Commentary on Isaiah, Commentary on Isaiah · Chapter 60

Commentary on Isaiah · Commentary on Isaiah · Chapter 60

p. 612THE LX. CHAPTER.

Verſ. 1. Ariſe O Ieruſalem; bee bright: for thy light is come, and the glorie of the Lord is riſen vponupon thee.

In Chap. 59.21. hee ſpake of the word, now hee ſpeakes of the efficacie of it.IN this place the Prophet ſhewes what the efficacie of this word is, whereof hee ſpake in the former Chapter. For he comforts the church in her low and afflicted eſtate, and restores her to her brightneſse. And in reſpect that he repreſents the perſon of God, he heere manifeſts his authoritie: and for that cauſe, vſeth a commandemēt, that he might giuegive his ſpeech the greater weight: as if by his abſolute power, he placed the Church in that happy eſtate, which hee before promiſed her. The ſumme is, to aſſure the faithfull that the Prophet ſpake not as in the aire, but effectually.

Now he commands her to Ariſe, in regard that before he ſaid, ſhe ſate vponupon the ground: which two words are oppoſites. In the 47. Chapter of this booke, hee ſaid to Babylon; Come downe, and ſit in the duſt. And in Chap. 32.18. he ſaid of the Iewes themſelues; My people ſhall ſit in the duſt: and yet on the contrarie, in Chap. 52.1, 2. hee ſaith; Ariſe, Ariſe. O Zion, put on the garments of thy beautie: ſhake thy ſelfe from the duſt. Now in this place againe hee raiſeth vp the Church, as if he tooke her by the hand, to the end ſhee might againe recouer her ſeate of honor, who now ſate in the duſt, wholly couered ouer with filth and dung.

Now that the poore Iewes might not by reaſon of the darkneſſe of their euils, be vtterly ouerwhelmed with deſpaire, hee telles them that the light which had been ſmothered for a time, ſhould immediately breake forth againe. Heerein alluding to the ordinarie courſe of the day, ſucceeding the night. As if he ſhould ſay;Simile. The Lord hauing compaſſion vponupon thee, will draw thee out of theſe obſcure dungeons, in which thou haſt ſo long bin held priſoner. I hauehave ſatisfied my ſelfe in correcting thee, it is time now therefore thou ſhouldeſt begin to take ſome eaſe. And therefore by the word To ſhine, vnderunder a figure hee meanes a recouery of health, and a floriſhing eſtate: as heeretofore by darknes, Chap. 58.10. and 59.9. he ſignified the calamitie of the Church.

But heerewithall he admoniſheth her, that this light ſhall ariſe vntounto her from none but from the brightneſſe of Gods countenance, at ſuch time as he ſhall bee pleaſed to manifeſt ſome tokens of his fauour: for all things fall out to the beſt, when the Lord lightens vsus with his brightneſſe: but if he be againſt vsus, we cannot poſſible meete with a greater miſery nor infelicitie.

Verſ. 2. For behold, darkneſſe ſhall couer the earth, and groſſe darkeneſſe the people: but the Lord ſhall ariſe vponupon thee, and his glorie ſhall be ſeene vponupon thee.

NOw hee amplifies this grace which hee mentioned before by way of compariſon,An amplification of the grace mentioned in verſ. 1. to the end wee might conſider of the infinit louelove which God beares to his elect; yea and how great the priuiledges are, which are giuen and granted vntounto them by him. The ſumme is, that whileſt the world is preſſed, and in a maner ouerwhelmed vvith infinite miſeries, God vvill hauehave care ouer his people to inrich them vvith ſundry benefits. He ſhewes then that the light of grace and fauour, mentioned in the former verſe, ſhall not be common to all, but particular to the people of God. Wee told you before that the word brightneſſe, notes out the floriſhing eſtate of the church; but yet wee muſt not iudge thereof by any outward appearance: for the Prophet flies an p. 613higher pitch. Neither make I any doubt, but he here propounds vntounto vsus a ſpiritual brightneſſe and light. Otherwiſe the phraſe of ſpeech which hee vſeth in verſ. 3. (namely, that the Gentiles ſhould walke in this light) would not agree. And the coherence of the text of this chapter with the former, ſhewes it plainely. For in verſe 21. of chap. 59. hee ſaid, that the couenant was encloſed in the vvord and ſpirit: from the oppoſition then, it is eaſily gathered, that the felicitie promiſed to the Church in the beginning of this Chapter conſiſts in ſomewhat elſe then in meate, and drinke, idleneſſe and carnall ſecuritie. Nay, let vsus rather conſider of the matter aright, and wee ſhall ſee, that ſince that time, all the Gentiles were not couered with a cloud of miſeries, whileſt the Iewes in the meane while enioyed their eaſe. Seeing then the condition of the Church is ſeparated from the ſtate of the whole world; the benefit which Iſaiah poſſeſſeth the Church of in this place, is ſpirituall. As alſo this brightnes which he promiſeth, is ſpirituall. This therefore belongs to the ſpirituall kingdome of Chriſt, whereby the light of the Goſpell enlightned all parts of the world. Yea, the ſtrange nations were enlightned by it.

To this appertaines that which followeth, The Lord ſhall ariſe vponupon thee. For albeit hee ſhewed that Gods fauour ſhould appeare by manifeſt ſignes and effects: yet he leaues not out that which was the principall: namely, that the faithfull ſhould ſenſiblie perceiue that hee was their father, to the end they might wait for their ſaluation from him.

Doctrine 1 Hence let vsus gather, that we are ouerwhelmed with darkeneſſe, till ſuch time as the Lord lightens vsus with the teſtimonie of his free adoption. I ſpeake of all mankind: for Jſaiah teacheth that this quickning light proceeds from God only: thereby to ſignifie that it is the eſpeciall gift of his owne hand. Secondly, Doctrine 2 we are to note, that the Church only partakes of this brightnes, y^t is, the elect of God. Whence it followes, that it is no common or naturall gift: but ſuch a one as with which the Lord ſupplies the common defect of mans nature. And hereby alſo wee perceiue that there was neuer any ſparke of true light,No light out of the Church. but in the Church. For all men beſides are enwrapped with darkeneſſe, albeit they thinke to be in the light, and that they hauehave a great ſplendor: neither can they be deliuered out of this darkneſſe, but by the light of the Goſpell. He addes the word glorie. For after the Lord hath once receiued vsus into his fauour, he ſo continues the ſame vntounto vsus, that his benefits doe daily more and more flow in vponupon vsus with greater increaſes.

Verſ. 3. And the Gentiles ſhall walke in thy light, and kings at the brightnes of thy riſing vp.

A confirmation in this and the verſe following.THe Prophet now confirmes that which we were ſaying, to wit, that men hauehave no light of their owne, but that whereby the Lord enlightens them through his word. All will confeſſe ſo much; but they doe not worthilie eſteeme of this grace as they ought: they onelyonly take it for ſome common thing which appertaines naturally to euerie man: but here it appeares that it is ſupernaturall. And therefore it muſt be diſtinguiſhed from nature; as the repetition of theſe wordes, vponupon thee, ſufficientlie ſhewes. Firſt then let 1vsus hold it for certaine, that this benefit proceedes 2onelyonly from God: ſecondly, that all indifferentlie do not partake hereof, but the elect onelyonly, whom the Lord enlightnes by his free grace, that he might exempt them out of the common rancke of other men.

Now this is done by Chriſt, who is called the ſunne of righteouſneſſe: Mal. 4.2. becauſe we are inlightned by his beames. Moreouer, the Prophet teacheth, that the grace which was communicated vntounto the Iewes, ſhall bee ſpread far and wide. According as the words of the couenant often ſound, In thy ſeede ſhall all the nations of the earth bee bleſſed: Gen. 22.18. For the light which was proper onelie to a particular nation, would bring no benefit at all to others. But for as much as the doctrine of the Goſpell was to be ſpread into all parts of the world, Iudea bare this light; that from thence it might ſhine to the Gentiles, who ſaw not one ſparkle thereof before. For in that he makes this light proper to one people, he ſhewes that the world could not otherwiſe be enlightned nor attaine to the participation of this benefit, but in ſeeking this light in that word which came forth of Iudea, and was heard in Ieruſalem; where the lampe of the Lord was kindled; and from whence the Sunne of righteouſneſſe caſt his beames, that thence he might afterwards enlighten all the habitable corners and quarters of the earth. As in chap. 2.3. wee hauehave ſeene, That the law went forth of Sion. There is no light then, but in the doctrine of the Prophets: ſo that whoſoeuer they bee that recoile backe from it, they falſely bragge of vvalking in this light.

By the brightneſſe of thy riſing vp, hee alludes to the breake of day. For as the morning ſtar begins the day, by ſtriking thorow the heauen onelyonly, and foorthwith the ſunne ſhines ouer all the world: ſo the breake of day began firſt in Iudea; whence the light aroſe, and ſpread it ſelfe throughout the vvhole vvorld. For there is no corner of it, which the Lord hath not enlightned with this light.

He mentions kings, This light belongs as well to Kings as to common perſons.that we ſhould not imagine this light belonged to the common people only, but to Princes and great Lords, who otherwiſe doe much pleaſe themſelues in their dignities. Truely, the honour which he here attributes to the Church is exceeding great, ſeeing her brightneſſe ſhall bee ſo glorious, that it ſhall draw vntounto her,As the Moone drawes her light from the ſunne, ſo the Church borrowes her light from Chriſt. kings and nations. He calles it the Churches light, not becauſe ſhee hath any light of her ſelfe; but in regard ſhee borrowes it from Chriſt, as the Moone takes her light from the Sunne.

Verſ. 4. Lift vp thine eies round about, and behold: all theſe are gathered p. 614and come to thee: thy ſonnes ſhall come from farre, and thy daughters ſhal be nouriſhed at thy ſide.

BY many words he confirmes this promiſe touching the reſtauration of the Church, which ſeemed a thing altogether incredible: and therefore was a matter hard to bee beaten into the heads of the Iewes, in an eſtate wherein things were ſo perplexed and confuſed. For then none but the kingdome of Iudah ſtood: which daily decaied, till at laſt it fell flat to the ground. Afterwards, when the people were carried away captiue, all things grew ſo deſperate in theſe horrible ſcatterings and wofull ruines, that as it ſeemed the Church was vtterly aboliſhed. It was needful therfore that this doctrine ſhould be many waies confirmed, that mens minds, which of themſelues are too much inclined by nature to diſtruſt,Men inclined ouermuch by nature to diſtruſt. might no longer remain intangled with doubtings. For this cauſe then he brings the Iewes as it were, to y^e thing done, notwithſtanding it were yet farre off: to the end they might aſſure themſelues no leſſe of y^e accompliſhment thereof, then if the thing were alreadie effected before their eies.

Now hee commands the faithfull to lift vp their eies on high, that is to ſay, aboue al humane thoughts: for whileſt we remaine fixed to outward appearances, wee cannot ſauour the fruit of theſe promiſes. He ads round about, that they might certainlie know the people ſhould not come from one nation alone, but from all parts, to be knit together into one bodie. Neither doth hee alone promiſe an end, and a remedie to the ſcattering which was to come, as in Pſalm. 147.2. and chap. 56.8. that God vvould gather in the ſcattered of Iſrael: but this gathering ſhould extend it ſelfe further off. For it ſignifies that there ſhould be a wonderfull change in the world: ſo as thoſe who before vvere ſtrangers and diuided, ſhould be gathered into one bodie. To conclude,A teſtimonie …ouching the calling of the Gentiles. the ſpreading of the Church to the vtmoſt bounds of the earth is here noted out vntounto vsus. We muſt alſo ſupplie a cloſe oppoſition here, which manifeſts that miſerable and wofull eſtate whereinto all mankind is plunged till we be gathered in vnderunder the conduct of Chriſt.

Some, by ſonnes allegorically vnderſtand thoſe who were ſtrong and ſtedfaſt in faith: and by daughters, the weake. But I thinke the Prophet was not diſpoſed to ſpeake ſo acutely. I therefore take it ſimplie thus, That ſonnes and daughters ſhall in time to come, runne vntounto the Church. That is to ſay, ſhall not onelyonly be begotten within doores, but without alſo: yea, euen in the furtheſt parts of the world. For the wombe of the Church ſhall no more be ſhut vp in a corner of the earth, but ſhall ſpread it ſelfe as farre, and as wide, as the whole world hath any ſpace.

Verſ. 5. Thou ſhalt ſee and ſhine: thine heart ſhall be aſtoniſhed, and enlarged, becauſe the multitude of the ſea ſhall be conuerted vntounto thee, and the riches of the Gentiles ſhall come vntounto thee.

THeſe things at the firſt bluſh ſeeme to hauehave ſome repugnancie in them;By ſpeaking in the preſent tence verſ. 4. hee ſhewed the certaintie of the promiſe ſpeaking; now in the future, hee teacheth them to be patient. ſeeing in the former verſe he ſpake in the preſent tence; and now in the time to come. But there hee ſpake of the eies of faith, which apprehends that, that men cannot comprehend by nature: here, hee handles that which concernes the euent of the thing it ſelfe. Or, rather; by ſpeaking in the preſent tence before, he meant to ſignifie the truth and ſtedfaſtneſſe of the promiſe: and now reſtraines the ſame ſentence; to teach the faithfull to limit themſelues within the bounds of patience. Beſides, howſoeuer the promiſes of God be for a time ſhadowed from mens ſight: yet doe the faithfull cleerely behold them by faith; ſo as they wait for the vndoubted accompliſhment thereof, though others will beleeue nothing at all of them.

And ſhine.] Becauſe the verb Nahar, ſignifies to ſhine, and to flow foorth, it may be tranſlated both waies. For we may referre it to that ioy which carrieth and cauſeth the Church to ouerflow, when ſhee growes and increaſeth in this world: or, to that decking of her, which makes her to ſhine. But it ſeemes to agree but vntowardly with the text, that hee couples aſtoniſhmēt, with brightnes or ioy. Truely I doubt not but by this word hee vnderſtands ſuch an amazedneſſe as ariſeth from an admiration and wonderment, with which the Church ſhall be rapt vp and carried away in ſeeing her ſelfe to riſe to ſuch an vnexpected honour, and to be exalted to ſo high a degree of glorie. As if he ſhould ſay, The greatneſſe of this worke ſhall be ſuch, that it ſhall farre ſurmount thy hope. It is no aſtoniſhment then that is conceiued through ſome feare of danger or calamitie; but ſuch as we ſee to happen in great wonders, which ſurpaſſe the reach of our vnderſtandings: when being aſtoniſhed wee are for the time as in a dreame: Pſalm. 136.1. And this trembling ſutes very well with ioy.

Verſ. 6. The multitude of Camels ſhall couer thee: and the Dromedaries of Midian, and of Epha: all they of Sheba ſhall come: they ſhall bring gold and incenſe, and ſhew forth the praiſes of the Lord.

7. All the ſheepe of Kedar ſhall bee gathered vntounto thee: the Rammes of Nebaioth ſhall ſerue thee: they ſhall come vp to bee accepted vponupon mine Altar: and I will beautifie the houſe of my glorie.

VNderUnder borrowed ſpeeches the Prophet deſcribes the glorie of the Church, and applies his doctrine, both to the time and perſons, with which he had to doe. For wee muſt keepe that in mind which we hauehave often p. 615ſaid,He that is truly conuerted vntounto God, will dedicate all he hath to his ſeruice. namely; that the Prophets had reſpect to the people whom they taught. And for that cauſe, mentioned the things beſt known, and the ceremonies moſt in vſe; that vnderunder the figures thereof, they might note out Gods ſpiritual worſhip and ſeruice. For it was good reaſon the Iewes ſhould bee firſt inſtructed: and the Gentiles (in the ſecond place) to whom the truth of theſe things is come. As if hee ſhould ſay; The people of farre Countries ſhall come with their riches, in the power of God.

And where he ſaith, the Church ſhall be enriched, it is not to be referred to the perſons of men: but in regard of the vnion which the head hath with the members, that which appertaines to God and Chriſt, is heere attributed to the Church.Abſurd collections from this place of Iewes and Papiſts. The Iewes deale abſurdlie therefore, who vnderunder colour of this propheſie, by their inſatiable couetouſnes deuoure all the riches of the earth: neither doe the Papiſts leſſe fondly wreſt theſe words to the maintaining of their riches, and ſuperfluous pomps.

Now he mentions Camels, incenſe, gold, and ſheepe, as hauing regard to that wherewith eueryevery region abounded in, thereby ſignifying, that all ſhould conſecrate vntounto God whatſoeuer they inioyed; and ſhould offer themſelues and all their riches vntounto him in ſacrifice. Doctrine. Whence wee are to gather, that we can not truly be conuerted vntounto the Lord, vnleſſe we offer vp vntounto him all that euer we hauehave: for theſe are thoſe ſpirituall oblations which he requires, 1. Pet. 2.5. Rom. 12.1.1. Pet. 2.5. Rom. 12.1.1 Pet 2:5Rom 12:1 which we can not poſſiblie denie him, if our hearts be truly dedicated and conſecrated vntounto him. The wicked abuſe the gifts of God to exceſſe and wantonnes, and as much as in them is corrupt them by an execrable prophanenes, but the faithfull who vſe them with good conſcience, conſecrate them vntounto the Lord. None can rightly ſay hee is the Lords then, vnleſſe he therewithall dedicates and conſecrates vntounto the Lord himſelfe and all that he hath.

As touching the regions here mentioned by the Prophet, it is not needfull for vsus to diſcuſſe in what place eueryevery one of them is ſituated. Notwithſtanding by the way we note, that he ſpeakes of ſuch as lay Eaſtward, and chiefly Arabia, and the places neere adioining, which he ſignifies by Kedar, and Nebaioth. Another abſurd collection of the Papiſts.The Papiſts hauehave alſo abuſed this place, to proue that Kings came from the EaſtKings of the Eaſt. to offer gifts vntounto Chriſt: wherein they ſhew themſelues too ridiculous, ſeeing the Prophet ſpeakes of all ſorts of people. But they ſnatch vp without iudgement all ſuch like places wherein mention is made of gold, or incenſe, as if the Prophets meant to ſpeake of the gifts which the wiſe men offred, Math. 2.11. There is nothing obſcure in this place then: for the Prophets meaning is, that God ſhall in time to come be called vponupon in eueryevery place, and all ſtrangers ſhall be gathered vntounto him to yeeld him obedience.

As touching the words, they ſhall come vp; ſome tranſlate, They ſhall come vp vponupon mine altar in good pleaſure. And this ſeemes to me not vnapt; as if the Prophet meant to ſay, that the offrings of the Gentiles ſhould be acceptable vntounto God. Others expound, They ſhall come vp acceptable: which ſutes not with the proprietie of this tongue. For Ratſon ſignifies good pleaſure, good will, or fauor: and therefore I thinke it ſhould be read as I hauehave tranſlated it, namely, that the oblations ſhould come vp in good pleaſure vponupon the altar; ſo as the words may thus be reſolued, They ſhall goe vp, to appeaſe God: for the altar was ordained, and the ſacrifices offred, to the end God might be mercifull and fauorable vntounto men, who according to his promiſe,Exod. 20.24.Exod 20:24 accepts the ſacrifice offred vponupon his altar: for then the Altar was the meane to obtaine Gods fauor.

The Prophet then expreſſeth three things here diſtinctly. For firſt when he ſaith,Three things noted in the ſacrifices of the Iewes. that the ſacrifices vvent vp, he alludes to the ceremonie which in old time they vſed in the ſacrifices, 1for they lifted vp their offrings: Exod. 29.24. Leuit. 8.29. to ſignifie, that they were to lift vp their minds, that ſo they might not be glued to the earth; or only, to fixe their eies vponupon that which was offred. Secondly, 2that theſe ſacrifices were acceptable vntounto God, that ſo they might be diſtinguiſhed from the ſacrifices of the Gentiles, which were offred without faith. Thirdly, vponupon the Altar, which 3only ſanctified the oblations: for whatſoeuer was offred vponupon any thing elſe was polluted and abominable. Moreouer, this figure ought to leade vsus vntounto the truth of it: for Chriſt is Gods altar, Chriſt, Gods Altar.as wee hauehave ſeene in Chap. 56.7. and vponupon him muſt we offer our ſacrifices, if we would hauehave them vvell-pleaſing vntounto God.

Beſides, vnderunder the beautie of the Temple he ſignifies the reſtauration of the people; in regard the principall part of their felicitie conſiſted in hauing the Temple wherein God was purely worſhipped to ſtand in perfect beautie. And there muſt wee begin, namely, to hauehave God reigne amongſt vsus, if we would be truly happie, for which cauſe the Lord minding to ſhew that his Church ſhall be reſtored, mentions the Temple, vponupon which he will put his glorie. As if he ſhould ſay, My houſe is now expoſed to the mocks of the Gentiles, but in the end I vvill put my glorie againe vponupon it, vvhereof it is now depriued. Now out of Zacharie, Haggai, and Malachi it appeares, that this was not accompliſhed preſentlie after their returne out of captiuitie: for wee muſt not thinke that there was that true dignitie in this ſumptuous building, wherby Herod Herod.would cunningly hauehave inſinuated himſelfe into the fauor of the Iewes. The dignitie or glorie here mentioned therefore appeared not till God opened the dore of heauen to Ieruſalem, and afterwards manifeſted the hope of eternall ſaluation to all the Iewes.

Verſ. 8. Who are theſe that flee like a cloude, and as the doues to their windowes?

BEcauſe the Prophet could not content himſelfe with mentioning this benefit of God, being rapt into an admiration,The Prophet amplifies this multiplication of the Church by an admiration. he cries p. 616out, Who are theſe? Which maner of ſpeech hath much more vehemencie in it, then if he had ſimply affirmed, that a great number did flee; yea, though he had vſed the ſame ſimilitudes. He meant then more fully to expreſſe how glorious this multiplying ſhould be, ſeeing he could find no fit words to ſet forth the ſame withall.Pſa. 110.3.Ps 110:3

Which flee as a cloud.] Some thinke that by this the Apoſtles are meant, who with an incredible ſwiftneſſe, ranne to the vtmoſt parts of the world. I grant this expoſition hath ſome colour: but the Prophet ſpeakes of the aſſembling of the whole Church, namely, that the nations ſhould runne vntounto it from all parts, with great nimbleneſſe and alacritie.

Simile.The ſimilitude of doues, which hee vſeth, is very apt for this purpoſe. For when theſe birds be in the fields, they ſeeme to be of the number of other wild birds; yet they belong to an houſe, and hauehave their louers, vntounto which they retire, and in which they make their neſts. So in like manner, the faithfull begin to know their gathering together, being illuminated by faith; that ſo they may withdraw themſelues out of that horrible ſcattering in which they are. Whoſoeuer ſhall conſider the miſerable and wofull ſtate of thoſe times, ſhall eaſilie perceiue how neceſſarie this aduertiſement was. For if the Prophets, who without ceaſing, had ſo many yeeres inſtructed the Iewes, reaped little or no profit thereby; what was to bee expected from the Gentiles, who were wholly eſtranged from God? Yet the Prophet hath not ſpoken exceſſiuely: but hee ſo admires the thing, that he alſo drawes vsus therewithall into admiration with him.

Verſ. 9. Surely the Iles ſhall wait for me, and the ſhippes of Tarſhiſh as at the beginning, that they may bring thy ſonnes from farre, and their ſiluer and gold with them, vntounto the name of the Lord thy God, becauſe he hath glorified thee.

That theſe things might hauehave the more weight, God himſe…fe is brought in ſpeaking.HAuing magnified the excellent benefit of this reſtauration, with all the praiſes he could poſſibly deuiſe, hee brings in God himſelfe ſpeaking, that his ſpeech might hauehave the greater authoritie. Some take To vvait heere, To deſire: as if he ſhould ſay; Let this be done, becauſe the ſtrange nations are as men affamiſhed, longing after him, by feeling themſelues deſtituted of life and ſaluation. Others take it ſimply, To hope: but the word alſo ſometimes ſignifies, To obſerue. And in this ſenſe Dauid takes it, in Pſal. 56, ſaying, The wicked waited for my ſoule: that is to ſay, they ſpread ſnares for my life. And in this ſignification wee may take it heere. They ſhall wait: that is to ſay, they ſhall obſerue my countenance,Pſal. 123.….Ps 123 as ſeruants are wont to depend vponupon the will of their Maſters: as if he ſhould ſay; Maruell not if ſo many nations runne after the Church, for the Iles vvhichwhich deſpiſe and reſiſt me now, ſhall be ſo attentiue to my voice, that they ſhall doe vvhatſoeuer I command them. And queſtionleſſe it appeares by the reſt of this verſe, that ſuch a kind of obedience is heere mentioned.

The ſhips of Tarſhiſh.] If any will, they may heere ſupply the particle of ſimilitude thus; As the ſhips of Tarſhiſh once ſailed vntounto Iudea, and brought that which was neceſſarie for the building of the Temple, and for mens vſe: ſo it ſhall come to paſſe, that they ſhall ſaile thither againe, and this interrupted nauigation ſhall recouer the firſt courſe.

By Tarſhiſh, that is, Cilicia, which was oppoſite to Iudea; vnderunder the figure Synecdoche, he vnderſtands all voyages and traffikes, which they made by ſea with ſtrange nations. Wee may alſo take it without figure thus; The ſhips of Tarſhiſh which were wont malapartly to ſcorne my Church, ſhall ſubiect themſelues to my authoritie, and thereunto ſhall bring children from a far Country.

Their gold is vvith them.] He againe repeates his former ſpeech, to wit, that the Gentiles ſhall ſo yeeld their obedience vntounto God, that they ſhall offer to him both themſelues and all theirs. The Popiſh Doctors doe heere againe (as I touched in verſ. 6.) ſhew their extreme impudencie,Impudencie of Popiſh Doctors, in their abſurd collections. Reu. 17.8. Perſianlike pride noted in the Pope and his Clergie.Rev 17:8 when they abuſe theſe and the like places, to vphold thoſe tyrannous and Perſian-like pompes, whereby that Antichriſt of Rome, and his ſuppoſts, gliſter and will be wondered at. And albeit they ouerflow in coſtly raiment, being couered from top to toe with gold and pearles: in a word, though they apparell themſelues like a ſtrumpet; yet are they not aſhamed to make the holy Ghoſt the author of all theſe abominations. For when the Prophets doe but mention gold or ſiluer, ſtraightway they apply the ſame to their diſſolutions. Truly in this behalfe they reſemble the Iewes,Iewes and Papiſts iump together in their fond collections. who leape for ioy as oft as the Prophets mention gold or ſiluer; hoping to wallow themſelues therein, when the Meſſiah ſhall come. So the Papiſts thinke on nothing elſe but vponupon gold and ſiluer, with which vaine appearance, their mindes are ſo bewitched, that they cannot aſpire to heauen: but this blockiſhneſſe hath no need of any refutation. The ſumme is, that God vvill exalt his Church vntounto an high and ſoueraigne degree of honour, and decke her vvith ornaments befitting her. But to the end the faithfull might not doubt that any impediments ſhould hinder them to receiue ſo glorious a promiſe: or leſt they ſhould attribute ought to their merits, God himſelfe promiſeth to be the author of this thing. Moreouer, Iſaiah now aſſignes the riches of the Gentiles, whom heretofore he had abandoned from the Church, to bee an holy offering vntounto God, and as ſpoiles and recompences of her victory. And thus hee more cleerely expreſſeth that which I hauehave ſaid, namely, that wee ought to deſire nothing ſo much, as to ſee the whole world ſubdued vnderunder Gods dominion.

Verſ. 10. And the ſonnes of ſtrangers ſhall build vp thy walles, and their p. 617kings ſhall miniſter vntounto thee: for in my wrath I ſmote thee, but in my merciemercy I had compaſſion on thee.

HE proſecutes the ſame argument.The ſ…me argument p…oſecuted, and in the next verſe expounded. And as hee ſaid heretofore that ſtrangers ſhould ſubmit themſelues vnderunder Gods authoritie to reedifie the Temple: ſo now hee ſaith, that the ſtrangers ſhall beſtow their labour in building vp the walles. The compariſons whereby he promiſeth the Churches reſtauration are diuers. For it is a thing vſuall in the Scriptures, where the Church is ſpoken of, ſometimes to ſet it foorth vnderunder the Temple, and then againe, vnderunder Ieruſalem. Now hee promiſeth that the ſtrangers ſhall helpe to ſet vp this building, leſt the Iewes ſhould faint being aſtoniſhed at their pouertie, or ſmal number. For in the captiuitie they might bee ſolicited to diſtruſt, thinking that albeit they ſhould returne into their countrie, yet there was no likelihood that euer they ſhould perfect ſuch a worke. But Cyrus Cyrus.did this, who furniſhed them with great ſums of gold and ſiluer. And yet theſe things were but figuratiue in him; for they had their full accompliſhment in Chriſt, to whoſe kingdome all that which is here ſpoken muſt bee referred. For firſt of all he vſed the ſeruice of a few weake men, to wit, the Apoſtles,Apoſtles. who were disfurniſhed of fit meanes for ſo long a buſineſſe; afterwards therefore he raiſed vp ſtrangers out of whom he choſe Paſtors,Paſtors. and made their Princes to be nurſing fathers to the Church.

Papiſts malepert in giuing their Pope ſoueraigntie ouer Kings.The Papiſts too malepertly do ouerthrow and corrupt this place, when they wreſt it to eſtabliſh the tyrannie of their Pope; to whō they giuegive ſoueraigne dominion our Kings and Princes.Kings and Princ…s. And herein they ſhew themſelues impudent liers (againſt the truth) in calling him Chriſts Vicar:Papiſts ſhameleſſe liers in calling their Pope Chriſts Vicar. ſeeing the kingdome of Chriſt is not of this world: Ioh. 18.36. And yet this companion on the contrary domineeres in pride and crueltie; and takes vponupon him to change kingdomes. Now Kings ſo ſubmit themſelues vntounto Chriſt, that yet they ceaſe not to be kings ſtill.Kings ſo ſubmit themſelues to the Church, that they hold their kinglie authoritie ſtill. OnelyOnly they are to imploy their power for the maintenance of Gods ſeruice; and to gouerne their ſubiects with equitie. Whence wee ſee how farre off they are from Chriſts kingdom, who would rent from Kings their power and authoritie, to make themſelues Lords ouer them.

Anabaptiſts would hauehave no kings.From this place wee may alſo refute the Anabaptiſts, who ſo ouerturne politike gouernment, that Kings can no otherwiſe bee Chriſtiās, then in renouncing (ſay theſe, bedlems) their authoritie. But wee ſee here that God will hauehave himſelfe honoured of the Kingly order.

Moreouer that none might obiect, that it had been an eaſier matter to hauehave maintained the Church in her firſt eſtate,In my wrath I ſmot thee. then now to plucke her out of hell: God preuents this alſo, and ſhewes that the Iewes were iuſtly thus afflicted, in regard they had too much prouoked him by their iniquities. But hee giues them matter of good hope, becauſe he will 1not puniſh them with rigor according to their demerits; 2but vvill content himſelfe that they hauehave been humbled vnderunder temporarie chaſtiſements. And yet therewithal he informeth them touching the cauſe of ſuch a change: leſt they ſhould iudge therof according to their ſenſe. For when kingdomes are changed, and ſometimes on a ſudden exalted; and forthwith fall backe into ruine: we thinke ſuch things fall out by chance, and that it is but the courſe of the world. The Iewes might thinke the ſame, when after the ruine of the Chaldean Monarchy, they were ſet at liberty. And therefore the Lord proteſts that all theſe things were guided by his Prouidence; that they ſhuld not be partners with infidels in their blindneſſe; It is as much then as if he had ſaid; If thou askeſt wherefore thou haſt endured ſo manie miſeries: truly, becauſe J was angrie vvith thee, Gods free merciemercy, and not our merits, the cauſe of our redemption.and tooke vengeance of thy offences. But if thou wouldſt know the reaſon of thy deliuerance, it hath proceeded from my meere good will; not for thy merits: or a iumbling together of ſecondarie cauſes. Calamities then fall not out by chance. Neither 1is the Lord angrie without cauſe. Neither 2yet is he euer ſo angrie but he leaues 3way for his merciemercy.

Verſ. 11. Therefore thy gates ſhall be open continually: neither day nor night ſhall they be ſhut, that men may bring vntounto thee the riches of the Gentiles, and**Or, and their Kings led. that their kings may be brought.

THis verſe is ill expounded of the moſt Interpreters. For they thinke the Prophet meant to ſay, that the Church ſhall be in ſafetie vnderunder the fidelitie and protection of God. Why ſo? Becauſe open doores, ſhew that danger is fare off. But me thinkes the Prophet expounds himſelfe: namely, that the gates ſhall be open, that riches may be brought into the citie from all parts. And in as much as they are wont to beare their burthens by day: the day, ſaith he, ſhall not ſuffice in regard of the continuall reſort of ſuch as ſhall bring precious treaſures thither. Wherefore carriages ſhall not ceaſe, in ſo much that the gates muſt be kept open day and night.

Where he ſaith, y^t the Church ſhal hauehave the riches of the Gentiles, What is meant by the riches of the Gentiles.it is not to be referred to temporall commodities, but to the obedience which all the world ſhall yeeld vntounto God in his Church: to which he giues that which is offered vntounto him, in regard he hath nothing which is not hers.

And their kings led.] I had rather retaine the participle which the Prophet vſeth, then to follow them who change it into a verbe: for they ouerthrow his meaning; in regard that he expreſſely addeth this, becauſe the pride of kings is ſuch,Kings naturally vnwilling to ſubmit their neckes to Gods yoke. that they will not willingly ſuffer themſelues to bee led. Nay, on the contrarie, ſtanding too much vponupon their owne power, they wax intemperate; and in ſtead of being led whither they ought; they p. 618carrie away with them al others as with a violent flood. He ſhewes then that notwithſtanding their naturall and vntamed rebellion, they ſhall ſubmit themſelues to God and his Church.

Verſ. 12. For the nation and the kingdome that will not ſerue thee ſhall periſh: and thoſe nations ſhall bee vtterly deſtroyed.

A confirmation of the former doctrine.THe Prophet ſtands much vponupon the confirmation of the hearts of Gods children, to aſſure them that they ſhould behold the reſtauration of the Church one day, as hee hath now deſcribed it out vntounto them. Theſe thinge were altogether incredible: and howſoeuer we our ſelues are ſufficiently confirmed by the euents of theſe things which are manifeſted in all mens ſight; yet if wee were not gouerned by the ſpirit of Chriſt, hardly ſhould wee conceiue them in our mindes. He ſhewes then that there is no cauſe at all wherefore the Iewes ſhould doubt of the reſtauration of the Temple; becauſe the Gentiles ſhould come to aide them with all their power. But Iſaiah regarded ſomething more high in this place, then the building of the viſible Temple. For his meaning is to ſpeake of that obedience which Kings, Nobles, and the commons ſhould yeelde vntounto the Church, when they ſhould aduance as much as in them lay, the puritie of doctrine. Yea, hee paſſeth yet further in pronouncing that the kingdomes and nations which vvill not ſerue the Church, ſhall periſh. If ſuch as helpe not the Church, are condemned with this fearefull and terrible ſentence;If ſuch as ſerue not the Church ſhall periſh, how ſhall they e…c…pe that perſecute her? what ſhall we ſay of thoſe tyrants who ſet, themſelues furiouſly againſt her, and labour with might and maine to worke her ouerthrow? If the ſlothfull and careleſſe ſhall not eſcape vnpuniſhed, ought not the wicked to wait for ſome horrible vengeance, ſeeing they ſtriue to hinder and ouerthrow the worke of the Lord?

He repeates that now in the plurall number, which he ſaid before in the ſingular; to ſhew, that if the whole world were guiltie, yet they ſhould wholly periſh. For the multitude cannot free thoſe from periſhing,And thoſe nations, &c. that eſtrange themſelues from God: neither ſhall the wicked be excuſed, if they hinder one another from comming to ſaluation; or if they incourage one another to commit iniquitie. Now it is ſaid (as we hauehave ſeene before) that Kings and nations ſerue the Church, not in regard that ſhee exerciſeth any dominion of her ſelfe, but becauſe God hath giuen and committed the ſcepter of his word, by which hee rules, vntounto her cuſtodie.

Verſ. 13. The glory of Lebanon ſhall come vntounto thee, the firre tree, the elme and the box tree together to beautifie the place of my ſanctuarie: for I will glorifie the place of my feete.

ISaiah vſeth yet another ſimilitude, which hee brought in when hee compared the Church to a building or Citie. For he recites ſuch things as are neceſſarie to build withall, to wit, the firre tree, the pine tree, and the box tree; all which grew in Lebanon, a forreſt that abounded with goodly and excellent trees. His meaning is then, that whatſoeuer was faire and exquiſite in this forreſt, ſhould be brought vntounto the Church. But we muſt refer the truth of theſe figures to Gods ſpirituall worſhip; for he adornes his Church with the title of the ſanctuarie, becauſe himſelfe dwels in the midſt thereof: notwithſtanding hee hath alwaies reſpect to the Temple, and to the cuſtomes of thoſe times. He ſets before vsus then a paterne of the Temple that ſtood in Ieruſalem; that vnderunder the image thereof we might conſider of the ſpirituall Temple, whereof wee are the matter and the liuing ſtones: Eph. 2.21. 1. Pet. 2.5.

By the place of his feete, he ſignifies that hee ſo dwelles in the Temple, that yet his Maieſtie is not incloſed therein, for he is not contained within ſo narrow limits. There is nothing but his feete then, that is to ſay, his loweſt and meaneſt part: thereby teaching vsus, to aſpire vp vntounto heauen, and not to reſt fixed in theſe externall ſignes, which inſtruct vsus according to our ſlender capacitie. According to which, it is ſaid in Pſal. 99.5. Worſhip the footstoole of his feete, for he is holy. Alſo, We will enter into his Tabernacle, and worſhip before his footstoole: Pſal. 132.7. Not that Gods eſſence is diuided into pieces,Gods eſſence not parted into pieces. part in heauen, and part in earth; but in regard that by ſuch helpes, hee raiſeth vp his ſeruant as it were from his feete to his head.

Verſ. 14. The ſonnes alſo of them that afflicted thee, ſhall come and bow vntounto thee; and all they that despiſed thee, ſhall fall downe at the ſoles of thy feete, and they ſhall call thee, The Citie of the Lord, Zion of the holy one of Iſrael.

HE proſecutes the ſame argument ſtill. For he ſhewes how wonderfull this worke of redemption ſhall be,The ſame argument ſtill proſeſecuted. when thoſe that perſecuted or deſpiſed the Church, ſhall come to proſtrate themſelues humbly before her feete, and with their whole hearts ſhall ſubmit themſelues to her ſeruice. By the children of thoſe that afflicted her, hee meanes the tyrants and perſecuters which vexed her. Now this was partly accompliſhed when the Iewes returned into their country. But this returne was but an obſcure ſhadow of that deliuerance which wee hauehave obtained by Chriſt. Thus theſe things then were truly accompliſhed vnderunder Chriſts kingdome; yet ſo, that we muſt wait for the perfect conſummation thereof, till his ſecond comming: as in another place before we hauehave noted.

But, will ſome ſay, Queſt. is not this honor whereof the Prophet ſpeakes, too exceſſiue, and greater then of right belongs to the Church? For to bow, and fall downe vponupon the ground, are ſuch ſignes of honour, which no mortall man p. 619ought to accept of. I anſwer, Anſ. that this honor is not made to the members, but to the head, which is Chriſt,This honor not done to the Church, but to the head Chriſt. who is worſhipped in the Church: and thoſe who hated and perſecuted him before, come now to do him this reuerence. Now we ſay that Chriſt is adored in the Church, not according to the Popiſh opinion, who thinke they indeed worſhip Chriſt whilſt they kneele before that Romane IdollThe Romane Idoll. to kiſſe his pantable. Thoſe, in fauor of whom this is affirmed, hate and reiect ſuch a doctrine. They only honor Chriſt then who obey his voice; as alſo the Prophet ſaith, that the ſtrangers which were out of the Church ſhould willingly ſubmit themſelues to yeeld obedience vntounto Chriſt, whoſe Maieſtie ſhines in the doctrine which himſelfe adminiſters by the ſeruice of men.

And ſhall call thee, &c.] The Church was adorned with this title heretofore, but it was in a maner defaced when the Citie was deſtroyed, the Temple raced, and the people led away captiue. Ieruſalem was no more the ſame, neither was there ought to be ſeene in her but an horrible waſt, and yet he promiſeth that ſhe ſhall be ſo, reſtored, that all ſhall acknowledge her for the Citie of the Lord. Zion of the &c.Afterwards he ſpeakes of the Temple, to ſignifie vntounto vsus that this dignitie is attributed to Ieruſalem in regard of the Temple: that is to ſay, for the ſeruice of Gods ſake which was there eſtabliſhed.

Verſ. 15. Whereas thou haſt bin forſaken and hated, ſo that no man went by thee, I will make thee an eternall glorie, and a ioy from generation to generation.

THe Prophet had an eie to y^t middle time which alreadie approched: for a little after his death the people were driuen out of their heritage, and led away captiue, ſo as all thought that the Iewes had bin for euer rooted out. That this thought then might not ariſe in the minds of the faithfull, whereby they were in danger to fall into deſpaire and ſay, We are vndone; there is no way left how to remedie theſe ſo ex…reame miſeries: neither are we euer to expect a better condition; he on the contrarie ſhewes, that theſe ſore calamities can not let God to reſtore them againe. For howſoeuer for a time they were after a ſort forſaken when the Lord thus corrected them, yet was it no maſterie for him to ſet them in a more happie and better eſtate then the former.

If any obiect, Obiect. that this magnificence of the Church was of no long continuance: the anſwere Anſ. is ſoone made. For howſoeuer the people were diuerſlie afflicted after their returne home, and that the Chriſtian Church alſo did not long hold her excellencie, yet is all that which the Prophet foretold accompliſhed: for Chriſtes glorie ſhines forth from vnderunder the croſſe,Chriſtes glorie ſhines VnderUnder the croſſe. ſo as Gods name rem… nes, and a people alſo that calles vponupon his name by faith.

Vſe. Beſides, we are to note, that our owne vnthankfulnes hinders vsus from receiuing the fruit of theſe promiſes, becauſe we breake off the courſe of Gods working by our infidelitie; and by our owne frowardnes wee loſe the profit which wee might reape from the ſame. To conclude, we are alwaies to remember that which I hauehave ſo often told you, namely, That the Prophet ſpeakes not of yeeres heere, or of a few daies; but comprehends the whole courſe of our redemption from the end of the captiuitie vntill the publiſhing 1of the Goſpell, and ſo ſucceſſiuely, till 2he ſhall giuegive vp the kingdome to God his 3Father.

Verſ. 16. Thou ſhalt alſo ſuck the milke of the Gentiles, and ſhalt ſuck the breaſts of the Kings: and thou ſhalt know that I the Lord am thy ſauiour and thy redeemer: the mightie one of Iaakob.

HE ſpeakes of the ſpreading forth of the Church. But it was neceſſarie that one and the ſame thing ſhould be often repeated, in regard it ſeemed incredible that the Church of God being now brought to ſo low an ebbe, ſhould euer be raiſed, or ſpread ouer the whole world: for her condition was lamentable, but in the end ſhe was rebuilt againe, to the aſtoniſhment of all, and that by a ſmall remnant, as a brand recouered out of the fire; and the ſeed thereof was ſcattered farre and wide thorow all the quarters of the world. And therefore it is as much as if he had ſaid, Though thou beeſt now incloſed within ſtrait and very narrow bounds, and haſt nothing in common with the Gentiles, yet ſo it is that thou ſhalt receiue from them much fruites in abundance.

By milke, and breasts, he meanes nothing elſe but that ſeruice and obedience which the Gentiles ſhould render to the Church to nouriſh her ofſpring. For hauing ſ…id before, that of an handfull ſhould proceed an infinite number of children: now he prouides milke to ſuckle them with, vntill they be come of ſufficient age. And he expreſly ſpeakes of Kings, in regard it was the harder to be beleeued. And thus Kings by the way are admoniſhed of their duties,Kings admoniſhed of their duties. who if they will diſcharge the ſame as they ought, then muſt they be ſeruants of the Church, otherwiſe the Lord will call them to account for it, and we know what Dauid pronounceth in the ſecond Pſalme, verſe 10.11.

But wee muſt note after what maner the Church ſhall ſuck the milke and the breasts of the Gentiles. For ſhe is not permitted whollie to draw in vntounto her ſelfe all the abilities and riches of the world, but only thereby to preſerue her owne eſtate in ſafetie. For can any thing in the world be more contrarie to the nature of the Church, then to be an inſatiable gulph,No … mo e … trarie to the nature of the true Church, then to become an inſatiable gulph. ſwallowing vp into her belly whatſoeuer ſhe may come by? Theſe things therefore muſt be referred to the ſpirituall eſtate of the Church, namely, that by meanes hereof, God may be purely worſhipped in her, that the miniſtrie of the word may floriſh and be aduanced there, and that ſhe may p. 620thereby retaine ſome diſciplineDiſcipline. which may ſerue as a bridle to curbe eueryevery one. And yet herewithall, that the faithfull muſt remember, it is a more bleſſed thing to giuegive then to take: Act. 20.35, that thus they may be inſtructed to beare pouertie patiently, to the end they may inrich others with their ſpirituall riches.

Laſtly he addes, that that which for a time was hidden ſhall be diſcouered: namely, the Iewes ſhould know, that they were not elected in vaine, in regard they ſhould feele by experience that God was carefull of their ſaluation. Queſt. But ſome may aske if they knew not this before they were led captiue. I anſwere, Anſ. this baniſhment reſembled a thicke and groſſe darkneſſe; which compariſon alſo our Prophet vſed in the beginning of this chapter. Seeing then that vnderunder this grieuous ſeruitude, they could behold neither the power nor glorie of God, he now drew them into the open light.Faith and experience diſtinguiſhed. Not that faith failes in afflictions: but becauſe the feeling thereof is one thing, and experience another. Whileſt we ſeeme forlorne, then faith ſoares vp aloft farre aboue the preſent miſerie, and thoſe thicke miſts with which we be enwrapped. And if God be pleaſed to reſtore vsus to our perfect eſtate, then wee perceiue the thing, not by the eies of faith but by experience it ſelfe: loe here that manifeſt knowledge whereof hee ſpeakes. As if he ſhould ſay, after I ſhal hauehave dealt liberally with you, you ſhall then ſee by the effects that I am your redeemer.

He doth of ſet purpoſe vſe the title of the mightie one of Jacob: in regard he had formerly often ſhewed himſelf to be ſuch an one towards them. And that not onelyonly Jacob himſelfe had many waies felt Gods power by experience, but that his ſucceſſors alſo had prooued that it was in him in whom they were to ſeeke aſſured helpe. Thus then hee calles him mightie; to the end they might acknowledge that God would be the ſame for euer towards them, which in times paſt hee had been to their fathers.

Verſ. 17. For braſſe I will bring gold, and for iron will I bring ſiluer, and for wood braſſe, and for ſtones iron. I will alſo make thy gouernment peace, and thine exactors righteouſneſſe.

The excellencie of Chriſts ſpirituall Temple diſcribed.THe Prophet alludes to the building of the old and ancient Temple, and compares it with the ſpirituall and heauenly. As if hee ſhould ſay, When you ſhall bee carried away captiue, then you will bewaile the ruine of the Temple: but I will ſo worke, that you ſhall build it after a more excellent manner. In ſtead of braſſe then, I will bring gold, and in ſtead of iron, ſiluer; for wood, braſſe, and for ſtones, iron. As if he had ſaid, All ſhall bee full of magnificence and glorie in that ſecond Temple which ſhall ſucceed the firſt. Now we know that this propheſie was neuer accompliſhed in the externall reſtauration of this people. Nay, it is certaine that the beautie of the ſecond Temple was farre inferior to the firſt: Ezra. 3.12.13. It followes then, that the Prophet who in ſpirit, ſaw the true redemption, recites not only that which ſhould fall out preſently after the returne of the people; but publiſheth the excellencie of the ſpirituall Temple, which is the Church of Chriſt: we muſt therefore come by a direct line, as it were vntounto Chriſt, if wee will attaine the true meaning of this propheſie. In his kingdome theſe things were fully accompliſhed, and the dignity of the firſt Temple was much ſurpaſſed: For the Lord ſhed abrode the gifts of his holie ſpirit, which farre excelled either gold, ſiluer, or precious ſtones. Wee may now then ſee the Temple built of precious ſtones, as it was in Chapter 54.11.12.

As concerning the word ſuperintendance, others tanſlate tribute. Neither do I doubt but the Prophet meant cloſelie to compare y^e miſerable ſeruitude, vnderunder which the people ſhould be held, with that excellent dignitie, to which they were afterwards aduanced. For to peace and iuſtice, he oppoſeth the exactors, who vniuſtly tyranniſed ouer them, whileſt the Iewes were vexed with the couetouſneſſe and crueltie of the Babylonians. Now he ſhewes that the exactors being cut off, there ſhall be no other ſuperintendancie then peace and iuſtice. This was more fullie accompliſhed, when we were deliuered from the tyrannie of the diuell by Chriſt. For by his Goſpell he erected a kingdome of righteouſneſſe, which is not yet finiſhed. But wee are to wait for his laſt comming to ſee the perfection thereof: and yet in the meane while to content our ſelues with theſe firſt fruits.

Verſ. 18. Violence ſhall no more bee heard of in thy land, neither deſolation, nor deſtruction within thy borders: but thou ſhalt call ſaluation thy walles, and praiſe thy gates.

HE here more largely expreſſeth that which we hauehave ſaid: namely,An amplification of the former doctrine. that in deſcribing the happie eſtate of the Church, hee priuilie oppoſeth the miſeries and calamities wherewith ſhee had been diuerſlie afflicted, thereunto. For which cauſe hee promiſeth that in time to come ſhee ſhould no more be vexed by them I grant notwithſtanding that many euils befell them after their deliuerance. What of that? Yet the people were neuer ſo vtterly waſted, but ſome forme of a Church ſtill remained; and by meanes hereof they enioyed peace, feeling by experience that God kept and defended them by his power. Wee muſt not take it then as if the Prophet in theſe words promiſed them to be exempt from all trouble and encumbrance. But this conſolation was added by way of compariſon, in regard of the miſeries to come: to wit, that the Lord will ſpare his Church; which ſhall be in ſafetie vnderunder his p. 621protection. And queſtionleſſe in the courſe of their deliuerance, they euidently perceiued ſome teſtimonies of this peace which the Prophet doth here ſo highly extoll. To bee ſhort, we muſt alwaies remember that which we hauehave ſo oft repeated; namely, that wee feele all theſe things in part onelyonly; becauſe the kingdome of Chriſt is not yet accompliſhed.

And thy gates.] He alludes to the building of the Temple, or of the Church, as we hauehave ſaid elſewhere: and ſhewes that her ſafetie ſhall not conſiſt in towers, walles, or other encloſures; and that howſoeuer humane helpes ſhould faile her, yet ſhould ſhee hauehave ſufficient ſafetie and quiet contentment in God alone. But to the ſaluation of the Church he ioyneth praiſe, or ioy: for being now in perfect ſafetie ſhee ſhould reioyce: whereas before during her oppreſſion, ſhe lay trodden vnderunder foote in an hopeleſſe ſilence.

Verſ. 19. Thou ſhalt hauehave no more Sunne to ſhine by day, neither ſhall the brightneſſe of the Moone ſhine vponupon thee: for the Lord ſhall bee thine euerlaſting light, and thy God, thy glorie.

20. Thy Sunne ſhall neuer goe downe, neither ſhall thy Moone bee hid: for the Lord ſhall be thine euerlasting light, and the daies of thy ſorrow ſhall bee ended.

HEe teacheth that the Churches felicitie ſhall not be temporarie, but eternall.The Churches felicitie not temporall, but eternall. For he ſeparates her from the common condition of men, among whom, nothing is ſtable nor permanent. Why ſo? Becauſe whatſoeuer is vnderunder the Sunne, be it neuer ſo well eſtabliſhed, yet is it ſubiect to diuers mutations and changes. But the ſtate of the Church muſt not be meaſured according to the dangers of this preſent life, in regard ſhee is preſerued euen in the midſt of greateſt ſtormes. As if he ſhould ſay; Iudge not of thy ſaluation by outward appearances; but bee thou ſure that God holds that ſafely in his hand. The Lord will bee thy Sunne; ſo as thou ſhalt hauehave no more need of the light, neither of Sunne nor Moone. Feare not any change then, or confuſion of things; for thou ſhalt inioy a perpetuall and an immoueable light. And yet we muſt not take it as if the Prophet meant heereby to affirme that Gods children ſhould be depriued of the commodities of this preſent life.Though the felicitie of Gods choſen conſiſts in eternall good things, yet are …hey not therefore to be depriued of the vſe of temporall things. For ſeeing the Lord hath beſtowed them on all men indifferently, then hath hee much more ordained them for his ſeruants, for whoſe ſakes, euen all things were created of God, in regard he hath a ſpeciall care ouer them. But the Prophet meant yet to ſignifie ſomething more excellent, which the children of God onelyonly doe inioy, namely, that heauenly light. This the wicked cannot apprehend, and therefore they deadly hate it. For howſoeuer they hauehave the light of the Sunne, and other like benefits; yet cannot their felicitie bee firme nor ſtable, becauſe they are without feeling, which hinders them from taſting the principall good thing, to wit, that God is their Father. Our Prophet therefore diſtinguiſheth the condition of the Church, and of the faithfull therein, from the common eſtate of men in the world: to teach vsus not to meaſure it according to the changes 1and alterations of inferior things: as alſo 2to informe vsus, that in the midſt of the moſt palpable and groſſe darkneſſe, God vſeth to let the light of his fatherly countenance ſhine vponupon his children, to cauſe them to reioice. Though all the elements then ſhould ceaſe to doe their office, or ſhould threaten vsus with an heauie looke, let it ſuffice vsus notwithſtanding that God fauours vsus.

By the name of Sunne and Moone, vnderunder a part hee comprehends the ſtate of the whole world, which is often times changed.

Verſ. 21. Thy**Or, peoples. people alſo ſhall be all righteous: they ſhall poſſeſſe the land for euer: the graffe of my planting ſhall be the worke of mine hands, that I may bee glorified.

THe Prophet ſhewes heere, wherein the true eſtabliſhment of the Church conſiſts: truly when ſhee is ſeparated from the godleſſe, and that the faithfull onelyonly hauehave place in her.The Church is then truly eſtabliſhed, when ſhe is ſeparate frō the godleſſe, and that the faithfull alone hauehave place in her. But we know that hypocrites are alwaies mingled amongſt the true children of God in the Church. We hauehave alſo told you that the kingdome of Chriſt is heere deciphered out; not ſuch a one as it ſhall be in eueryevery particular moment of time, but in its perfection. Chriſt at his firſt comming, began to accompliſh that which is heere ſaid, when he purged his Church: in which regard, he calles his Goſpell a fan; becauſe by it the chaffe is ſeparated from the wheat: Mat. 3.12. And he continues ſtill eueryevery day to purge it, and wil hold on that courſe euen to the day of harueſt. In the meane while, there muſt be much refuſe mingled amongſt the good graine, which in that day ſhall at laſt bee vtterly purged and clenſed out.

Moreouer, heere is a cloſe oppoſition betweene that prophane and wicked troope, who by their filthineſſe doe pollute the ſanctuarie of the Lord. Further alſo he ſeemes to mention the vocation of the Gentiles, when in the plurall number he ſaith, that all peoples ſhall be righteous.

Where hee addes, that they ſhall inherit the land for euer, I doubt not but he had reſpect vntounto Iudea, and cloſely oppoſed the time of the reſtauration, to that of the captiuitie, which was at hand. As if he ſhould ſay; Albeit I doe baniſh my people out of their inheritance, yet after ſeuentie yeeres, I will bring them backe againe to poſſeſſe it for euer. It is alſo to be noted, that he reſtraines this promiſe which appertained to all the people of Zion, to the righteous. For thus there is a kind of correction, whereby he ſhuts out all hypocrites, who are wont vainly to vſurp & ſnatch p. 622vntounto them thoſe titles, which onelyonly belong to the true children of God. This ſentence then agrees with the beginning of the 73. Pſalme: Yet God is good to Iſrael, euen to the pure in heart. For here the Prophet attributes the name of Jſrael, which all bragged of, to the true ſeruants of God onelyonly. And ſo in this place we may ſay as much of the word peoples, to wit, that little remnant which ſhall be purged from their vncleanneſſe. This was not wholly accompliſhed among the Iewes: they had the beginnings of it indeed, when they were reſtored home vntounto their Country againe; that ſo afterwards by their meanes, the poſſeſſion of the whole world might be giuen vntounto Gods children. And as he ſpake heeretofore of the reſtauration of the Temple, which was not perfect in Ieruſalem, but ſhould bee extended thorow all the quarters of the world: ſo this poſſeſſion of the land muſt not bee reſtrained to Iudea alone, ſeeing it ſtretcheth it ſelfe further off, in regard all men are called to hauehave their part therein: that ſo by faith they may bee the children of Abraham, and conſequently be made heires.

Theſe phraſes of ſpeech then which are much in vſe among the Prophets, ought to be diligently obſerued,The phraſes of ſpeech vſed by the Prophets, ought diligently to be obſerued. that we may the better attaine to their meaning, and not to curtall their ſentences, nor wreſt them to a wrong ſenſe. Their expoſition then is too far fetched, and farre remote from the proprietie of the Prophets language; who by the land, vnderſtand heauen & the bleſſed life. For the land of Canaan was giuen to the children of Iſrael, that being ſeparated from the reſt of the world, as the peculiar flocke of God, they might in that place ſerue him purely. And therefore to poſſeſſe the land by right of inheritance, ſignifies nothing elſe, but to continue and remaine in the Church of God.

Where God affirmes that the graffe of his planting ſhall be the vvorke of his hands; it ſerues to confirme the hope of the faithfull. For in mans iudgement it was a thing vnpoſſible that euer the Church ſhould bud againe; for all eſteemed her forlorne, chiefly in reſpect her roote lay hidden. That ſhe might ſprout a freſh then, the Prophet ſaith, that God will play the husband man, namely, in replanting that which was withered after it was plucked vp by the rootes. In a word, hee ſignifies that the deliuerance of the Church out of this miſerable ſeruitude, ſhal be an admirable worke of the Lord, and not of men; in regard ſhe ſhall be raiſed vp as it were from death. And truly that which belongs to the heauenly life, is not giuen vsus by nature, nor obtained by our induſtry; but flowes vntounto vsus, and proceedes from Gods free bountie. EueryEvery one of vsus alſo oght to apply vntounto himſelf in particular, that whcih is here ſaid of the whole Church in generall: for we were planted of God before the foundations of the world: Eph. 1.4. and afterward 1incorporated and called; to the end 2we might hauehave aſſurance of our election and plantation. The wicked were neuer planted of God: and therefore Chriſt pronounceth that thoſe whom his heauenly Father hath not planted, ſhall be plucked vp: Mat. 15.13.

To cōclude, the end wherefore we be planted,The end why we are planted. is by and by added, namely, that wee might ſet forth the praiſe of God, and tell of his wonderfull workes: as we are taught verie well by Paul, in Eph. 1.12. And by Peter in his firſt Epiſtle: Chap. 2.9.

Verſ. 22 A little one ſhall become as a thouſand, and a ſmall one as a ſtrong nation: I the Lord will hasten it in due time.

HE confirmes that which he hath alreadie ſaid,A confirmation of that which was ſaid before. namely, that albeit they were few in number, yet the Church of God ſhould bee plentifully repleniſhed with people. When the Prophet foretolde theſe things, there were great multitudes of people: but in ſhort time after, they were ſo diminiſhed, that the remainders were very few; as we hauehave ſeene in the firſt and tenth Chapters, yet this ſmall number, ſaith he, ſhal ſo increaſe, that in proceſſe of time, it ſhall become an infinit people of great power.

Let vsus know then, that whatſoeuer was ſaid vntounto the Iewes in this behalfe, Vſe. is alſo ſaid vntounto vsus at this day. For howſoeuer we be but a poore handfull of people, and ſeeme to bee neere our vtter ruine, yet the Church cannot periſh, but ſhall grow and increaſe to a great multitude, becauſe it is the planting of God: verſ. 21. which we muſt not eſteeme of by outward appearances, nor by the force or multitudes of men.

I the Lord.] Now the Prophet ſhews to what end all his former ſpeeches hauehave tended, namely, that we ſhould not reſemble God vntounto men, whoſe counſels and indeuors eaſilie vaniſh and come to nothing. If they would take vponupon them to alter the ſtate of the world or of a kingdome; alas, they could doe nothing: but the Lord can change all theſe things in a moment. He ſpeakes not then of an ordinary gouernment, but of a rare and admirable worke, whereby the Lord will deliuer and multiply his Church.

In the end of the verſe he promiſeth to haſten the accompliſhment of this worke: but he addes a particle that is worthy to bee noted, touching the time of the Church. For the relatiue is in the feminine gender; ſo as they who refer it vntounto God, are deceiued. And thoſe who tranſlate, In his time, are the cauſe of this error, in regard this word His, is ambiguous. The Prophets meaning is, that there is an appointed time ſet, in which the Church ſhould be deliuered. And thus hee exhorts the faithfull vntounto patience, that they ſhould not fall away; but rather depend vponupon the vnchangeable decree of God, who hath skill enough to diſpoſe of the moments of times.

Firſt of all thē he notes the fit time wherein it ſhall be moſt for the Churches profit to be deliuered. We cannot iudge of this: for we would hauehave God doe that which hee hath promiſed out of hand: and if he foreſlow the time, we ſtorme. But he defers for our good; & in reſpect that the fit time is not yet come. Afterwards p. 623he ſpeakes of hastening, becauſe we imagin that the Lord is aſleepe, or takes his eaſe, when hee deferres. And yet hee haſtens, to execute all things according to that time and ſeaſon which he alone knowes to be fitteſt.