies be prepared to meete with new trials. When the Lord takes vp his children, he lets them not down forthwith. For we muſt be content euen then to bring forth the wind, whē we thinke y^e houre of deliuerance is come: our ſorrowes ſhall ſtill increaſe, and our throwes ſhall ouertake one another at eueryevery turne. Wee muſt hold out with patience then in this combate, as long as God ſhall be pleaſed to exerciſe vsus vnderneath it.

We will therefore follow the vſuall expoſition, They fell not: for as the Lord now and 1then cheeres vp the hearts of his children, in manifeſting vntounto them the light of his countenance in their ſaluation, and in ſhewing vengeance vponupon the wicked: ſo he alſo giues 2them with all occaſion of mourning, by cauſing them to ſee their aduerſaries eueryevery way aduanced into high place of rule and authoritie ouer them. And if the Lord hath ſo exerciſed his Church in former times, why ſhould we thinke much if hee take the ſame courſe with vsus now?

By the Inhabitants of the world, he meanes the prophane and vnbeleeuers: for he oppoſeth the reſt of the world to the countrie of Iudea, which by way of excellencie he called the land, or the earth; verſe 15. making mention of the Inhabitants thereof apart.

Verſ. 19. Thy dead men ſhall liue:**Or, my body. euen with my body ſhall they riſe. Awake, and ſing, ye that dwell in duſt: for p. 257thy dew is as the dew**Or, of the medow. of herbs, and the earth ſhall caſt out the dead.

ISaiah ſtill continues to ſpeake of this Conſolation, and turnes his ſpeech vntounto God: and thus he ſhewes that our beſt courſe is to bend all our ſenſes towards him,Our beſt courſe in affliction is, to gather in all our ſenſes, and faſten our minds vponupon God. as oft as we are to reſiſt temptations. For wee ſhall find nothing more hurtfull vntounto vsus then to vtter words at randon, pleaſing our ſelues in them: for what doe we elſe but roule our ſelues hither and thither, and at the laſt plunge our ſelues into many errors? We can chuſe no way therefore that is more ſafe then to draw neere vntounto God,God only able to giuegive our reſtleſſe ſpirits reſt and reliefe. who only is able to quiet our diſtreſſed conſciences: which if we doe not, we muſt of neceſſitie meete with many encumbrances, which will ſhake our faith. Will you hauehave the ſumme of this verſe then? If God be the protector of his ſeruants, notwithſtanding they be as good as dead, ſhall they not liue euen in death it ſelfe, or rather ſhall they not hauehave power to riſe againe although they be altogether dead? Yes ſurely.

Queſt. But it may here be demanded of what time the Prophet ſpeakes in this place, for many expound it of the laſt reſurrection. The Iewes referre it vntounto Meſſiah and his kingdome: but they deceiue themſelues, becauſe they imagin that this was fulfilled at his firſt comming: our writers that are Chriſtians hauehave alſo miſſed the marke, who hauehave reſtrained it to the laſt Iudgement. Anſ. For the Prophet comprehends the whole kingdome of Chriſt, euen from the beginning thereof vntounto the latter end. Why ſo? Becauſe the hope of the bleſſed life alwaies ouercomes the world, as we ſhall ſee anon. Now to the end we may the better vnderſtand the Prophets meaning, we muſt firſt know, that life is not promiſed generallie vntounto all, but only to ſuch as die in the Lord: now he ſpeakes of the faithfull which ſo die, whom the Lord preſerues vnderunder his ſafegard. We know that God is the God of the liuing, and not of the dead, Math. 122.32. Are we the Lords? Doubtleſſe we ſhall 2liue. But we muſt in the meane while become as thoſe that are dead, Col. 3.3. Rom. 8.23.24.Col 3:3Rom 8:23Rom 8:24for our life is hidden, and as yet we can not ſee that which we hope for. Thus then he only ſpeakes of the dead; that is to ſay, of the condition of the faithfull which ſit now in the ſhadow of death, in regard of the many afflictions wherewith they are dayly viſited: whence we ſee that this can not be reſtrained to the laſt reſurrection. For we contrariwiſe affirme that the reprobates are dead,The reprobates are dead whileſt they liue. euen whileſt they liue. Why? Becauſe they neuer taſted of Gods fatherlie louelove in Chriſt, wherein the true life conſiſts, and therefore they periſh in their brutiſh ſottiſhnes. But becauſe the faithfull runne vntounto God, therefore they obteine life in the middeſt of their greateſt dangers, yea, euen in death it ſelfe: but in regard they ſet this laſt reſurrection before them as the end of their hope; therefore it can not be ſaid properlie that they liue, til that day be come; that being then freed from all ſorrowes and corruption, they may receiue a ſure life that neuer decaies. And therefore S. Paul very fitlie ſhewes that it were to turne the order of things vpſide downe, if that the faithfull ſhould liue till ſuch time as Chriſt who is the fountaine of life appeeres.Col. 3.3.4.Col 3:3Col 3:4 Therefore it is we ſaid before that Iſaiah here comprehends the whole kingdome of Chriſt: for albeit we begin to feele the fruits of this conſolation when we enter into the Church, yet we whollie enioy not the full meaſure thereof till the day of the reſurrection be come, wherein all things ſhall be perfectlie reſtored,The day of reſurrection, the day of our refreſhing. Mat. 25.32.Matt 25:32 in which reſpect it is alſo called the day of reſtauration, Act. 3.21. Here then we ſee the only remedie to mitigate the bitternes of all our griefes, to wit, euen to turne our eies to the beholding of this day, in which God ſhall ſeparate the good from the bad.

As death then naturallie deuoures and deſtroyes all the race of Adam, ſo the miſeries to which they are ſubiect in this world are forerunners of the ſame death.All miſeries are forerunners of death. Their life therefore is but a kind of death; but in regard that by the redemption wrought by Chriſt the curſe of God is taken away both in theſe beginnings of death, as alſo in death it ſelfe:Chriſt hath by his death taken away the curſe both of theſe beginnings of death, as alſo of death it ſelfe. therefore it is rightlie ſaid, That all thoſe that are grafted into Chriſtes bodie liue, whileſt they die, becauſe all their euils are turned vntounto their good, Rom. 8.28. Whence it followes that they alwaies come forth as thoſe that are more then conquerors, euen out of the very iawes of death; and that till they be fullie and whollie knit vntounto their head. Would wee then be eſteemed in the number of thoſe that are dead in Chriſt, of whoſe life he is the ſure gardian? We muſt then lift vp the eies of our faith aboue the whole courſe of nature.

But this is yet better expreſſed by the word body, or carcaſe, as if he ſhould ſay, this old rottennes which it ſeemes hath conſumed the bodies of the faithfull, ſhall hinder the Lord nothing at all to make them riſe vp in full beautie againe. As touching the proprietie of the Hebrue phraſe, ſome tranſlate it, With my bodie: others, Which are my bodie. Others againe, ſupplie a particle of ſimilitude, As my bodie: but in regard the ſenſe agrees well enough without adding or deminiſhing, let vsus content our ſelues with that which the words do plainely ſound of themſelues, and ſo had I rather take it by way of application.

At the leaſt this word is added of ſet purpoſe, ſo as the Prophet thereby ioines himſelfe to the whole bodie of the Church: and thus he placeth himſelfe in the number of thoſe which being dead in the Lord, do notwithſtanding wait for a reſurrection apart. And in that he mentions himſelfe in particular,A commendation of Iſaiahs faith in God, and louelove to the Church. it is that he might giuegive the more authoritie vntounto his doctrine. For he thereby ſhewes that he ſpake from the heart, vttering and teſtifying by this his confeſſion the fruit of his faith, according to that ſentence, I beleeued, therefore did I ſpeake, Pſal. 116.10. 2. Cor. 4.13. otherwiſe the wicked and prophane may well diſcourſe in words of Gods merciemercy, and of life eternall, and yet in the meane while hauehave no feeling at all of theſe things p. 258in their heart. As did that falſe Prophet Balaam, who knew well enough that that which be ſpake was true; and yet for all that receiued no profit by his prophecies himſelfe: Num. 23.19. and 24.5.

But our Prophet ſpeakes in this place far otherwiſe, for he profeſſeth, that he is of their number who belonged to a better life: thus ſhewing that he willingly vnderwent the ſorrows and calamities which God laid vponupon him for the furtherance of his mortification; as one indeed that choſe rather to ſuffer afflictions with the people of God, then to inioy the pleaſures of ſinne for a ſeaſon. Now thus he makes it cleere to all the world, that he ſpeakes not here of things whic hee knew not, or of that which he felt not; but of thoſe things which he learned by experience. Yea, hee ſhewes hereby, that his confidence was ſo great, that he willingly ranged himſelfe among a company of dead bodies, which yet ſhould (as he beleeued) be reſtored to life, chuſing rather to bee accounted a rotten carcaſe, knowing himſelfe to bee a member of the Church, then to be in his full ſtrength out of the ſame. And this doubtleſſe cauſed his doctrine to be ſo much the more effectuall: for he oppoſeth it to the former ſentence, verſe 14. in which hee ſaid, that the wicked ſhould not liue; becauſe all hope of (a ioyfull reſurrection) was taken away from them.

If any obiect Obiect. that the reſurrection ſhall be common as well to good as to bad; it is eaſilie anſwered: Anſ. for Iſaiah ſpeakes not here onelyonly of the reſurrection; but of that felicitie which the faithfull ſhal inioy. I grant the wicked ſhall riſe, but it is to eternall perdition: their reſurrection therefore ſhall be to their ruine and death; whereas it ſhall bring happineſſe and glory to the iuſt.

He calles the inhabitants of the duſt, the faithfull, who are humbled vnderunder croſſes and afflictions, who in life hauehave death continually before their eyes. Yet I deny not but they alſo inioy the benefits of God euen in this life: but by this ſimilitude the Prophet ſets out their miſerable condition, as thoſe that beare in their bodies the dying of the Lord Ieſus: 2. Cor. 4.10. For it is needfull that their outward man ſhould be beaten downe and mortified, till at the laſt it be brought to nothing, that ſo the inward man may be renued daily: 2. Cor. 4.16. If we meane then to hauehave any part or portion in this conſolation, let vsus willingly content our ſelues to lie downe in the duſt.

For this cauſe hee commands the dead to ariſe and ſing; which may ſeeme to be very vnfitting for men in their caſe, there being nothing among them but a ſorrowfull ſilence. In this therefore the Prophet ſhewes an apparent difference betweene the elect of God,An apparent difference betweene the elect and the reprobate. who ariſe by an heauenly power, albeit they be as good as rotten in their graues, and lie buried in the duſt; and the reprobates: for they being ſeparated from God and Chriſt, the fountaine of life, wither away, whileſt they liue, that ſo death may vtterly deuoure them.

Now in that he promiſeth to giuegive them the deaw of the meddow; hee thereby inricheth his doctrine with a verie elegant and fit ſimilitude: for we all know that the flowers do fade and die in winter, but eſpecially in meddowes, for they ſeeme to be altogether dead, neither can a man be perſwaded to the contrarie, that ſhall onelyonly behold the vpper face of the earth; but the rootes notwithſtanding lie hid vnderneathe, which after they hauehave ſucked in the deaw of the ſpring time, doe againe gather ſtrength and life: ſo as the flowers which before were withered away and dried, doe then become freſh and greene.

Thus the people ſhall gather new force after they ſhall bee reuiued and watered with this fruitfull deaw of Gods grace, although for a time it ſeemed they were wholly withered and gone. Sure theſe ſimilitudes which are drawne from ſuch things as are familiarly knowne amongſt vsus, hauehave great force in them to worke vponupon our affections.What for… familiar ſimilitudes hauehave to work vponupon our affections. For if flowers or graſſe, which are wet with the deaw that falles vponupon them, doe ſprout forth, and wax greene; how much more ſhall we be reuiued if we be watered with the quickening deawes of Gods grace? Why ſhould not our bodies receiue new liuelineſſe, albeit they were rotten before?Note. Hath not God as much care ouer vsus, as he hath ouer the hearbs? Is not the holy Spirit of greater force then the deaw? Saint Paul I remember vſeth the like ſimilitude, 1. Cor. 15.36. where hee ſpeakes of the reſurrection: but in regard he applies his metaphor to another purpoſe, I thinke it not amiſſe to let it paſſe for this time; becauſe I would not willingly confound that place with this. Let it ſuffice vsus that we hauehave attained the true meaning of the Prophet.

In the end of the verſe where I hauehave tranſlated, The earth ſhall caſt forth her dead: ſome tranſlate it in the ſecond perſon; Thou ſhalt bring downe the land of Giants: or, Thou wilt bring downe the Giants in the earth. I reiect not this interpretation, becauſe the words may well beare this ſignification: but as I take it, the firſt ſeemes to agree beſt to the text, although the matter be not much materiall, in regard of the ſubſtance. For this muſt be referred to the conſolation which we mentioned a little before.

Verſ. 20. Come my people; enter thou into thy chambers, and ſhut thy doores after thee: hide thy ſelfe for a very little while, vntill the indignation paſſe ouer.

IN this verſe hee exhorts the children of God vntounto patiēce, that they might cōtinue to beare their miſeries and afflictions quietly, as alſo to remaine inuincible againſt all the ſharpe temptations, which as it ſeemed ſhould ouerwhelme them. There was great need of this exhortation therefore: for the pitifull caſe into which the poore people were ſoone after brought, ſeemed in all outward appearance to bee farre off from the promiſe which was formerly made vntounto them. The Prophet then like a tender hearted p. 259nurſe, takes this troubled people by the hand as it were, who otherwiſe knew not what ſhift to make, and carries them aſide into a ſecret place to lodge them in ſafetie, till theſe ſtirres and hurly burlies were appeaſed. Now whereas he calles them my people, he ſpeakes in the perſon of God, and not in his owne.

By chambers, he meanes a quiet and peaceable ſtate of conſcience: to wit, when with boldneſſe of courage and confidence, wee arme our ſelues with patience, in waiting for the comming of the Lord: as Abacuk, who hauing foretold what calamitie ſhould befall the Iewes, profeſſeth that hee ſtands all day vponupon his watch-tower: that is to ſay, in a place of ſafetie, to expect the euent in patience and ſilence. Iſaiah commands them to doe the like here: as if he ſhould ſay; You that are the ſeruants of the Lord, get you into your chambers, or into ſome other ſequeſtred place, when you feele your ſelues aſſaulted with ſuch temptations as you are not able to reſiſt.

But for as much as it is not ſufficient to be once well fortified againſt the violence of garboiles and ſtirres, he therefore alſo commands them to ſhut the doore after them; which is to be referred to conſtancie and perſeuerance: as if he ſhould ſay; Looke to it that the diuell finde not the leaſt creuiſe open to aſſaile you: for hee can eaſily enter into our hearts, if we giuegive him but the leaſt aduantage that is.

Whereas he bids them to hide themſelues; his meaning is, that the faithful ſhould inioy a ſecure freedom, if ſo be they were couragious in waiting for the comming of the Lord: for albeit we ought to fight boldly and valiantly,2. Cor. 12.9.2 Cor 12:9 yet ſeeing the power of God is often manifeſted in our weakneſſe, wee cannot poſſibly take a better courſe, then in all humilitie to run and ſhrowd our ſelues vnderunder his wings, that ſo hee may ſaue vsus from all inordinate feares and terrors. Furthermore, in regard that wee are giuen to boiling paſſions naturally, and are euer and anon caried away with impatiency, if we feele not Gods help at hand to ſuccour vsus preſently: therefore hee ſaith, that theſe ſtormes and tempeſts ſhall blow ouer, and continue but a while. We muſt make account to fight eueryevery day againſt one temptation or other;Wee muſt make our accounts to meete with new conflicts eueryevery day. neither muſt wee thinke to come to the end thereof as long as we liue: and this is it that makes our miſeries ſeeme ſo wonderfull long and tedious vntounto vsus. But if we compare them with that eternitie wherin we ſhall inioy happineſſe without end; the meditation thereof will cauſe them to ſeeme but as a moment. As Saint Paul in a certaine place ſhewes, that the light afflictions which for a ſhort ſpace wee ſuffer in this world, are no way to be compared vntounto that eternal weight of glory which ſhall bee reuealed in the world to come:Rom. 8.8.Rom 8:8 2. Cor. 4.7.

When the Prophet addes, vntill the indignation be paſt: he meant thereby to remoue all difficulties out of the mindes of the faithfull: and it is no leſſe then if hee had promiſed them deliuerance out of hand. Mee thinkes this word indignation, ſimply conſidered in it ſelfe, ſignifies that affliction which proceedes from the wrath of God. Others referre it vntounto the enemies of the Church; which ſenſe though I reiect not, yet the firſt likes me better. For wee ſee how carefull the Prophets are to inſinuate into our mindes, that no euil befalles vsus, but by the hand of God,No euill befalles vsus but by the hand of God. and that he neuer ſends the ſame without cauſe, but is firſt prouoked thereunto by our ſinnes and offences. Hence we learne that God will not be angry with his Church for euer, but will cauſe his wrath to ceaſe at the laſt,God will not alwaies retaine his anger towards his Church, but wil cauſe his wrath at the length to ceaſe. Mich. 7.18. Zac. 1.12, 13Mic 7:18 euen as we ſee it to fall out in ſtormes and tempeſts: and this is the cauſe why the faithfull beare their croſſes with the greater courage. For thus the Church ſaith, Mich. 7.9. I will beare the wrath of the Lord, becauſe I hauehave ſinned againſt him, &c. Why ſo? She knew well that God meant her good in chaſtiſing of her. Now our Prophet brings in the Lord ſpeaking, (as I touched before) to the end his exhortation might hauehave the better authoritie.

Verſ. 21. For behold the Lord commeth out of his place to viſit the iniquitie of the inhabitants of the earth against him: and the earth ſhall diſcouer her blood, and ſhall not hide her ſlaine.

NO doubt but it is an heauie temptation to the faithfull, when they ſee the wicked exerciſe their rage againſt them, and in the meane while, that God ſhould hold his peace: for in ſo doing, they imagine he hath forſaken them. The Prophet then labours to preuent this temptation, and ſhewes, that howſoeuer the Lord hath been ſilent for a while, yet hee will in the end ſhew himſelfe in due ſeaſon, to giuegive reliefe to his ſeruants, and to puniſh the wrongs that hauehave been done him. Thus by the word of comming forth, he deſcribes the Lord reaching out his hand as it were to his children: as if the ſame had been hidden before, in regard they felt not his helpe. For that is the cauſe why he ſaith, the Lord comes forth into ſight; namely, to ſuccor his Church, and to execute his iudgements vponupon her enemies: for in former time it ſeemed he had kept himſelfe cloſe and altogether ſhut vp in heauen. We may alſo verie well affirme, that Iſaiah alludes to the ſanctuarie; which maner of ſpeech is often met withall in the bookes of the Prophets.Mich. 1.3. Abac. 3.13. Zach. 14.3.Mic 1:3Hab 3:13Zech 14:3 As if he ſhould ſay; Howſoeuer the prophane nations deſpiſe the Arke of the couenant, being ſeated in a very meane place; yet from thence ſhall the faithfull feele by good experience, how readie the power and fauour of God is preſt to ſuccour them, and that hee is not called vponupon in this holy place in vaine. In the meane while, wee muſt hold this as a ſure principle; that albeit the wicked ſcorne the Temple, as if it were no better then ſome Country barne, or ſome ſuch like thing; yet euen from thence will the Lord come forth, when p. 260he ſees the time fit to defend and to auenge his peoples quarrell vponupon all the inhabitants of the world.

And this expoſition ſutes better then if by the word place, we ſhould expound that he ſhould come forth of heauen; for Iſaiah meant to expreſſe ſomewhat more. The Prophets whē they make any mention of heauen they therewithall preſent before vsus the glorie and maieſtie of God: but our Prophet in this place reſpects our capacitie, that is to ſay, when we feele that God who in times paſt ſeemed to be farre off, and hidden out of our ſight, doth at the laſt appeere for our comfort. He alſo hath vſed a particle demonſtratiue, and a participle of the preſent tence for the greater certentie of the matter; as alſo to the end the faithfull might not thinke much to bridle their paſſions by patience till his comming forth.

Hitherunto appertaines that which he ads touching the viſiting of iniquitie: for it were contrarie to his nature who is the Iudge of all the world to ſuffer wicked men to giuegive ouer themſelues to all wickednes without impunitie. There is in the verb, to viſit, a ſimilitude well enough knowne: for we thinke that God either ſees not at all, or elſe is buſied about ſome other matters when he withholds or deferres the execution of his iudgements be it neuer ſo little a while.

Theſe words alſo, againſt him, want not their weight: for it is often ſaid that when the wicked lay their ambuſhes they ſpread a net or dig a pit for themſelues.Pſal. 9.15. & 57.6.Ps 9:15Ps 57:6 The ſenſe then is, that all the annoyances & oppreſſions which the wicked bring vponupon the Church, ſhall in time fall vponupon their heads that hauehave been the contriuers thereof.

Laſtly, there is alſo a very great vehemencie in the word, ſhall diſcloſe: for now whileſt the wicked ſhed and tread vnderunder foot innocent blood, the earth ſeemes as it were to ſuck and drinke it into her womb: in the meane while it ſeemes the death of the faithfull is quite and cleane forgotten, and the memorie thereof raced out of mens minds for euer; yea, and y^t God himſelfe vtterlie neglects it. Theſe are mens imaginations, but the Lord witneſſeth the contrarie here. He calles the blood of the earth then, which the earth hath drunke in, as it is ſaid Gen. 4.11. The earth hath opened her mouth to receiue thy brothers blood, when the blood of Abel was ſhed. For the Lord in that place amplifies and aggrauates the foulenes of the fact when he ſaith, That the earth is defiled with y^t blood which was ſhed: and therefore he therein ſhewes, firſt, how pretious the death of his 1Saincts is in his ſight: ſecondly, what care he 2hath of the ſame; and laſtly, that he will reuenge 3it. For the earth it ſelfe ſhall be armed to puniſh the cruelties which hauehave been exerciſed by tyrants and the enemies of the truth againſt the faithfull: ſo that there is not the leaſt drop of blood which is ſhed that ſhall not be accounted for. Let vsus therefore remember this conſolation,A Conſolation which we ought to hauehave continuallie before our eies. and ſet it alwaies before our eyes when the wicked ſmite vsus, laughing and ſporting themſelues whileſt they vex vsus with all maner of outrages. For God in the end will ſhew that innocent blood hath not cried in vaine, becauſe he can neuer forget his Saincts.