Commentary on Isaiah, Commentary on Isaiah · Chapter 32

Commentary on Isaiah · Commentary on Isaiah · Chapter 32

p. 319THE XXXII. CHAPTER.

Verſ. 1. Behold a King ſhall reigne in righteouſneſſe, and the Princes ſhall gouerne in iudgement.

The Churches glory begins at the eſtabliſhing of a well ordered ciuill policie.HIs meaning is to ſay, that God will yet bee good vntounto his church; ſo as he will reſtore it vntounto the former eſtate. Now the beſt way to bring it thereunto, is when ciuill policie is rightly adminiſtred, and all things ordered according to iuſtice and equitie. No doubt this prophecie belongs to Hezechias, and to his reigne; vnderunder whom the Church was reformed and brought againe into her firſt glory: for before ſhe was miſerably ſcattered. That wicked and curſed hypocrit Ahaz, had corrupted all after his own fantaſie, and had ouerthrowne both the ciuill and eccleſiaſti…all policie.The prophecie extends it ſelfe firſt to Hezechias: Next, vntounto Chriſt, of whom Hezechias was a figure. The Prophet therefore promiſeth another King, to wit, Hezechias, who by his iuſtice and equitie, ſhould ſet thoſe things in order, which before were confuſed. In a word, he here ſets forth the happie ſtate of the Church, as in a glaſſe: which ſeeing it cannot bee erected without Chriſt, it is therefore certaine that the things here ſpoken of, ought to be referred to him; of whom Hezechias was but a figure, both touching his office and Kingdome.

He mentions iustice and iudgement, according to the vſuall phraſe of the Scripture, which by theſe two words vnderſtands a well ordered gouernment: for iuſtice ſignifies equitie and moderation: and vnderunder the word iudgement, is comprehended that part of equitie by which the good are maintained and preſerued from the violence of the wicked. It is very certaine that the office of a good Prince,A good Prince muſt carefully prouide for the floriſhing eſtate both of Church and Commonwealth. ſtretcheth it ſelfe further then iuſtice and iudgement; for he ought principally to vphold the honour of God, and the purity of religion: but the Scripture is wont to expreſſe the whole obſeruation of the Law, vnderunder the duties of the ſecond table. For if we abſtaine from violence, if (as much as in vsus lies) we labour to releeue the poore and oppreſſed, if we hold the band of peace one with another,To abſtaine from offring violence, to releeue the poore, to be at peace with our neighbours, good ſignes of the feare of God. It is needfull for a good Prince to hauehave good counſellers about him. Nerua. wee therein giuegive good teſtimonie that the feare of God is in our hearts, from which ſuch fruits of faith doe ſpring forth. VnderUnder a part then the Prophet hath comprehended the whole.

But it is not without cauſe that hee mentions Princes. Why ſo? It is not enough that he himſelfe bee a good King, vnleſſe hee alſo hauehave good gouernours & counſellers about his perſon. For it often falles out, that the people behaue themſelues leaudly vnderunder good Kings; as we reade of Nerua, vnderunder whoſe raigne, euey one might doe as he liſted: ſo as the condition of many was much worſe at that time, then in the daies of Nero; Nero.for the careleſneſſe of one onelyonly, gaue occaſion to many to become wicked. Kings therefore ought to be furniſhed with good gouernors,Good gouernours, eies, eares, and hands to Kings. which may be as eyes, eares, and hands to his body, in helping him to order things aright. If this bee wanting, a good King ſhall neuer be able ſo to aduance religion and iuſtice; but his officers will bee readie more or leſſe to foreſlow the courſe of good proceedings. And if there be not among the higheſt, ſuch a harmonie and agreement touching theſe things,Simile. as is in a well tuned inſtrument of muſicke, the Church & Commonwealth ſhall ſeldome proſper. The counſell therefore which Iethro gaue Moſes his ſonne in law, is to bee hearkened vntounto of eueryevery good King; let him chuſe for his officers ſuch as bee men of courage, fearing God,Exod. 18.Exod 18 and hating couetouſneſſe; yea, let him appoint ſuch for his Captaines ouer tens, fifties, and hundreds.

But now adaies, bawdes, ruffians, flatterers, and ieſters, are forſooth aduanced by Kings, to whom are aſſigned the chiefeſt dignities and places, as iuſt rewards of their flatteries and bawderies. Are we to wonder then when wee ſee commonwealths eueryevery where almoſt fall to ruin, and come to nought, and all true adminiſtration of iustice and iudgement abandoned and reiected? No verily.Our ſinnes the cauſe of all diſorders, both in ciuill and eccleſiaſticall gouernments. For it is the iuſt puniſhment of our ſinnes; yea, and wee our ſelues deſerue to hauehave ſuch gouernours, becauſe wee will not ſuffer God to hauehave the gouernment of vsus. How is it poſſible they ſhould inioy this ſo ſingular a benefit, which are knowne rebels, prophane or malicious hypocrits, who caſt the Lord and his heſts behind their backes, and will not indure the ſweet yoke of Chriſt, which would bring with it this happy and floriſhing eſtate of the Church here promiſed?

Verſ. 2. And he ſhall be as an hiding place from the wind, and as a ſhadow from the tempeſt, as the riuers of waters in a dry place, the ſhadow of a great rocke in the deſert land.

IN this verſe hee lets vsus ſee how exceeding needfull it is to hauehave a well ordered Commonwealth, when hee calles this King an hiding place for the wind; and the ſhadow from the tempeſt. For the world is neuer in ſuch good caſe, as when eueryevery one willingly abſtaines from that which is euill, and when all quietly ſeeke the benefit of one another, without conſtraint. For as much then as many take libertie to offer violence to their neighbours, by reaſon of their intemperancie and vnruly paſſions, men ſhall be in continuall ſtrife and debate, if there bee not remedies at hand by law, and iudgement ſeates to ſtill and pacifie them: but becauſe many by their lordly authoritie p. 320are readie rather to raiſe vp troubles then to allay them: it is not without cauſe that this good King is heere adorned with ſuch titles.

And if this were rightlie ſpoken touching the perſon of Hezekias, how much more doth it fitlie appertaine to Chriſt,Chriſt eſpeciallie is this hiding place. in whom wee hauehave our ſure and only refuge in theſe tempests? amiddes which wee muſt be toſſed as long as our conflicting dayes ſhall laſt in this world.Chriſt our ſhadow and moſt ſure hauen of ſafetie in the midſt of ſi…ie trials, and flouds of aduerſities. Are we then parched with heate? Let vsus learne to ſhroude vsus vnderunder his ſhadow. Are we euer and anon toſſed with waues, ſo as it ſeemes we ſhall be ſwallowed vp of them? Let vsus runne to him as to our moſt ſafe and ſure hauen. He will eaſily ſtill and quiet all tempeſts. He will ſet all things in order which before were confuſed and out of frame.

Verſ. 3. Then the eyes of the ſeeing ſhall not be ſhut, and the eares of them that heare ſhall hearken.

4. And the heart of the**Or raſh, or giddie headed. fooliſh ſhall vnderstand knowledge, and the tongue of the ſtutrerers ſhall be vnlooſed to ſpeake diſtinctlie.

HEnce wee may yet better perceiue that the Prophet ſo ſets forth the gouernmēt and reigne of Hezekias, that his meaning therewithall is to leade vsus higher. For he intreates here of the reſtauration of y^e Church, whereof there was ſome reſemblance vnderunder Hezekias, but the full accompliſhment of it was vnderunder Ieſus Chriſt. We know the Church neuer proſpers well if it want iuſt and wiſe gouernours. But which way can this b… attained vnleſſe Chriſt reigne? It followes therefore that himſelfe and his kingdome are here recommended vntounto vsus. Now this promiſe is oppoſed to that fearefull iudgement of blinding, mentioned in Chap. 29.10.11. Heere on the contrarie he promiſeth that true light: ſo as thoſe which were blinded before, ſhall now ſee clearely: the deafe ſhall begin to heare, the fooliſh ſhall vnderstand knowledge, and the flutterers ſhall ſpeake diſtinctlie.

He calles them ſeers & hearers, which ought to hauehave taken heed to the word of the Lord when it was publiſhed vntounto them: but they choſe rather to remaine wilfullie blinde and deafe, and eſtranged both their minds and thoughts from wholeſome doctrine. Now the Lord promiſeth them that hee will reſtore eyes, eares, tongue, and vnderſtanding vntounto them. Sure it is that whatſoeuer is heere promiſed proceeds from the free grace of God: for the queſtion is not now ſimplie what men ſhal do of themſelues, but of that which God ſhall worke in them. Theſe then are the ſpeciall gifts of God: as on the contrarie, when he ſhuts the eyes, takes away vnderstanding, and the right vſe of ſpeech, and ſuffers ignorance and barbarouſnes to reigne; theſe are to be accounted horrible iudgements, whereby God auengeth himſelfe vponupon the vnthankfulnes of men, and alſo of their contempt of his word.

The Prophet then promiſeth that God taking pitie of his Church, will at the laſt reſtore that vntounto her which before he had iuſtlie withheld,It is Chriſt only that giues vsus eies, eares, a tongue, and an vnderſtā ding heart. No ſpirituall life in the world out of Chriſt. and that for the louelove which he beares vntounto Chriſt, from whom we muſt receiue a tongue to ſpeake, eyes to ſee, eares to heare, and an heart to vnderſtand, for till then, we are more then blockiſh, and ſmitten as it were with a fearefull ſottiſhnes. Let vsus know then that out of Chriſt there is no ſpirituall life in the world. Why ſo? Becauſe eueryevery mothers ſonne of vsus is blind, deafe, dumb, and fooliſh, vntill we be gathered into that bodie whereof he is the head: whence it followes, that all theſe benefits faile when his kingdome is defaced.

We are alſo to note that the chiefeſt benefits which aboue all others we are eſpeciallie to deſire are here recommended vntounto vsus:No riches comparable with theſe benefits, which the Prophet here recommends vntounto vsus. for riches and the like, in the inioying whereof men vſuallie place their happines, ought to be eſteemed as nothing in compariſon of theſe things. Shall we not be more then miſerable in the middes of all abundance, if the Lord denie vsus theſe ſpiritual bleſſings whereof the Prophet ſpeakes in this place? Take away theſe, and we may be ſure Chriſt is gone; neither can wee hauehave any part in him. For from him doe theſe heauenlie graces flow, as S. Paul teacheth vsus, Epheſ. 1.3. Seeing therefore we now enioy theſe benefits whereof we hauehave been ſo long depriued, let vsus bluſh for ſhame that with our tongues we hauehave not rendred vntounto Chriſt that glorie which is due vntounto him; alſo that we hauehave neglected to applie the vnderstanding which he hath giuen vsus to the aduancement of his kingdome, and to the furtherance of his ſeruice: for by neglecting theſe things, we hauehave manifeſted to all the world that his kingdome hath no place in vsus. To conclude, for as much as fooles are wont to be raſh and headie, therefore the Hebrues take hastines for follie: for wiſe men are commonlie warie and ſlow in that they take in hand.

Verſ. 5. A niggard ſhall no more be called liberall, nor the churle rich.

THe Prophets meaning is, that all things ſhall be brought into their order, that men ſhould not eſteeme vices vertues, as they did in times paſt. For where gouernment is confuſed, the couetous reigne as Lords; becauſe men vſuallie iudge of vertue by power and riches. Let a poore man be neuer ſo honeſt, religious, yea, and liberall, according to his abilitie, yet he is generallie deſpiſed of all. In an ill gouerned Common-wealth therfore all things are out of frame, but the contrarie eaſily diſcouers all ſuch iuglings. For let vertue once be in requeſt, vice will forthwith be brought to light. The godly alſo hauehave greater libertie to repreſſe the pride of ſuch as before trode all iuſtice and equitie vnderunder foote.

Beſides, in regard the Prophet ſpeakes here touching the ſtate and reformation of the Church, the gouernment whereof is ſpirituall, we muſt yet raiſe vp our minds a little p. 321higher, that wee may refer all this vntounto Ieſus Chriſt, whoſe peculiar propertie it is to diſcouer the vices that are hid, and to take away the vailes & impediments which change the outward face of them: by reaſon whereof, they are for the moſt part praiſed no leſſe then if they were vertues indeed. This hee doth by the Goſpell. How ſo? Through the preaching thereof, he laies thoſe wickedneſſes open, which before were cloſe and ſecret, and makes them appeare in their owne likeneſſe: ſo as none ſhall be beguiled by outward appearances, vnleſſe he will wittingly cloſe vp his eyes. Will yee ſee the reaſon then why the Goſpell is ſo generally hated of the world? No man would willingly hauehave his ſecret filthie thoughts and vile actions made manifeſt.

The Philoſophers diſpute very well in manie places touching couetouſneſſe and liberality, and in ſome ſort diſcouer the differences betweene them: but they gage not the conſciences to the bottome, neither doe they truly diſtinguiſh betweene the one and the other. This cannot bee done but by Chriſts light, when hee ſhines by his Goſpell, diſcouering the inmoſt ſecrets of our hearts, bringing vsus to a ſpirituall and willing obedience. We are here therefore called to the iudgement ſeate of Chriſt, who onelyonly vnmaskes hypocriſie, cauſing vsus to ſee whether we be truly liberall or niggardly.

Verſ. 6. But the niggard will ſpeake of niggardneſſe, and his heart will worke iniquitie, and doe wickedly, and ſpeake falſly againſt the Lord, to make empty the hungry ſoule, and to cauſe the drinke of the thirſtie to faile.

WE may alſo tranſlate, The wicked will ſpeake wickedly: for the word Nebalah, ſignifies all manner of villanie or wickednes, which we commonly call, a man of no worth. We may alſo tranſlate, The foole will ſpeake wickedly: and thus there ſhould be ſome alluſion in the words Nabal and Nebalah; but the ſenſe would be diuers. Notwithſtanding, becauſe he vſed the verie ſame word in the former verſe, when he ſpake of lawleſſe perſons & niggards; I do the rather follow this interpretation. I take the word Auen. for impietie; for he ſpeakes of a continued liberty to doe euill, as the ſequell ſufficiently ſhewes. Why ſo? Becauſe hee directs his ſpeech to ſuch as plunge themſelues into all manner of leaud behauiour; being without touch of breaſt, and as it were paſt feeling. They ieſt out all admonitions, and ſcorne both God and his meſſengers. But Chriſt drawes euen ſuch forth into the light, and laies that open to the view of their conſciences, which before lurked in ſecret: for to him it belongs to diuide (with his two edged ſword of the Goſpell) euen betweene the marrow and the bones,Heb. 4.Heb 4 that eueryevery thought may lie naked and bare before his iudgement ſeat.

Our Prophet then continues on the ſame matter which he began to handle in the former verſes. Others expound it otherwiſe, (yet not ſo properly as I thinke) for they take it to be a prouerbiall ſpeech, and expound it in the preſent tence; The villaine ſpeakes of villanie. But if I be not deceiued, the Prophet points out vntounto vsus an higher matter; to wit, that Chriſt who is the Iudge of the world, will aſcend into his iudgement ſeat to manifeſt what is in the heart of eueryevery one. For as long as he forbeares to execute the office of a Iudge, all things run out of courſe: wicked men are applauded becauſe they carry a faire ſhew of vertue; and the godly are counted as the of-skowring of the world. But Chriſt will bring eueryevery mans doings to the touchſtone that ſow wickedneſſe, which before caried ſome colour of vertue, might be diſcouered. For which cauſe it is ſaid, hee hath his fan in his hand to ſeparate the good corne from the chaffe. This fan is the Goſpell, whereby God as a iuſt Iudge,Mat. 3.Matt 3 puts the wicked as it were vponupon a racke, and maugre their teeth, makes them to vtter their inmoſt thoughts. Wee hauehave good proofe of this againe and againe,The Goſpell hath broght popiſh iuglings to light. whileſt wee diſcouer that groſſe idolatry which was ſo masked vnderunder the papacie, that men tooke it for Gods true worſhip. Oh how wonderfully were the poore people wrapped in ſuperſtitions! Who would euer hauehave thought that there had lien ſuch horrible monſters (in thoſe times of darkneſſe) within the hearts of men: ſuch as they are now manifeſted to be. For the contempt of God ſo ouerflowed, that ſome ſhewed themſelues beaſts rather then men. But what doe the Papiſts?Popiſh ſlanders. They cry out as if we by our doctrine had let looſe the bridle to men, and had ſet open the doore to epicuriſme; ſo as it ſhould be lawfull for any amongſt vsus (without bluſhing) to doe what he liſt. But let them heare our Prophets anſwer; who telles them, that the truth of God being once brought to light, vile perſons will behaue themſelues vilely, and the wicked will then ſpeake wickedly: otherwiſe, how ſhould Chriſt be a ſpirituall Iudge, if he did not manifeſt the ſecrets of the hearts, and diſcouer the things that were moſt deeply hidden?

But beſides the ſcoffes which the reprobates caſt forth againſt God, hee taxeth alſo their crueltie, namely, They make emptie the hungry ſoule. Wherein the Prophet orderly recites the ſinnes that are againſt the ſecond table. The wicked begin at the contempt of God: afterwards, they fall into their ſinnes; to wit, they ſpare not to exerciſe crueltie againſt their poore neighbours. What rigor can be greater then to depriue the hungry ſoule of his bread, and the thirstie ſoule of his drinke? For the very inſtinct of nature muſt needes cauſe our bowels in cōpaſſion to yearne within vsus. But when men are growne ſo yron hearted, and hauehave ſo far degenerated, that they are without ſenſe or feeling of their brethrens wants, doe they not ſhew themſelues worſe then ſauage or wild beaſts, who wil pitie their like?

Verſ. 7. For the**Inſtruments or meaſures. weapons of the p. 322churle are wicked: hee deuiſeth wicked counſels to vndoe the poore with lying words, and to ſpeake againſt the poore in iudgement.

WEe muſt alwaies retaine the future tence, becauſe he diſputes not ſo much what couetous men are, as what they will be, when Chriſt by the light of his Goſpell ſhall diſcouer their hypocriſie, leſt they ſhould deceiue any. For hee ſpeakes of that heauenlie light which ſhould breake forth to cauſe ſecret wickedneſſes appeare; as wee hauehave ſaid. Chriſt then manifeſts the venome that is hid in the couetous, and ſhewes with what vnlawfull weapons they fence themſelues. If any will interpret the word Kelai, Meaſures; I hinder him not: but the word weapons agrees beſt, and hath a larger ſenſe; for vnderunder it are comprehended all ſorts of inſtruments. He means then by a metaphor to ſet forth the cunning practiſes and ſubtile iuglings, wherewith the couetous beguile the ſimple, and ſnare them in their ginnes.

In the next place he ſhewes the reaſon of it; to wit, they are alwaies hammering of wicked 1plots in their heads. Surely hee here deſcribes the maner of the wicked, who buſie their braines about nothing elſe but how they may fill their purſes; be it by right or wrong, it is no matter. Such people doth our Lord Ieſus Chriſt here vnmaske, and lets all the 2world ſee their priuie packing. Our Prophet amplifies the indignitie of their fact yet further, by other circumſtances. For is it not a more grieuous ſinne to circumuent the innocent who are vnable to ſhift for themſelues, then ſuch as hauehave reaching heads? Againe, if with ſweete bait…, they deceiue vnderunder pretext of 3friendſhip? In the third place, if they do this to the poore, who had more neede to be deliuered? 4Laſtly, if ſnares be ſpread euen in the open iudgement ſeates? No doubt the ſinne is greater to ſpoile the poore vnderunder colour of iuſtice, then to ſet vponupon them in the high way. For iudgement ſeates ought to bee like Cities of refuge for the diſtreſſed to flee vntounto.It is a greater ſ…nne to rob the poore vnderunder colour of iuſt…ce, then to ſet vponupon them by the high waies ſide. Iudgement ſeates ought to be as cities … refuge for the diſtreſſed to flee vntounto. What ſhall we ſay then, if ſuch places bee made dennes of theeues? On the high way a man may happily ſhunne a theefe, and may wind himſelfe out of his nets: but which way ſhall a man eſcape out of the ſnares which are laid in places of iuſtice? The circumſtances of this text therefore ought diligently to be obſerued.

Verſ. 8. But the liberall man will deuiſe of liberall things, and he will continue his liberalitie.

VVEe hauehave told you before that theſe ſentences hauehave a more ſpiritual ſenſe then our bare reaſon can attaine vntounto: for the Prophet ſpeakes not ſo much of Commonwealth matters, as of the reformation of the Church. Theſe things therefore appertaine to the regenerate, ouer whom Chriſt raignes by the ſcepter of his word. For howſoeuer many bee called outwardly by the voice of the Goſpell;Many called by the externall voice of the Goſpell, but few are brought thereby to yeeld ſound obedience thereunto. The way of the righteous like the light that ſhineth more and more vntounto the perfect day: Prou. 4.18.Prov 4:18 yet few are brought by it to yeeld ſound obedience vntounto God, or to beare that ſweete yoke. Thoſe few doth the Lord make benefactors and truely liberall, in ſuch wiſe, as they ſeeke not ſo much their owne things, as how to benefit the poore; and that not once or twice, and ſo away, but continue the ſame from day to day, ſo as their heate doth rather increaſe then decreaſe.

This place is commonly tranſlated otherwiſe; to wit, that thoſe who are liberall, go on forward, and abound in well doing, becauſe God inricheth them, & recompenceth them with greater benefits. This ſenſe at the firſt, hath ſome ſhew of reaſon: but the Prophet rather meant, that the liberall ſhall neuer ceaſe giuing. Why ſo? Becauſe they ſhal grow more and more; they ſhall hauehave the ſame will and affections, and ſhall continue conſtant in their good courſe: as it is ſaid, Pſal. 112.9.2. Cor. 9.9.2 Cor 9:9 He hath diſtributed abroad, and giuen to the poore: his righteouſneſſe indureth for euer. Now this is added becauſe it is an eaſie matter to counterfet the liberall perſon for a time: many alſo thinke they hauehave quit themſelues well, when they hauehave giuen a little; but they grow faint hearted by & by, and change their mindes: whereas on the contrary, true liberalitie is not an houres bird, as wee ſay, but growes on to perfection. Thoſe that are indued therewith, perſeuere therein conſtantly: their liberalitie is not by fits & ſtarts; neither are they like a ſeething pot, that is now ready to boile ouer, and by & by ſtands as ſtill as a ſtone.

This is it which our Prophet meant to expreſſe by the verbe, ſhall goe forward or continue. Many things fall out often times, which cooles the heat, and hinders the courſe of our charitie. Firſt, we meete with the ſtrange 1ingratitudes of men; ſo as it ſeemes all our coſt is ill beſtowed. Againe, many are too 2greedie, like horſleeches, that ſtill ſucke in other mens blood. Yet let vsus often and alwaies beare in minde what Saint Paul ſaith, Gal. 6.9. to wit, that we ſhall reape in due ſeaſon if we faint not. For the Lord exhorts vsus not to ſuch a kinde of liberalitie as ſhould laſt for a day or a weeke, but for our whole life.

Verſ. 9. Riſe vp, yee women that are at eaſe: heare my voice ye careleſſe daughters, hearken to my words.

IT ſeemes there ſhould bee no coherence betweene theſe words and the former. For before hee ſpake of the reſtitution of the Church; but now hee threatens that Gods iudgements are readie to ſeiſe vponupon thoſe who gaue themſelues to a pompous, delicious, and an idle courſe of life. It ſhould ſeeme therefore that Iſaiah takes vp a new matter in this place.The vſuall tenor which the Prophets hold in their ſermons. Yet will there be no great inconuenience, if this prophecie be ioyned to the former: for the Prophets vſually keepe this courſe; firſt, they lay forth promiſes of p. 323grace to the faithfull; then they direct their ſpeech to the hypocrits, teſtifying that the mercy which God promiſeth to his children, ſhall be ſo far off from benfiting of them, that they ſhall ſurely beare the reward of their ſinnes.

Wheras he bends the force of his ſpeech in particular againſt women, the Hebrews vnderunder this word (according to the vſe of their tong) vnderſtand Cities: but I thinke this ſhould be no figuratiue maner of ſpeech, and therefore I rather reſt in the bare letter. Now he ſpeaks to women rather then vntounto men, to ſignifie the greatneſſe of this deſolation: for women and maidens are commonly ſpared in ſuch times, by reaſon of their ſex, being alſo deſtitute of warlike defences. Well, he ſaith the deſtruction ſhall be ſo barbarous, that none ſhall ſcape ſcotfree.

And note that he ſpeakes expreſly of women of reſt, who cōmonly are the moſt delicate: for according to their abundance, ſo they may better ſhift for themſelues, and may more eaſilie eſcape dangers, when the poore muſt be faine to goe to the wall. But Iſaiah telles them that they ſhal be conſtrained to riſe and tremble: therein oppoſing this trembling, to that reſt and eaſe which they quietly inioyed. For he commands them to ariſe, as giuing them to vnderſtand, that it was no time for them now to ſit ſtill, becauſe the Lord was about to awaken them out of their ſecure couſe of life.

When he addes, heare my voice yee daughters: by daughters, the Rabbines vnderſtand Cities and Townes; but this ought to be taken litterally, as I ſaid before. Hee ſhewes whence this terror and violence ſhall proceed, which ſhall cauſe them thus to ariſe and tremble; to wit, from the iudgement of God. But he mentions the voice, to ſhew that this ſhall bee no vaine prophecie, becauſe this war was proclaimed againſt them by the commandement of God. As if he ſhould ſay; You ſhall one day feele by experience, what power and efficacie there is in the word of God to awaken you.

Now he blames their idleneſſe, ſecuritie, and delicacie ſo oft, not onelyonly becauſe it ſhould be vnked for thoſe that had bin wont-to be at their eaſe, to bee ſo rudely rouzed vp; but alſo in regard it is a thing almoſt vnpoſſible, that the world (in this corrupted and depraued eſtate of mans nature) ſhould not bee too careleſſe in abuſing reſt and abundance. For we then by little and little fall into a ſottiſhneſſe of mind, deceiuing our owne ſoules with vaine imaginations: ſo as all feare is abandoned of eueryevery one: in which falſe ſecuritie, wee eaſily are drawne audaciouſly euen to ruſh againſt God himſelfe.

Verſ. 10. Yee women that are careleſſe, ſhall bee in feare aboue a yeere in daies: for the vintage ſhall faile, and the gathering ſhall come no more.

It is a great reliefe to a ſorrowfull heart, when it perceiues that though afflictions be ſharpe, yet they are but ſhort.BY theſe words he meanes, that the calamitie ſhall laſt long: for it is a great reliefe to a ſorrowfull mind, when hee thinkes that the miſeries and afflictions which preſſe vponupon him ſo neerly, ſhall laſt but a while. But when there is no hope left of ſome comfortable iſſue, nor promiſe of deliuerance, what can enſue thereof but deſpaire? Hee ſhewes then, that they ſhall not ſuffer this extremitie for a yeere onelyonly, but that they muſt expect new afflictions, one in the necke of another. By the word to feare, hee priuily taxeth their drowſineſſe; ſhewing that they ſhall be led away with terror and trembling, ſeeing the ſweet and ſtill voice of wholſome doctrine was ſo tedious vntounto them. And in as much as the Iewes were too much beſotted with the louelove of earthly and tranſitorie things, hee threatens them with want of bread and wine. And thus hee applies himſelfe to their capacitie.

If they had been better purged from their earthlineſſe, he would rather hauehave awakened them with the feare of that iudgement which Ieremiah bewailes, Lament. 1.7. to wit, that the ſacrifices and feaſt daies ſhould ceaſe, and that the holy aſſemblies ſhould be aboliſhed. But becauſe they had plunged themſelues in voluptuous liuing, and had not ſo well profited as to eſteeme ſpiritual benefits, the Prophet applying himſelfe to their weakneſſe, addreſſeth his ſpeech rather to their bellies, then to their mindes.

Now he toucheth the wasting of the fields, which ſhould vndoubtedly follow this war: for abundance is the mother of idleneſſe and ſecuritie. It is therefore as if he had ſaid;Abundance the mother of idleneſſe and ſecurite. The Lord will depriue you of your belly cheere, he will rouze you vp with a witneſſe, and will depriue you of all matter of reioycing. By this verſe then are we admoniſhed not to lie ſnorting in our proſperity; neither to dreame of ſuch a reſt, as if we were to inioy the ſame in this world for euer. No, let vsus vſe the good things which God beſtowes vponupon vsus moderately, vnleſſe we meane that God ſhould awaken and ouerwhelme vsus vnawares: and by this ſudden change which ſhall befall vsus, vexe vsus worſe then wee can expect or thinke of.

Verſ. 11. Yee women that are at eaſe, be astonied: feare O yee careleſſe women: put off the clothes, make bare, and gird ſackcloth vponupon the loines.

THis is no ſuperfluous repetition, but rather an amplification of that which hee ſpake of before: for whileſt men are thus rocked aſleepe, hardly can they be awakened by the voice of Gods Prophets. It is needefull then to cry alowd, and to adde rebuke to rebuke. Therefore in that hee multiplies his threatning, he thereby ſhewes how great our ſecuritie is, when men are once blinded with proſperitie. It is almoſt a thing impoſſible for them to heare the voice of God when he admoniſheth them. And to ſpeake the truth, men are in much more danger by proſperitie, then by aduerſitie: for when all things fall out well, they are ready to flatter themſelues; p. 324yea, and to be bewitched with their felicitie. This was the cauſe why he was faine to rebuke the Iewes ſo ſharply; euen to quicken them vp if it were poſſible out of their drowſineſſe. This exhortation then ought to be referred to the time to come as if the Prophet ſhould hauehave ſaid; In the end you ſhall tremble, for I can aſſure you, your reſt ſhall not laſt alwaies.

Thus hee ſhewes that this calamitie which was to enſue, ſhould be as a ſeale ſet vntounto his prophecie, whereby God would manifeſt by the effects, that theſe words ſhould not vaniſh away in the ayre. Where hee bids them to make bare, and to gird them with ſackcloth, he deſcribes the eſtate of mourners. For when aduerſitie preſſeth any, then they put on ſackcloth, and make the reſt of the parts of their bodies naked: and ſo by outward …eſtures and garments, and the like, they manifeſt the inward dolour of their mindes. Hee calles the women then from their delicious and daintie fare, and voluptuous liuing wherein they plunged themſelues, to ſackcloth and other teſtimonies of ſorrow.

Verſ. 12. Men ſhall lament for the teates; euen for the pleaſant fields and for the fruitfull vine.

THis verſe is diuerſly expounded: for ſome without any figure, vnderſtand, that there ſhall bee ſuch great want of food, that women ſhall loſe their milke, and therefore that the infants ſhall weepe ouer the emptie and dried breaſts of their mothers: which we ſee to fall out when people are pined away in great famins. But the moſt receiued ſenſe, and that which agrees beſt, is; that by teates, vnderunder a figure we vnderſtand fields and vineyardes, which alſo is expreſſed in the very words of the text: becauſe from them, as from the teats of our mothers, we daily ſucke milke & blood as it were out of y^e earth. His meaning is then, that the fruits of the earth ſhall faile, becauſe the Lord will ſo curſe her, y^t ſhe ſhall not be able to yeeld any increaſe. Thus men ſhall lament in regard of this great penurie, as ouer the teats of their mother, which were wont to feede them with delicates. This ſenſe I take to be fitteſt, as beſt agreeing to the naturall ſcope of the text: for it was neceſſarie it ſhould ſerue as an expoſition to that which is afterward added, touching the pleaſant field, and the fruitfull vines.

Verſ. 13. Ʋpon the land of my people ſhall grow thornes and briars: yea, vponupon all the houſes of ioy in the Citie of reioycing.

HEe now confirmes the former ſentence, and ſhewes that the cauſe of this famin and barrenneſſe ſhal be, in regard that thornes and briars ſhall grow vponupon the land; that is to ſay, the fields ſhall bee laid fallow and barren, whereas before they were fat and fruitfull.

Now this muſt needs be an horrible chāge: for this Country, as we know, had the praiſe for fruitfulnes aboue any other; not ſo much in reſpect of the ſoile, as by Gods bleſſing, who had ſaid, I will giuegive you a land flowing with milke and hony: Exod. 3.8. and 17. Hence (I ſay) came this fruitfulneſſe of that land.

Whereas he calles it the land of his people: he preuents an obiection which they might thus make; what reaſon hauehave we to feare the barrenneſſe of that land, or that it ſhould not yeerly yeeld vsus fruit, ſeeing God who is good vntounto all, will be much more a nurcing father to vsus, and that in a more particular manner? They thought it then a thing vtterly vnpoſſible, that this land being beſtowed vponupon them, who were the children of Abraham, ſhould euer be ouergrowne with thornes and briars. And thus the Prophet rebukes the Iewes the more ſharply, becauſe by their rebellion, they had not onelyonly made void theſe bleſſings of God, but had alſo pulled downe his wrath ſo far vponupon them, as to lay their fruitfull land waſte and barren.

The word yea, in the middle of the ſentence, amplifies the doctrine: albeit ſome expound it, For, reading it thus: For gladneſſe is in their houſes. But this ſenſe ſutes not wel, in regard the conſtruction of the words will not beare it. I rather thinke therefore that he inlargeth the ſentence, as if he meant to ſay, that this calamitie ſhall not onelyonly ſeiſe vponupon the vtmoſt bounds of the land, but euen vponupon the houſes of ioy alſo; to wit, euen vponupon thoſe which were ſumptuous and pleaſant, where they were alwaies wont to ſolace themſelues without let in times paſt.

But when the Prophet ſpake theſe things, I warrant you the people of that time laught a good (as we ſay) at him: neither could they heare ſuch vnſauorie newes amiddeſt ſo manie delights which bewitched them. Nay, they tooke foule ſcorne to be ſo dealt withall, becauſe of Gods promiſes, which they tooke to bee ſo ſure, that they thought no want could euer befal them: but Iſaiahs words hauehave all proued true for all that. By this example therefore let vsus learne to vſe proſperitie with ſobriety, Vſe proſperitie with ſobrietie.and ſo depend vponupon Gods promiſes touching his bleſſings, to bee powred out vponupon vsus, that in the meane while we yeelde obedience to his word with a good conſcience.

Verſ. 14. **Or, For the, &c.Becauſe the pallace ſhall bee forſaken, and the noiſe of the Citie ſhall bee left; the tower and fortreſſe ſhall bee dennes for euer, and the delight of wilde Aſſes, and a pasture for flockes.

HE yet ſets forth this deſolation more at large: for, hauing in the former verſe mentioned the houſe of magnificence; hee now addes the pallaces and Cities: meaning to ſhew, that nothing (be it neuer ſo glorious or excellent) could bee exempted from this p. 325common deſolation. We ſee then that mens eies are dazeled with their owne glorie vntill they lift vp their eies towards heauen, and thus being ſweetly lulled aſleepe in their plentie, they grew feareleſſe and careleſſe of any thing. Therefore he tels them that all their pleaſant and gorgeous things in the land of Iudea, to wit, their Cities, Pallaces, Castles & Fortreſſes ſhould be laid vponupon heapes and brought to nothing.

By the word euer, he againe admoniſheth them (as I hauehave touched before) that this wound ſhall not be cloſed vp againe in a yeere,Verſ. 10. but ſhould be long in healing: which ſhould anſwere in proportion to the length of time in which they had hardened themſelues in their vices; for had not the hand of God preſſed them long according to their ſtubborne and rebellious nature, they would hauehave been readie forthwith to hauehave ruſhed into their iniquities afreſh.

Verſ. 15. Ʋntill the Spirit be powred vponupon vsus from aboue, and the wildernes become a fruitfull field, and**Or, Carmel. the plenteous field be counted as a forreſt.

THe Prophet had to deale as we know with the Iewes, amongſt whom the Lord had planted his Church, it was needfull therefore to leaue them ſome hope of ſaluation, leaſt they ſhould diſpaire in the middes of ſo many calamities. For albeit the Lord handles hypocrits roughlie becauſe they falſely ſhroude themſelues vnderunder the title of being his people; yet is he inforced by one meanes or other to prouide for the good of his Saints. This promiſe is added therefore to put them in hope that God can not, nor will not forget his Couenant;God neuer threatens ſo ſharpely, but he ſtill leaues hope for the penitent. howbeit for a time he ſcourgeth his children ſharplie with the rods of men; for he neuer ſo threatens, but he leaues hope and conſolation for the repentant to cheere vp and refreſh their hearts, and that euen when it ſeemes heauen and earth ſhall goe together.

And that they might the better taſte this conſolation which our Prophet ſets before them, he raiſeth vp their minds to the author 1of life. Wee ſee that when all things fadge 2well, many eate and drinke till their skins crack, as they ſay: If famin pinch, then God is forgotten, and men runne for ſuccor to the earth. It is not without cauſe then that Iſaiah ſaith,This word ſpirit hath two extents here: firſt, to the reſtauration of earthly benefits. the Spirit ſhall come from aboue, which warming the earth, ſhall cauſe the ſame to floriſh with new frutefulnes. Neither do I doubt but he alludes to that ſentence of Dauid, Send forth thy Spirit, and they ſhall be created, and thou wilt renew the face of the earth, Pſal. 104.30.

Now in regard that he alſo ſets before them this ſigne as a token that God was reconciled vntounto them, he therewithall aduertiſeth them, that the reſtauration of y^e Church flowes only from his free grace, who can aboliſh barrennes as ſoone as it pleaſeth him in his fauor to diſtill ſome ſweet dewes from aboue: yea, y^t he can do it in an inſtant, becauſe at the firſt he created all things of nothing, as if they had been before.

The expoſitors doe diuerſlie tranſlate the latter part of this verſe, where he compares the deſert to Carmell: but as I hauehave ſhewed in the 29. Chapter verſ. 17. where there is the like phraſe of ſpeech, it ſeemes to me that the Prophet ſimplie ſets forth the effect of this reſtauration: to wit, that the abundance of all things ſhall teſtifie that God is indeed appeaſed towards his people. For the places which were deſerts before ſhould be as Carmell, which was a fat & frutefull ſoile, whence alſo it tooke his name.

Carmell alſo ſhall be as a deſert: that is to ſay, ſo frutefull, that if it be compared as it is now with that which it ſhal be one day, it may well be called a deſert: for it is an amplification of the extraordinarie frutefulnes of it; as if he ſhould ſay, The fields which now are laid fallow and beare nothing, ſhall bring forth frutes: and thoſe which are tilled, and are by nature apt to yeeld increaſe, ſhall wax ſo frutefull, that the abundance which is now vponupon them is but barrennes in compariſon of that which ſhall be hereafter. As if we ſhould compare the grounds of Sauoy, with thoſe of Sicilia or Calabria, we would ſay that it were but a deſert. In a word, he ſignifies that there ſhall be an incomparable frutefulnes, which the faithfull ſhall enioy after they be reconciled vntounto God; and all becauſe they may vnderſtand what louelove he beares them by lading them with ſo many benefits.

Now Iſaiah ſo propheſieth here of Hezekias his kingdome, that therewithall he referres all things to the kingdome of Chriſt, as to the end and full accompliſhment thereof. Come we once to Chriſt, then muſt we expound all theſe things ſpirituallie,The ſecond extent. that ſo we may know we are renewed, as ſoone as the Lord ſends downe his ſpirit from aboue into our hearts, of barren ground, to make them frutefull. For till we be inſpired from aboue by this holy Spirit, we are rightlie compared to deſerts and parched grounds, ſeeing we bring forth nothing but thornes and buſhes, and are vnfit naturallie to bring forth any good fruite. Thoſe therefore which in times paſt were fruitleſſe, being now regenerated by the Spirit of God, ſhall begin in ſome meaſure to bring forth fruite vntounto him: and thoſe who before had ſome outward ſhew of goodnes, ſhall become ſo frutefull after they be thus regenerated by the holy Ghoſt, that comparing the one eſtate with the other, the firſt will be iudged but as a deſert in reſpect of the latter: for all the goodly works that men do before Chriſt hath regenerated them, are but ſo many glorious ſinnes. Therefore when wee ſee the Church oppreſſed euen vntounto death, and that her condition ſeemes very lamentable, let vsus lift vp our eies to heauen, and depend whollie vponupon theſe promiſes.

Verſ. 16. And Iudgement ſhall dwell in the deſart, and Iustice ſhall remaine in the frutefull field.

THe Prophet heere teacheth wherein the true glorie of the Church conſiſts,Wherein the true glory of the Church conſiſts. to wit, p. 326when Iustice and Iudgement gets the vpper hand: for men are not to reſemble beaſts in ſeeking only after the abundance of earthlie and tranſitorie things. By this it appeares ſufficientlie, that the Iewes were not held by the doctrine of the law in the hope of temporarie benefits only, as ſome fantaſticall ſpirits affirme: but they were by it commanded to reſt in that which was the principall, to wit, that Iustice and Iudgement ſhould floriſh amongſt them: neither is it to be doubted but they knew well enough that true felicitie conſiſted therein. We are therefore firſt of all to ſeeke the kingdome of God, and the righteouſnes thereof, and not to place our ioy and happines in the abundance of wheat and wine, as hogges that feede in the trough. For as Zacharie ſings in Luk. 1.75. The end of our deliuerance from ſinne and Satan, and of all the bleſſings we receiue from God, is, that we ſhould ſerue him in holines and in righteouſnes all the dayes of our life.

By Iustice and Iudgement then he vnderſtands all vprightnes, as we hauehave often ſhewed before. See verſ. 1. Which albeit they properlie concerne the equitie which we ought to vſe one towards another: notwithſtanding, becauſe it is vſuall in the Scriptures by the duties of the ſecond table to vnderſtand the obſeruation of the whole law, the Prophet here vnderunder a part comprehends religion and the true ſeruice of God. But the Prophets are wont eſpeciallie to mention the duties of louelove and thoſe things that concerne the ſecond table, becauſe we chieflie manifeſt vntounto men thereby what affection and louelove wee beare vntounto God. Now where he ſaith, that Iuſtice and Iudgement ſhall alſo dwell in the deſert as well as in y^e plowed fields: it ſo much the better appeares that ſuch plentie of bleſſings was promiſed, that the beholding therof ſhould put men in minde of that great increaſe which they had ſeene in the fields before, was but barrennes now in reſpect thereof.

Verſ. 17. And the worke of Iustice ſhall be peace, euen the**Or, effect. worke of Iustice and quietnes, and aſſurance for euer.

EVen now he enuaied againſt that peace in which the Iewes were lulled aſleepe. See verſe 9.10.11. But heere he promiſeth a peace contrarie to that, which ſhall be a teſtimonie of Gods louelove towards them, who will keepe them faithfullie after he hath receiued them into his fauour. The cloſe oppoſition betweene that brutiſh peace, which the wicked thought they had gotten when they committed all ſorts of wickednes, whileſt they lay ſnorting therein alſo without repentance, and this peace which the children of God enioy by a godly and iuſt life, is here to be noted. For Iſaiah ſtirres vsus vp to couet after this latter; and teacheth vsus to be aſſured that thoſe with whom God is appeaſed, ſhal enioy a peace that is bleſſed and happie in deed. Thus he ſets integritie before them for the obiect of their deſires,They that would enioy an happie peace, muſt labour after an innocent life. that ſo they may attaine that peace which paſſeth vnderſtanding: for there is no better meanes to liue ſuch a peaceable life as is free from anoyance, then in abſteining from euill, and doing of good, as S. Peter teſtifieth in his firſt Epiſtle, Chap. 3. verſ. 13.

But our Prophet leades them higher, to wit, that in liuing holilie and iuſtlie, they ſhall keepe themſelues in Gods fauour. For is it not a thing altogether vnreaſonable, that the wicked ſhould expect peace, when they themſelues will continuallie make warre againſt God?The wicked would faine enioy peace, whileſt they make open war againſt God. In deed there is none but deſires peace; yea, who is he that can not highlie extoll it? but in the meane while themſelues are the cauſe why enemies are raiſed vp againſt them, for they trouble heauen and earth by heapes as it were with their wickedneſſes. Now in regard that this peace which God giues is perpetuall, Iſaiah compares it with that which laſts but for a moment.

In that he calles peace the effect of Iustice, let vsus thence learne that warres proceed frō Gods wrath, which we ſet on fire by our rebellion, whereas peace on the contrarie proceeds from his bleſſing. When therefore we ſee the enemies boile with rage,Warres proceed from Gods wrath, which we ſet on fire by our ſinnes. Our ſound and ſincere conuerſion, the onelyonly meanes to ſtill and quiet the rage of our enemies. exalting themſelues furiouſlie againſt vsus, let vsus ſeeke no other matter to allay that heate then true conuerſion: for our God will eaſily calme and quiet tumults, we being at one with him: for he it is as the Pſalmiſt ſaith, which makes warres to ceaſe vntounto the ends of the earth: he breakes the bow and knappeth the ſpeares in ſunder, and burnes the chariots with fire, Pſal. 46.9. but we hauehave told you before that theſe things belong not only to the time of Hezekias, but ought alſo to be referred vntounto Chriſt.

Verſ. 18. And my people ſhall dwell in the tabernacles of peace, and in ſure dwellings, and in**Or, quiet refreſhings. Peace, the fruite of Iuſtice. ſafe resting-places.

AS he hath ſhewed that ſpirituall Iustice is that which hath her ſeate in the hearts of men, the ſame muſt be ſaid of peace, which is the fruite of it. Thus when we heare of ſure dwelling places, and refreſhings, let vsus remember what Paul ſaith, Rom. 5.1. Being iuſtified by faith, wee hauehave peace with God. This peace Chriſt left with his Diſciples, which the world could not giuegive vntounto them, Iohn 14.27. And what maruell? For as the ſame Apoſtle teacheth, Phil. 4.7. This peace paſſeth all vnderſtanding. Hauing once obteined this Iustice, we ſhall be no more diſquieted with inward terrors, as we were whē we felt that God was angrie with vsus. The wicked conſcience is alwaies at warres with it ſelfe, and in continuall anguiſhes. The wicked therefore muſt needs be toſſed to and fro with diuers garboiles: for he that is deſtitute of righteouſnes, can neuer be in any ſound peaceHe that is deſtitute of the imputation of Chriſts righteouſnes, can neuer hauehave ſound peace. of conſcience. But where Chriſt reignes, there only is the true peace to be found, which the faithfull hauehave in aſſurance, which makes thē come without feare before the heauenlie throne, not ſo much in reſpect of their owne pietie, as for that they reſt themſelues vponupon the ſure rock of Gods mercies in Chriſt. Hence we gather, that Chriſt reignes not where conſciences p. 327are troubled and toſſed to and fro with diuers doubtings; in which caſe the Papiſts muſt of neceſſitie be: yea, and all others that caſt not themſelues vponupon the meritorious ſacrifices of Chriſt, and vponupon that purgation which he hath purchaſed for vsus.

Verſ. 19. When it haileth, it ſhall fall on the forreſt; and the Citie ſhall be ſet in the lower place.

WE told you before, that the Prophets were often wont to ſet forth the kingdome of Chriſt vnderunder ſhadowes; becauſe they borrowed ſimilitudes from an earthly kingdome, for otherwiſe (in reſpect of our dulnes) we could hardly be brought to comprehend this ineſtimable treaſure of all good things. The meaning is, that the Lord will remoue far off from his people, all incombrances and diſcommodities, and will cauſe them to fall vponupon others. Now becauſe in this world were ſubiect to diuers tempeſts and vexations, ſo as wee muſt indure raine, haile, windes, and whirle windes: he ſaith that God by his admirable prouidence will exempt vsus from the harme we might receiue by theſe things, becauſe the violence thereof ſhall be driuen by him vponupon thoſe of other places.

By forrests, hee meanes vaſt and deſet places,Many are the troubles of the righteous, but the Lord deliuers thē out of all: Pſal. 34.19.Ps 34:19 where none inhabits. By this we are aduertiſed, that being vnderunder the protection of Ieſus Chriſt, we are ſo freed from all dangers and inconueniences, that notwithſtanding there are many hailes and tempeſts readie to fall vponupon our heads: but the Lord is our deliuerer, who either turnes away theſe eminent perils, or frees them who are in danger to take hurt by them. And that hee might the better confirme that which he ſaid touching peace; he ſaith, that the Cities which ſtood in the plaine, ſhall be out of danger; for they were wont then to build their Cities vponupon high places, the rather to preuent aſſaults. Now hee ſaith, that God will ſo defend his people, that they ſhall neede none of theſe vſuall munitions, becauſe the Cities ſhall bee ſafe, though they ſtand in the vallies; neither ſhall they receiue any hurt, albeit they lie open to the furie of the enemie. Why ſo? For the hand of the Lord will ſaue and keepe them. Wil we be ſecure then? Let vsus not truſt in horſes, nor chariots, nor yet in defenced Cities, leſt the Lord ſuddenly diſlodge vsus: but ſeeing our good and heauenly Father vouchſafeth to take care of our ſaluation, let the protection of ſo good a gardian ſuffice vsus.

Verſ. 20. Bleſſed are yee that ſow vponupon all waters; and driue thither the feet of the Oxe and the Aſſe.

HE ſhewes how great the change ſhall be, when Chriſt begins to reigne.Verſ. 13. Verſe 14. For hee ſaid before, that there ſhould be ſuch a deſolation, that thornes and briars ſhould couer the face of the holy land, that ſtately houſes ſhould be laid on heapes, and the Cities and palaces vtterly raced. All theſe things were to fall out when the Country ſhould be ſpoiled by continuall incurſions of the enemie: but now he ſaith they ſhall be bleſſed, becauſe God will giuegive them the abundance of all things. He adorneth and decketh this fruitfulneſſe with figuratiue ſpeeches, which may be expounded in plaine words; to wit, that they ſhall ſow in mariſh grounds, and ſhall feede their cattell in thoſe places without feare.

By waters, ſome vnderſtand a fat and fruitfull ſoile: but I take it otherwiſe, becauſe of the generallitie of the particle All: for in calling them all waters, it is as if hee had ſaid, that euen thoſe places which were couered with waters, ſhould be fit for tillage: ſo as they ſhall not need to feare the ſpoiling of their ſeede. It is our manner alſo to driue Oxen, Aſſes, and other beaſts out of the fields that are ſowen, leſt they ſhould crop off, or mar the corne. But he ſaith here, that it ſhall be ſo thicke and faire vponupon the ground, that Oxen and Aſſes muſt be driuen thither to eate the firſt growth, as they vſually doe when corne is too ranke.

He calles them bleſſed, according to the vſuall Hebrew phraſe, becauſe their labour ſhould not be in vaine. Obiect. If it be obiected that there was neuer ſeene ſuch a fruitfulneſſe of the earth, vnderunder the kingdome of Chriſt: Anſ. I confeſſe that in the times wherein God hath prouided for his children in greateſt plenty, yet ſome tokens of his curſe might alwaies bee perceiued, wherein the whole race of mankind is wrapped, by reaſon of Adams reuolt. But becauſe the inheritance of this world was reſtored to the faithfull, by the meanes of Ieſus Chriſt, the Prophets vponupon good reaſon affirme, that hee will renew the earth in ſuch wiſe, that it being purged againe from her filthineſſe, ſhee ſhall receiue her firſt beautie. Thoſe that reply, that this is not yet fulfilled, ought to take a view of themſelues, to ſee whether they be yet whollie cleanſed from all their ſinnes. And if they be as yet far off from that ſpirituall righteouſneſſe, ſpoken of verſ. 16 let vsus bee contented to feele this bleſſing, according to the meaſure of our regeneration;If thou ſee not the full accompliſhment of theſe promiſes, impute it onelyonly to thy imperfect obedience: & be content to feele this bleſſing according to the meaſure of thy regeneration. which ſhall neuer be perfected in vsus, till hauing put off the infirmitie of the fleſh, wee be fully renewed after the image of God, in true holineſſe and righteouſneſſe.