Commentary on Isaiah, Commentary on Isaiah · Chapter 54
THE LIV. CHAPTER.
Verſ. 1. Reioice, O barren, that didſt not beare: breake forth into ioy, and reioice thou that didſt not trauel with child: for the*Or, widow. deſolate hath mo children then the married wife.
HAuing handled the doctrine of Chriſts paſſion,From the doctrine of Chriſts paſſion & de…th, the Prophet turnes his ſpeech to the Church, that ſhe might ſe…k the fruit and efficacie thereof. hee now fitly turnes his ſpeech to the Church; to the end we might feele in our ſelues the efficacie of his death. For we cannot perceiue it in Chriſt, if we conſider him by himſelfe: and therefore wee muſt come preſently vntounto his Church, which is his body, becauſe hee ſuffered for it, not for himſelfe. This order wee know is obſerued in the articles of our Creed. For hauing confeſſed that vve beleeue in Ieſus Chriſt, vv…o ſuffered and vvas crucified for vsus, we adde, J beleeue the Church; which hath iſſued as it were out of his ſide: Gen. 2.1, 22, 23. And therefore after Iſaiah hath deliuered the doctrine of Chriſts ſufferings, of his reſurrection, and triumph he deſcends now in due ſeaſon to mention the Church, which can neuer be ſeparated from her head: to teach all the faithfull from thei… o…ne experience, that Chriſt hath not ſuffered in vaine. If he had omitted this doctrine, the faithfu…l could not ſo well hauehave confirmed their hearts in the hope of the reſtauration of the Church.
Now this exhortation to reioicing, plainely ſhewes, that after Chirſt by his death ſhall hauehave got the conqueſt ouer death, ſinne, and hell, that hee ſhall not liue ſo much for himſelfe, but that he therewithall will inſpire life into the members of his body. He calles his Church barren, Barren.becauſe ſhee ſeemed to hauehave none iſſue, whileſt this wofull ſeruitude laſted. And indeed, if a man had onelyonly looked vponupon her outward eſtate, hee would ſurely hauehave iudged her neere to deſtruction. Moreouer, beſides the miſery that appeared externally, there was nothing ſound within, all were corrupted and defiled with ſuperſtitions. They had alſo prophaned themſelues with the idolatries of the heathen.
Neither contents hee himſelfe to call her barren, A widow.but he alſo termes her a vvidow: although one of them had been ſufficient enough to hauehave taken from her all hope of poſteritie. But when both are ioined together, what was to bee expected but an horrible deſolation? Notwithſtanding he exhorts the people to bee of good courage, in the midſt of ſo many miſeries: for ſhe that is deſolate, Deſolate.ſhall hauehave more children then the maried vvife, This place may bee expounded two waies; either that the Church is compared to the Gentiles, which floriſhed like a woman that had an husband: or to the eſtate ſhe was in before her captiuitie: both ſenſes wil agree well. But I had rather follow one leſſe conſtrained: for I doe not thinke the Prophet makes a compariſon heere betweene two eſtates. But it is rather a forme of ſpeech vſuall with him, to ſignifie the extraordinarie fruitfulneſſe of the Church, that ſo we ſhould not iudge of her, according to the order of nature. Why ſo? Becauſe God will worke in his behalfe wonderfully and miraculouſly. And yet I confeſſe that ſhee was then in widowhood; for long time before, God had put her away by his Prophets, and ſued out a diuorce betweene him and his people, which was then effected, when he baniſhed them out of their country. But the Prophet pronounceth that this iudegemnt ſhall bee temporarie, as wee ſhall more fully perceiue heereafter.
Verſ. 2. Inlarge the place of thy tents, and let them ſpread out the curtaines of thine inhabitation: ſpare not, ſtretch out thy cords, and make faſt thy ſtakes.
3. For thou ſhalt increaſe on the right hand, and on the left: and thy ſeede ſhall poſſeſſe the Gentiles, and dwell in the deſolate Cities.
HEe proſecutes his argument vnderunder other figures,A proſecution of the former doctrine vnderunder other figures. and promiſeth that the Lord will not onelyonly reſtore his Church, but will alſo dignifie her with a more excellent eſtate. Thoſe who thinke that there is a compariſon heere betweene the Church and the Synagogue, are deceiued, as I thinke. Neither doe they ought elſe heereby, then confirme the Iewes in their obſtinacie, who perceiue well enough that violence is offered to the ſenſe of this text, by ſuch an expoſition. For mine owne part, I doe indeede confeſſe that theſe things appertaine to the kingdome of Chriſt, and that they were then onelyonly fulfilled, from the publiſhing of the Goſpell. But it doth not therefore follow, that the Prophet ſhould not alſo reſpect that time which went before Chriſts comming: for the accompliſhment of this prophecie beganne vnderunder Cy…us, who gaue the Goſpell leaue to returne: then it extended it ſelfe to the comming of Chriſt, in whom it receiued the full accompliſhment. The Church then conceiued, when the people returned home: for at that time the body of the people was gathered, of whom Chriſt ſhould be borne; that ſo the pure worſhip of God, and his true religion might againe be planted amongſt them. I grant this fruitfulnes did not then appeare; for the conception was hid as it were within the mothers wombe, which outwardly could not be any whit diſcerned. But after the people multiplied; and after the birth, they were at the firſt like a child: then they grew to mans eſtate, euen till the publiſhing of the Goſpel.The infancie of the Church. Which time indeed, was the true infancie of the Church. Afterwards, ſhe grew to womans eſtate, and ſhall ſo continue euen till Chriſts laſt comming,The perfect eſtate of the Church. when all things ſhall be ſet in their perfect eſtate. Wee muſt therefore comprehend all theſe things together, if we wil attaine to the true meaning of the Prophets words. And in this ſenſe it is that Zacharie, Malachi, and Haggai doe incourage the people touching the hope of their eſtate to come, whileſt they thought they loſt ſo much time in reedifying the Temple: Zach. 2.5. Hag. 2.7. Mal. 4.2. For they promiſed that the glory of the ſecond Temple ſhould bee more glorious then the firſt: but yet this was not perceiued. And therefore they extended theſe promiſes to Chriſt: for it was needfull they ſhould be ſuſtained with the expectation of him, and with the aſſurance of his comming, in the building of the Temple. This conſolation then was common both to the Iewes that liued vnderunder the Law, and to vsus, who now ſee this reſtauration of the Church in Chriſt more euidently.
Of thy tents.] This is a ſimilitude taken from Tabernacles which were commonly vſed in that country. The Church then is compared to pauilions, Why the Church is compared to a tent.becauſe ſhe hath no ſetled habitation in this world: for ſhe ſeemes to be fleeting, and a pilgrime, in regard ſhe is ſubiect to be often tranſported hetner and thether, by reaſon of her diuers changes. And yet I doubt not but he aimes at that firſt deliuerance, (according to the cuſtome of the Prophets) at which time, the Iſraelites dwelt vnderunder tents the ſpace of fortie yeeres: for which cauſe, they eueryevery yeere celebrated a ſolemne feaſt of Tabernacles by the commandement of God: Leuit. 23. from 33. verſe, to 43.
Obiect. But ſome will obiect, that the building which the Miniſters of the word do reare vp, is ſo firme, that it ought not to be compared to tents. Anſ. The Church compared to a tent, rather in reſpect of her outward, then of her inward eſtate.I anſwere, that this ſimilitude of Tabernacles is rather to be referred to the outward eſtate of the Church, then to her ſpirituall or inward eſtate: for the true building of the Church, is the very kingdome of God, which is not vnstable, nor like vntounto pauilions. And yet the Church ceaſeth not for all that, to be tranſported hether and thether, in regard ſhe can find no ſure reſting place in this world. But ſhe is more firme then a rocke touching her inward eſtate: for in reſpect ſhe is vpheld by the impregnable power & ſtrength of God, ſhee boldly contemnes as dangers. Shee reſembles tents alſo, becauſe ſhe is not built vponupon riches nor earthly forces.
In the next place the Prophet addes the reaſon why he commands her to ſpread abroad the cords, to inlarge her pauilions; namely, becauſe a little place would not containe that great multitude of people which God would gather together in one, from all parts. Now in as much as Iudeah was waſted with ruines and deſolations which had befallen it: therefore hee ſaith, that the deſolate Cities ſhall bee inhabited.
Verſ. 4. Feare not, for thou ſhalt not be aſhamed; neither ſhalt thou be confounded: for thou ſhalt not be put to ſhame; yea, thou ſhalt forget the ſhame of thy youth, and ſhalt not remember the reproch of thy widowhood any more.
HE heere confirmes (as before) the hearts of the faithfull,A confirmation. and ſpeakes to the whole Church: for the calamitie was vniuerſall, and her eſtate was almoſt vtterly ruinated. Now he bids her be of good cheere, and addes the reaſon; namely, that her deliuerance ſhould be ſo famous, that ſhee ſhould not be confounded. As if hee ſhould hauehave ſaid; Though now for a while thy caſe be deſperate, yet thy matters ſhall ſucceed proſperouſly: for thoſe that truſt in the Lord, ſhall not be confounded: as the Pſalmiſt ſaith, Pſal. 25.2. Chap. 49.23.
He repeates it twice, be not aſhamed: that is to ſay, Hope ſtill, and truſt confidently. For ſuch bluſh for ſhame, who being fruſtrated of their hopes, are forced to hang dovvne the head. Then hee addes the like reaſon to the former, in the word Ci, for I take it heere as before, for a particle rendring the cauſe: ſo as it is one and the ſame ſentence repeated in diuers wordes; vnleſſe you will, that the firſt member be referred to the inward affection, and the other to an outward cauſe. But the plaineſt ſenſe will be, that there is in both a promiſe touching an happy and ioyfull iſſue. As if hee ſhould ſay; Thy calamitie ſhall hauehave an end.
But thou ſhalt forget thy ſhame.] This is a confirmation of the former member, by which he vnderſtands the calamities that ſhould befall the Church, when ſhe ſhould begin to grow: for the felicitie ſhee ſhould afterwards inioy, would vtterly deface the memory of them. Wee told you ere while,Verſ. 1. that ſhee is called a vvidovv▪ in reſpect that at this time God had forſaken & put her away frō him: Chap. 50.1.
Verſ. 5. For hee that made thee is thine husband (whoſe name is the Lord of hostes) and thy redeemer the holie one of Iſrael ſhall bee called the God of*Or, all. the world.
HEere he renders a reaſon why ſhee ſhall forget all the ſorrowes and afflictions which ſhe ſuſtained before; namely,Reaſons by which he confirmes the former conſolations. becauſe God would accept her into his fauor againe: for the captiuitie was a kind of diuorce; as we hauehave ſhewed in Chap. 50.1. Now he ſaith, he that made thee, ſhall be thine husband: for ſo the words ſhould be ſo conſtrued. Hee calles himſelfe the maker or creator of his Church, not onelyonly becauſe hee hath created her with the reſt of the world,Creation taken for regeneratiō. but in regard hee hath vouchſafed to adopt her for his ſpouſe: which prerogatiue is as a new creation. Now albeit the Iewes were fallen from their excellencie, (in regard men are apt by and by to decline out of the right way, if they be not regenerated by the power of the holy Ghoſt) yet their ſpirituall creation was not wholly defaced, for the memorie of the couenant remained ſtill, by meanes whereof, God alſo created them anew.
Where hee calles himſelfe the Lord of hoſter, it is to be referred to his power, in which we hauehave cauſe to reioice, if wee be his children: for the greater his power is, and the more renowned his name is, the greater is our glory, as long as hee accounts of vsus as of his children; and that we boaſt not of ſuch a title in vaine. Now the Prophet amplifies this benefit, when he ſhewes that God doth vsus the fauour, to admit vsus into the place of his vvife; for ſo we may indeed lay claime to this his almightie power.
Thy redeemer.] He attributes this name to himſelfe, that hee might the better confirme the people in good hope; and alſo to aſſure them, that notwithſtanding the firſt deliuerance out of Egypt ſeemed to bee aboliſhed when they were now carried away captiue; yet they ſhall be ſo reſtored, that they ſhall well perceiue Gods grace ſhall not be fruitleſſe. The verbe, Shall be called, may be either referred to the redeemer, or, to the Holy one: or to them both. For mine owne part, I willingly refer it to both; to wit, The holy one of Iſrael ſhall be called thy redeemer, and the God of the vvhole earth. Hee mentions all the earth, (that is to ſay; the whole world:) for before, the name of God was onelyonly knowne in Iurie, Pſal. 76.1. but after the publiſhing of the Goſpel, the Gentiles were alſo called to one hope of ſaluation with them. God is now the God of the Gentiles, as well as of the Iewes: Rom. 3.29. With whom he hath aſſembled vnderunder his dominion the Gentiles alſo, who before were farre off.
Verſ. 6. For the Lord hath called thee, being as a woman forſaken and afflicted in ſpirit, and as a young wife when thou waſt refuſed, ſaith thy God.
HE meetes with a doubt which might hauehave troubled the mindes of the faithfull,A preuention of an obiection. vnderunder this grieuous ſeruitude: for they ſeemed to be ſo reiected of the Lord, as if they were to expect nothing but vtter ruine. The Prophet therefore admoniſheth them betimes, not to quaile, though they were forſaken, becauſe God according to his wonted fauour, is inclined to bee reconciled with them againe: yea, and to recouer them out of their graues.
Hee calles her a young maried vv…fe, or wife of youth; that by this ſimilitude he might the better confirme the peoples hope: for the new maried couples are eaſilier reconciled, then thoſe that hauehave dwelt long together. Yong yeeres, and tender louelove,Simile. allures young folkes to keepe amitie. And thus he ſhewes that God will be eaſilie pacified. As if he ſhould ſay; I grant thou art now diuorced from me, but the diuorce ſhall not long hold, but the Lord will be at one with thee: yea, of his owne accord he will allure thee to be reconciled.
Verſ. 7. For a little while hauehave I forſaken thee: but with great compaſſion will I gather thee.
8. For a moment in mine anger I hid my face from thee for a little ſeaſon: but with euerlasting mercy hauehave I had compaſſion on thee, ſaith the Lord thy redeemer.
THe Prophet now expounds the former ſentence at large,An expoſition of the preuention. and ſhewes the maner of this diuorce; to wit, that the Church ſhall be ſhortly reſtored to her firſt eſtate. Now he ſets forth this mercy of God very excellently, and thereby aſſwageth the dolour which might preſſe downe the hearts of the faithfull: for it was not enough to put them in hope of ſome kinde of reſtauration, vnleſſe they were therewithall aſſured that God would alſo be quickly appeaſed. We are out of heart by and by, and quaile, if ſo bee the Lord be not neer preſently to reach forth his hand vntounto vsus. And therefore after Iſaiah hath mentioned the Churches restauration, hee forthwith addes, that her reiection ſhall not long indure, but that God will hauehave compaſſion on her vvith euerlasting mercy.
When he ſaith, he forſooke his people: it is as much as if he had confeſſed it to bee ſo: for God hath in ſuch wiſe adopted vsus, that mens diſloialtie cannot fruſtrate the ſame. Why ſo? Becauſe he is faithfull, and will neuer therefore finally reiect or forſake his elect.God neuer forſakes his people: See 1. Sam. 12.22. Lam. 3.31.32. This reiection then, muſt bee referred to our apprehenſion, and to our ſeeming in outward appearance: for vvee thinke God hath caſt vsus off, vvhen vve neither feele his preſence, nor protection. And yet it is neceſſary we ſhould taſte the bitterneſſe of Gods wrath, (as the wife whom her husband hath put away, laments her eſtate) that we may know he hath iuſt cauſe to deale ſo ſeuerely with vsus. But on the other ſide, it is as needfull that we forthwith ſhould drinke a deepe draught of his mercy, which being infinite and euerlaſting, will make all our afflictions ſeeme light; yea, and of ſhort continuance, in reſpect of that. As often then as calamities doe preſſe vsus downe, let vsus hauehave our recourſe to this conſolation.
We may alſo note that this was ſaid, and that truly, of the whole body of this people, who had made this diuorce by their iniquities: Chap. 50.1. And howſoeuer God did not indifferently receiue them all to grace, but that remnant which he had choſen; yet there is no abſurditie nor inconuenience at all in it, that he directs his ſpeech vntounto all. Hee repeates the ſame thing againe in the next verſe, that it might take the deeper impreſſion in the hearts of the faithfull: as alſo, that no aduerſitie might too much diſmay them. And had he iuſt cauſe to doe ſo? Yea doubtleſſe: for in this horrible darkneſſe, the poore captiues could not eaſilie behold the louing countenance of the Lord. And howſoeuer that which is heere ſaid, for a moment in mine indignation, is properly to be vnderſtood, that God in fit ſeaſon brought his baniſhed home againe into Iudeah: yet thence wee may gather a generall doctrine, namely, that the afflictions, of the Church are but for a ſhort ſpace, when we lift vp the eies of our mindes to the eternall & bleſſed life. For we muſt remember the admonition of Saint Paul, to wit, that all the afflictions of the faithfull, are light to beare, and ought to be eſteemed very ſhort, if wee looke to that eternall waight of glory which is laid vp for vsus in heauen: 2. Cor. 4.17. Rom. 8.18. And if this compariſon come not betweene; daies will ſeeme vntounto vsus as long as yeeres.If we ſet not the eternall weight of glory againſt our momentany afflictions, daies will ſeeme to vsus as long as yeeres. Neither were there any reaſon to compare ſeuentie yeeres captiuitie to a moment, if the continuall progreſſe of Gods fauour were not oppoſed vntounto it.
Verſ. 9. For this is vntounto mee as the waters of Noah: for as I hauehave ſworne that the waters of Noah ſhould no more goe ouer the earth, ſo hauehave I ſworne that I will not bee angry with thee, nor rebuke thee.
As God ſatisfied himſelf with one deluge, ſo hee will ſatisfie himſelfe with this laſt waſte of the Church.THis may bee read two waies: firſt as wee hauehave tranſlated, This is to me as the daies of Noah: but the matter is not great. The principall therefore is to hauehave an eye to the Prophets meaning: for the expoſitors hauehave but roued a farre off at it, as I thinke. They expound in generall termes; that the Lord by oth promiſed Noah, there ſhould neuer be any deluge againe, and that this oath ſhould remaine for euer: for without this, the good man might hauehave trembled and feared death at the next ſhower of raine that had fallen, but that the Lord had ſworne to him is ſhould neuer come to paſſe. And thus, when afflictions are at hand, wee may iuſtly feare to be ouerwhelmed by them, vnleſſe the Lord had promiſed that his Church ſhould bee preſerued in ſafetie. But as I thinke, this ſhould be reſtrained to the captiuitie of Babylon: for hee compares this captiuitie to the deluge, which then deformed the face of the whole earth; ſo as the Church ſeemed to be vtterly waſted, the people were all in a maner carried away, and transformed into a ſtrange nation, the kingdome and gouernment were ouerthrowne, their bondage was extreame, and no man would hauehave imagined but that their memorie and name had been wholly blotted out. And queſtionleſſe that which our Prophet ſaid in the firſt Chapter, came to paſſe, namely, that if the Lord had not left a ſmall remnant, they ſhould hauehave been like to Sodome and Gomorah.
It is not without cauſe then, that he compares this captiuitie to the vvaters of Noah: that is to ſay, to the deluge. For which cauſe, I am of their opinion who reade; For this is to me as the vvaters; becauſe this reading ſeemes more ſolid, as I thinke: and all the Rabbines hauehave followed it. Theſe words, This ſhall be to me, ought to be well weighed alſo, as I take it; which the expoſitors notwithſtanding hauehave lightly paſſed ouer. For his meaning is, that this calamitie ſhall be vntounto him as the deluge: that is, as he contented himſelfe with one deluge, ſo as he will neuer ſend a ſecond: ſo will he alſo ſatisfie himſelfe with this onelyonly waſte of the Church, and he will neuer ſuffer it to be any more thus ruinated againe. Thus then I ſuppoſe this text ought to bee expounded and applied to the ſimilitude, namely, that the ouerthrow of the Church ſhall bee the ſame now vntounto God, as the deluge was, which happened in the daies of Noah: for euen as hee then ſware, neuer to puniſh the ſinnes of men more vvith this ſo heauie a chastiſement, ſo vvill he neuer conſume the Church any more, as he hath done vnderunder the captiuitie of Babylon. And truly whatſoeuer waſte there happened after, yet the Church alwaies ſtood, and continued in ſome forme, till Chriſt his appearing: for then the ſeed of the Goſpell was ſowen abroad eueryevery where, that it might bring forth children to the Lord, out of all the nations vnderunder heauen. To conclude, the Lord promiſeth heereafter to mitigate his wrath, and neuer to puniſh his people ſo ſeuerely againe.
But ſome will obiect, Obiect. that ſince that time the Church hath indured wonderfull ſtraits, ſo farre forth as in mans iudgement ſhee was welnie brought to nought: which being ſo, Anſ. then hauehave not I giuen a right expoſition of the Prophets words? I anſwere, God neuer afterwarde ſo afflicted his Church, that the whole face thereof was aboliſhed, as it fell out when the people were caried away captiue into Babylon. For albeit Antiochus Antiochu…and others made terrible waſtes, after which followed thoſe reuolts which Saint Paul foretold, 2. Theſ. 2.3. 1. Tim. 4.1. And that all the world in a maner was defiled with infinit ſuperſtitions, ſo as Chriſtianitie was almoſt raced out: yet there euermore remained ſome forme of a Church, though much disfigured. Neither was the building ſo defaced, but ſome relikes thereof remained vnwaſted aboue the deluges, that ſo this oath of God might ſtand faſt.
So hauehave I ſworne.] This muſt not be barely vnderſtood as it is in it ſelfe, but by way of compariſon, for he oppoſeth this member to the former, promiſing neuer to correct his people ſo ſeuerely againe, but that hee will both mittigate and moderate his ſtripes. Although tyrants then play the wilde beaſts in running vponupon vsus with a deſperate furie; and that Satan on the other ſide leaues no plot vnattempted to bring the Church to deſtruction; and that God for our vnthankfulnes lets looſe the raines vntounto them, yet wil he neuer ſuffer it to be vtterly ſwallowed vp of thē.
Verſ. 10. For the mountaines ſhall remoue, and the hils ſhall fall downe: but my merciemercy ſhall not depart from thee, neither ſhall the couenant of my peace fall away, ſaith the Lord, that hath compaſſion on thee.
HE confirmes the former ſentence,A confirmation of the former ſentence. and ſhewes, that heauen and earth ſhall paſſe and come to nought, before his merciemercy ſhall faile. Some are ſo fond to demand here how mountaines can remoue, or, how hilles ſhall fall downe? But they deſerue none anſwere, for it is a compariſon taken from things that ſeeme to be faſt and firmely rooted, thereby ſignifying, that the Church is much more ſtable and vnmoueable. The mountaines are very firme and ſtrong; neither doe earthquakes happen ſo often there as in plain and champian countries. The Lord then pronoū ceth, that though theſe great and huge mountaines ſhould remoue, or that heauen and earth ſhould meet, Pſal. 46.2. yet his couenant ſhall ſtand immoueable, and his merciemercy ſhall be perpetuall towards his Church.
And to this purpoſe it is ſaid in Pſalm. 93.1. That the Lord ſhal reigne, and that the world ſhall be ſtabliſhed that it can not be moued. And in Pſal. 102.26.28. The heauens ſhall periſh, but the Church of God ſhall remaine for euer. In the word merciemercy we are to note what the foundation of this couenant is: for we can hauehave no acquaintance with God, vnleſſe he freely receiue vsus by pardoning our ſinnes.
The couenant, is by him called the couenant of peace, becauſe the Lord therein offers vsus all that which belongs to our chiefe good: for vnderunder this word peace, the Hebrues vnderſtand all happines and proſperitie.Peace, taken for all proſperitie. Seeing this couenant then conteines a firme and ſtable bleſſednes, it muſt needs follow that all thoſe are miſerable which are excluded out of it. In that he ſaith, it is he who hath compaſſion, he againe confirmes that which we hauehave ſaid, namely, that he hath no other reaſon to ſhew merciemercy, but becauſe he is pitifull, and readie to forgiue, Chap 55.7.
Verſ. 11. O thou afflicted and toſſed with tempeſt, that haſt no comfort: behold, I will lay thy ſtones with the Carbuncles, and lay thy foundation with Saphirs.
The glorie of the ſecond Temple greater then the firſt, in this and the next verſe.HE proſecutes the ſame argument, and promiſeth, that the Lord will put the Church into her firſt glorie; yea, that he will cauſe her to ſhine exceeding clearely, in that ſhe ſhall be more gloriouſlie beautified then before, euen as if ſhe were whollie built with pretions ſtones. Haggai in Chap. 2.10. ſhewes the ſame in a word, when he ſaid that the glorie of the ſecond temple ſhould exceed the firſt.
Wee neede not ſtand to decipher out the qualities of theſe precious ſtones, which Iſaiah heere mentions, ſeeing the Hebrue expoſitors themſelues agree not together in this behalfe. It is enough that wee hauehave the ſenſe of the place. Now this maner of ſpeech hath great weight in it to aſſwage the ſorrowes of the faithfull: for it is as much in effect, as if he had ſet the little barke of the Church cleare off the ſands, when it was now in danger of drowning. As oft therefore as we ſee her ride in boiſterous vvaues, and preſſed with infinite calamities, yea, and depriued of all conſolation, let vsus remember that theſe miſeries are meanes to prouoke God to giuegive her ſuccor.
Verſ. 12. And I will make thy windowes of Emerandes, and thy gates ſhining braſſe, and all thy borders of pleaſant ſtones.
BY theſe ſimilitudes he ſhewes, that the eſtate of the Church ſhall be more excel…t then it was wont to be, as we hauehave noted before. The Church is heere compared to a building, a ſimilitude which we often meer withall in the holy ſcriptures, and therefore the Prophet layes downe a platforme of a ſtately and ſumptuous building. But wee are to note, that God is heere made the maſter vvorkeman of this building, for the whole worke muſt be attributed vntounto him.
Some may aske what the Prophet meanes by Carbuncles, Saphires, verſ. 11. Pearles, Obiect. and other pretious ſtones: for S. Paul hath noted out the doctrine of the Goſpell by a like ſimilitude: I hauehave laid (ſaith he) the foundation as an expert maſter-builder: and if any build vponupon this foundatiō, gold, ſiluer, pretious ſtones, wood, hay, or ſtubble, eueryevery mans worke ſhall be made manifeſt, 1. Cor. 3.10.12.13. I anſwere, Anſ. the verſe following will ſhew whether the Prophet meant the ſame thing heere or no.
Verſ. 13. And all thy children ſhal be taught of the Lord, and much peace ſhall be to thy children.
HEnce wee may eaſily collect, that Iſaiah ſpake not in the former verſes of doctrine but of men,The former things ſpokē not of doctrine, but of men. whereof the ſpirituall building of the Church is compact. I grant, the Church is builded by doctrine, but that is done in gathering men in, and by fitting them to be liuely ſtones in this building, 1. Pet. 2.5. See the difference now betweene Paul and Iſaiah. Paul referres pretious ſtones to doctrine, and Iſaiah to the gifts of the holy Ghoſt, wherewith men are inriched and endued, that of them a Church may be reared vp. But the diuerſitie of gifts wherewith the Lord adornes his ſeruants are to be obſerued. For all are not Saphires or Carbuncles: the Lord diſtributes to eueryevery one his meaſure according to his own wil, 1. Cor. 12.11. Eph. 4.7.11. Whence wee alſo are to remember, that whatſoeuer ſerues for the adorning of the Church, proceeds only from the meere grace of God. For if wee be Carbuncles and Saphires becauſe wee are taught of God, then it followes that we get not this honor by nature.
Now the Lord teacheth vsus two waies, namely, by the externall miniſtrie of man, and by the ſecret reuelation of the holy Ghoſt. Ieſus Chriſt ſhewes in Ioh. 6.45. which of theſe teachings the Prophet heere ſpeakes of: for he alledgeth this text, and therefore we neede not ſeeke for a better expoſitor.Chriſt the beſt expoſitor of this place. It is written in the Prophets (ſaith he) And they ſhall be all taught of God. Whoſoeuer then hath heard and learned of the Father, commeth vntounto me. If this place then ſhould be vnderſtood of the externall preaching, that which Ieſus Chriſt concludes hence would not be firme enough. For this is no good conſequence, The Goſpell is preached, therefore all beleeue: for many reſiſt it, others openly ſcorne it, and ſome are hypocrites. The elect only who are choſen to eternall life become teachable, to whom properly it belongs to be accounted in the number of Chriſt his true diſciples. The Goſpell I grant is preached indifferentlie both to the elect & caſtawaies, but the elect only come to Chriſt, becauſe they are taught of God. Hence let vsus conclude then, that the Prophet ſpeakes in this place of them, and of none other.
The maner how we become pre…ious ſtones, fit to ſerue Gods ſpirituall building.By this we may ſee, how and by what meanes wee are made liuing and pretious ſtones to ſerue in the building of the Lords ſpirituall temple, to wit, vvhen the Lord hath ſquared and poliſhed vsus by his holy ſpirit: and to the outward preaching of his vvord, ioines the inward power and efficacie of the ſame ſpirit. And thus we are alſo taught how great the peruerſitie of mans vnderſtanding is, in that it can not be bowed nor reformed, vnleſſe the Lord worke vponupon the ſame mightily by the powerfull operation of his bleſſed ſpirit.
Our Prophet hath conioined theſe two maners of teaching together, to wit, both the inward, and the outward. For he calles thoſe the children of the Church, who are taught of the Lord: if they be children, then hauehave they bin conceiued in her womb, and nurced vp in her lap, firſt with milke, afterward with ſtrong meate, 1. Cor. 3.2. Hebr. 5.12.13.14. vntill they grow vp, and become perfect men in Chriſt Ieſus, as Paul ſpeakes Epheſ. 4.13. The outward miniſtrie of the word then is required if we will be his diſciples.
Whence it appeares, how abſurd and blockiſh the rauing of thoſe fantaſticall ſpirits is, who peruert this teſtimonie, to ouerthrow the preaching of the word, and the miniſtrie of the Church. For children of the Church can they not be,Anabaptiſticall reuelations taxed. vnleſſe they will be nouriſhed vp in her lap. Let them goe then with their ſecret reuelations; for the holy Ghoſt teacheth none but ſuch as ſubmit themſelues vnderunder the Churches miniſtrie. Well may ſuch be the diſciples and children of Satan, but not of God, ſeeing they contemne the order which hee hath eſtabliſhed. For theſe two points, to wit, the children of the Church, and the ſchollers of God, are ſo lincked together, that thoſe who refuſe to be taught of the Church ſhall neuer be Gods diſciples.Whoſoeuer refuſeth to be taught of the Church, ſhal neuer be Gods diſciple. I grant they muſt be aptly diſtinguiſhed, euen as Iſaiah alſo doth, leſt that be attributed to men which only belongs to the power of the holy Ghoſt. And yet they muſt be ſo lincked one to the other, that we muſt know that in this worke God will ſerue his turne by man.
Moreouer by this verſe we are taught, that Gods calling works with efficacie in his elect. S. Augustine S. Auguſtine.hath prudentlie pondered this place, and very fitlie applies it againſt the Pellagians,Pellagians, here…iques. who extolled mans free will againſt the free grace of God. Theſe Heretiks I grant ſeemed to attribute ſomewhat vntounto Gods grace, but in ſuch ſort, that they left it to the free will of man either to chuſe or refuſe: which our Papiſts do at this day,The Papiſts become Pellagians. who affirme that eueryevery one may reiect or receiue this grace. But all, ſaith S. Augustine, ſhall be taught of God. His diſciples therefore are taught with efficacie, and follow his calling, Ioh. 10.27. He alſo alledgeth that ſixth of Iohn by vsus cited before, whence it manifeſtly appeares that it proceeds not from any free election that man hath in himſelfe, to be able to bow his will which way him liſteth.
We are alſo to note hence what account the Lord makes of his doctrine, whereby he fits vsus for this building, to the end we may be Pearles, Saphires and Carbuncles. For thoſe that goe about to erect a Church without the preaching of the word, ſhall rather build a Stie for Hogs, then a Church for God.Thoſe that will build a Church without the preaching of the word, ſhall rather build a Stie for Hogs, then a Church for God. By this alſo we may learne what to iudge of that infolded faith wherof ye Papiſts tattle ſo much: for thus they would make men to differ in nothing from brute beaſts, that ſo they might play the Merchants with them openly, without controle. But I trow, if we be taught of God, it is no reaſon we ſhould reſemble vnreaſonable beaſts.
It may be demanded, Queſt. whether the Patriarks, Prophets, and other of the faithfull vvere taught of God vnderunder the law or no? Anſ. Certainely they were. But our Prophet ſpeakes heere by way of compariſon. For vnderunder Chriſt the Lord ſpake ſo euidentlie, that he openly manifeſted himſelfe to be the teacher of his Church, and after he gathered to himſelfe a great number of diſciples. Moreouer, this place accords with that of Ieremiah, Chap. 31.34. And they ſhall teach no more eueryevery one his neighbour, nor eueryevery man his brother, ſaying, Know the Lord, for all ſhall know me from the leaſt of them to the greateſt, ſaith the Lord. Wherefore if it were of neceſſitie that all the children of God in old time were the diſciples of ye holy Ghoſt, much more ought we to be ſo in theſe times, ſeeing this prophecie properly belongs to the kingdome of Chriſt.
And there ſhall be abundance of peace.] By the word peace, he meanes felicitie,Peace, taken for felicitie. that is, all good things. Hence we are to gather wherein mans chiefe happines conſiſts, namely,Mans chiefe felicitie. in hauing our minds illuminated of God, to comprehend that ſaluation which is manifeſted to vsus in Chriſt. For as long as wee bee ſtrangers to this knowledge wee are the vnhappieſt people vnderunder heauen; for ſo the very bleſſings of God are turned into curſings, Mala. 2.2. till they be ſanctified vntounto vsus by faith.
Verſ. 14. In righteouſnes ſhalt thou be establiſhed, and be farre from oppreſſion, for thou ſhalt not feare it: and from feare, for it ſhall not come neere thee.
As God is the teacher of his Church, ſo will he be her protector.HIs meaning is, that God ſhall bee the workeman and Maſter builder of his Church. I am not ignorant that others expound it otherwiſe, and take righteouſneſſe for good workes: which expoſition hath ſome ſhew of reaſon in it, becauſe the Prophet hath before ſpoken of the doctrine of faith: and wee are taught, to the end we ſhould liue holily and righteouſly. But the Prophet hath another ſcope, namely, that the Church ſhall bee reſtored vnderunder the conduct of God, who would bee her protector and defender. For heere hee oppoſeth righteouſneſſe to that violence and oppreſſion, whereby the Church was ruinated: or rather, by this word he notes out the firmnes and ſtabilitie of it. As if hee ſhould ſay; This ſhall be no building of ſtones nor timber, which may hauehave ſome faire gloſſe ſet vponupon it for a time, becauſe God will faithfully maintaine the worke of his owne hands: and in regard he is iuſt, he will cauſe her, being reſtored to her perfect eſtate, to ſtand for euer. Let men conſpire what they will then to worke the ruin of the Church, their practiſes ſhall all come to nought; becauſe God will preſerue her by his righteouſneſſe. Wee hauehave ſeene the like ſpeech heertofore. This plaine interpretation therfore contents me,Reade the expoſition of the verſe following, for the better vnderſtāding of this. though the other may ſeeme more plauſible to many.
Verſ. 15. Behold, the enemie ſhall gather himſelfe, but without me: whoſoeuer ſhall gather himſelfe in thee, againſt thee, ſhall fall.
The Church muſt not promiſe to her ſelf… any ſeeme reſting place in this world.THe ſumme is, that albeit many riſe vp to ouerthrow the Church, yet ſhall all their plots and aſſaults be defeated, and vaniſh into ſmoke. Yea, it ſeemes that God not onelyonly promiſeth helpe againſt the open enemies, but alſo againſt them vvithin: for many creep into the boſome of the Church, as if they meant to be her children: but afterward, they fall like vipers to eate out the bellie of their mother. Some tranſlate; In aſſembling, he ſhall aſſemble againſt thee: vnderſtanding this of all the enemies of the Church in generall. This is the moſt receiued interpretation: neither doe I reiect it, prouided that wee therewithall comprehend the wiles, ambuſhes, and treaſons wherewith the Church is aſſailed. And no doubt but that is heere expreſſed, which is contained in the ſecond Pſalme; to wit, the tumults and conſpiracies againſt Chriſt and his Church: for not one, but many nations riſe vp againſt her, and yet it is very likely that the Prophet heere expreſly ioines the domeſtike enemies, and thoſe from without, who crept in to aſſaile her in her owne boſome as it were. For it is ſaid, in thee, againſt thee: that is to ſay, they ſhall ſet vponupon thee from within, yea euen in the middeſt of thee.
To bee ſhort, his meaning is, that the Church ſhall neuer inioy ſuch abundance of peace, but ſhe muſt looke for many aduerſaries that will aſſaile her. Obiect. But how agrees theſe things together, may ſome ſay? for in the former verſe he ſaid ſhee ſhould be farre from oppreſſion, and from feare, for it ſhould not come nigh her? And now he ſhewes ſhe ſhall hauehave intestine conſpiracies. Anſ. But the Prophet hath added this in very fit ſeaſon, leſt the faithfull ſhould promiſe vntounto themſelues a ſecure reſting place in this world, as if the wicked and hypocrites ſhould no way moleſt her. The Church then you ſee, is ſo deliuered from reproches and oppreſſion, that ſhe is perpetually to incounter with open and ſecret enemies: for Satan wil eueryevery day be raiſing vp of new alarums againſt her, ſo as by his good will, ſhe ſhall not hauehave a minute of reſt. This therefore is a correction as it were of the former ſentence, teaching the faithfull to be alwaies vponupon their watch, and neuer to promiſe themſelues any truce. But for our comfort, the Prophet addes a promiſe; namely, that the Lord will protect her in the mi…ſt of all dangers.
Without God, ſignifies as much, as in vaine, or without any good ſucceſſe.The plots of the wicked ſhall be all brought to nought: and why? For his meaning is, that the plotting of the wicked ſhall come to nought, though they buſie all their wits, and doe the worſt they can. They ſhall caſt themſelues headlong into an headleſſe rage, but the onelyonly hand of the Lord ſhall giuegive his people an happy euaſion and iſſue. Now hee alludes to that which was ſaid before, namely, that the Chaldeans ſhould come vnderunder the conduct of God, to deſtroy the land of Iudeah. The people were then deſtroied becauſe God was their enemie: but now the enemies comming to aſſaile the Church without God, that is to ſay, without his fauour, they ſhall flee and be confounded.
Which hee better expreſſeth by and by after, ſaying; Hee that ſhall gather himſelfe in thee, againſt thee, ſhall fall. That is, whatſoeuer hee hath imagined againſt thee, ſhall fall vponupon his owne head: yea, thogh the whole world ſhould riſe vp againſt thee, yet ſhould it cruſh and ouerwhelme it ſelfe by the owne burthen.
The particle in thee, is to bee noted: for when the Lord driues our enemies farre off from vsus, then we grow confident: but if they approch and draw neere, then wee are out of heart. Therefore he ſaith, though they pierce euen to thine inward parts, yet will the Lord deſtroy them, and deliuer thee.
Verſ. 16. Behold, I hauehave created the ſmith that bloweth the coales in the fire, and him that bringeth forth an instrument for his worke, and hauehave created the destroier to deſtroy.
THe Lord ſheweth how eaſie it is for him to deliuer his Church from the wicked enterpriſes of his enemies:God knowes how to work well by euill inſtruments. for they can accompliſh no more then that which hee permits them to doe; yea he vſeth them as his inſtruments to chaſtiſe his children withall. Now this may as fitly bee referred to the Chaldeans, as to the reſt of their enemies, which afterward moleſted the choſen people of God. If wee receiue the firſt ſenſe, God plainly ſhewes, that in a moment hee can chaſe them away, whom he hath brought together; and bring them downe, whom hee hath exalted. And if we referre it to Antiochus, and his like, the ſenſe will not be much different; to wit, that euen thoſe ſhall not hurt as they would; for they ſhall not ſo much as remooue their leaſt finger without Gods leaue.
Obiect. But doth not the Prophet ſeeme to contradict himſelfe? For in the former verſe hee ſaid, that the wicked ſhould aſſaile the church vvithout the Lord: and heere hee ſhewes that they fight as it were vnderunder his colours, and that vnderunder his conduct and authoritie, they waſte and deſtroy the Church? I anſwere, Anſ. we muſt conſider the oppoſition; namely, that the Lord had raiſed vp the Babylonians to ſcatter the Church: for wee are to note the ſimilitude of the deluge, mentioned in the ninth verſe, whereby he ſignified an vtter deſtruction: ſo as the Church was then in a maner cleane waſted by the Babylonians, whom he vſed for that ſeruice. But he there proteſts to moderate his indignation ſo as he will neuer ſuffer the enemy to aboliſh his Church againe, though for a time he giuegive the ſame ouer to be chaſtiſed by their hand. Indeed that is the enemies drift; for they imploy the vtmoſt of their power and force, to bring the Church to confuſion and vtter ruine, but the Lord repreſſeth their rage, in regard they doe it without him, verſ. 15. that is to ſay, Ʋ Ʋithout his commandement.
Some expound, that the Smith is created for his worke: that is to ſay, to practiſe his owne death: and the destroier to deſtroy himſelfe. But I thinke the firſt ſenſe is more ſimple, where the Lord ſaith, that hee createth the deſtroier; it is not onelyonly referred to their nature, as they are borne men, but to the act of deſtroying: and yet wee muſt not lay the blame vponupon God, as if he were the author of the vniuſt crueltie which remaines in men: for God conſents not with their wicked will, but diſpoſeth of their indeuors by his ſecret prouidence, and vſeth them as the inſtruments of his wrath. But we hauehave handled this matter in another place.
Verſ. 17. But all the weapons that are made againſt thee ſhall not proſper: and eueryevery tongue that ſhall riſe againſt thee in iudgement, thou ſhalt condemne. This is the heritage of the Lords ſeruants, and their righteouſneſſe is of mee, ſaith the Lord.
HE againe repeates that which was noted before; namely, that the wicked ſhall loſe their labours, let them plot as much as they will: for their violent determinations are conducted and held ſhort by the ſecret counſell of God. Now he vſeth the particle All ſignifying that the wicked ſhould hauehave meanes of all ſorts, and in great number, to worke the Churches ouerthrow: but all ſhould vaniſh like ſmoke, becauſe the Lord would repreſſe them. God indeede permits them to worke their wils for the triall of the faithfull: but after patience hath had her perfect worke in them, he ſtrippeth the wicked of all the force and power in which they truſted. Now hauing ſpoken in generall of the vveapons and inſtruments of warre, wherewith the vngodly inuade the Church;The tongue a peſtilent enemie. hee names the tongue expreſly, which is the moſt peſtilent and deadly weapon of all: Iames 3.8. For the wicked content not themſelues to rent and teare the ſeruants of God by outrages and ſlanders, but they alſo labour as much as in them is, to extinguiſh the truth of God, and to alienate mens mindes from the louelove of it: and this ought more to pierce and wound our hearts, then if we were to loſe our liues an hundred times. Adde alſo that good men are more deeply wounded with falſe imputations, then with the deepeſt gaſh that can be giuen them with a ſharpe ſword? and therefore we muſt not ouerpaſſe this mortall and deadly weapon of the tongue.
Afterwards when hee addes, that theſe tongues riſe vp in iudgement: it is to ſhew that the wicked ſhall be ſo bold and inſolent, that they ſhall maliciouſly prouoke and moleſt the children of God; yea they ſhall doe it in iudgement: for they couer themſelues vnderunder goodly pretences, that they may make the world beleeue their cauſe is exceeding good. As when the Papiſts call vsus dogs, heretikes, and ſchiſmatikes; they plead againſt vsus in iudgement (as you would ſay) and will be eſteemed the defenders of the Catholike faith, though they onelyonly be the vpholders of idolatry and lies. And yet their accuſations are painted ouer with ſuch colours, that ſo they may make vsus the more odious among them, who are ignorant of our iuſt cauſe. But admit they aſſaile vsus with open violence by the ſmitings of the tongue, Ier. 18.18. or with any other weapon, yet let vsus not doubt but we ſhall be more then conquerours, as this prophecie witneſſeth: for the victorie is heere promiſed vsus. Seeing therefore we may be bold to relie vponupon the truth of it, let vsus buckle our ſelues to the combat, with a ſtout and inuincible courage.
This is the heritage.] Hee ſhewes that the Lord hath giuen this to his ſeruants as it were by the right of their inheritāce, whereof they ſhall not be defrauded: for as there is no title ſo ſure as that of an inheritance, ſo he alſo ſhewes, that the ſeruants of the Lord ought to aſſure themſelues of this priuiledge aboue any thing in the world beſides, namely, of his protection and perpetuall ſafegard, by which he defends and keepes all his, from all dangers whatſoeuer.
Righteouſneſſe is heere taken for that which we commonly call, Their right. To conclude, his meaning is,Leur droit. that the Lord will ſhew himſelfe the protector of his Church, that he may maintaine their innocency. As oft then as men offer vsus any violence, let vsus learne to run ſtraightway to God: for in regard we ſeeke to other helpes, it comes to paſſe that wee are deſtituted of his defence and protection.