Commentary on Isaiah, Commentary on Isaiah · Chapter 49

Commentary on Isaiah · Commentary on Isaiah · Chapter 49

p. 512THE XLIX. CHAPTER.

Verſ. 1. Heare ye me, ô Iles, and hearken ye people from farre, The Lord hath called me from the womb, and made mention of my name from my mothers belly.

From the treatiſe of their redemption, h… comes to ſpeake of Chriſt.HAuing diſcourſed of the redemption to come, hee now deſcends to ſpeake of Chriſt, vnderunder whoſe leading, the people were deliuered from the captiuitie of Babylō, as in old time they were out of Egypt. Now it was needful the former propheſie ſhould be confirmed with this preſent doctrine: for they would hardly hauehave bin drawne to expect this redemption from the Lord, had he not ſet Chriſt Ieſus before their eies, in whom all Gods promiſes are Yea, and Amen,All the promiſes are Ye… and Amen in Chriſt. 2. Cor. 1.20. who only alſo is able to cheere vp and refreſh the fainting ſpirits: for wee are no leſſe to looke for temporall ſaluation from him, then that which is eternall. Adde, that the Prophets are wont in ſpeaking of the reſtauration of y^e Church euer to mention Chriſt, not only becauſe he is the miniſter thereof, 1but alſo becauſe our adoption is grounded 2vponupon him. The Iewes who hauehave any ſparke of p. 513ſound iudgement do confeſſe, that this place is to be vnderſtood of Chriſt only. But all hauehave not kept the order which we hauehave noted. For the Prophet ſpeakes not of Chriſt at the firſt brunt, but vſeth this preface, for without it the people could looke for no redemption, in regard their reconciliation with God depēded thereupon. Now that it might hauehave the greater efficacie, he brings in Chriſt himſelfe ſpeaking, not only to the Iewes, but to the nations beyond the ſeas, and to the ſtrangers farre remote from the common wealth of Iſrael, who are ſpecified heere vnderunder this word iles, as we hauehave ſhewed in another place.

The Lord hath called me from the vvomb.] Some aske what this vocation is? for ſeeing we were elected in Chriſt before the foundations of the world, Epheſ. 1.4. it followes that he is before vsus, becauſe he is the beginning and foundation of our election. It ſeemes the Prophet therefore hath ſpoken leſſe then the thing imports, in affirming that Chriſt was called from the womb, ſeeing he was before all time. But the anſwer to this is eaſie, for the queſtion is not heere touching Gods eternall election, whereby we are adopted for his children, but only of the eſtabliſhing and conſecration of Chriſt ordeined to this office, that wee ſhould not thinke he intruded himſelfe thereinto at randon.Chriſt thruſt not himſelfe into his office without a calling. For no man takes this honor to himſelfe, but he that is called of God, as was Aaron, Heb. 5.4.5. So Chriſt tooke not vponupon himſelfe the office of the high Prieſt, but he which aduanced him to it, ſaid, Thou art my ſonne, this day hauehave I begotten thee, Pſal. 2.7.

Moreouer, the Prophet defines not of the beginning of time, as if God had then begun to call him from the womb, but it is as if he ſhould hauehave ſaid, Before I came out of my mothers womb, God ordeined me to this office, as S. Paul ſaith, That God had choſen him from his mothers womb, Gal. 1.15. though notwithſtanding he had elected him alſo frō before the foundations of the world. It is alſo ſaid of Ieremiah, Before I formed thee, I knew thee, Iere. 1.5. In a word, the ſumme is, that Chriſt tooke our fleſh by the ordinance of his Father, that he might fulfill the worke of our Redemption vntounto which he was deſtinated. Hereunto appertaines the laſt member of the verſe, for the mentioning of his name, ſignifies as much as a familiar knowledge of him. He ſeparates him then from out of the common ranke of men, becauſe he is choſen to a rare and ſingular piece of ſeruice.

Verſ. 2. And hee hath made my mouth like a ſharpe ſword: vnderunder the ſhadow of his hand hath hee hid mee, and made me a choſen ſhaft, and hid me in his quiuer.

HE vſeth two ſimilitudes; to wit, the ſword and quiuer, to expreſſe the efficacie of his doctrine:Two ſimilitudes expreſſing the efficacie of his doctrine. and then he ſhewes to what end he was called and dignified with ſo noble a title; namely, that he might teach: for that is it he ſignifies by the word mouth. Chriſt then was not ſent of the Father to conquer by force of armes, as earthly Princes doe; but his conqueſt is obtained by the ſword of the Spirit;Chriſt conquers not by force of armes, but by the ſword of the ſpirit. that is to ſay, by preaching the whole counſell of God, in which hee will be ſought and knowne: for he is not to be found elſewhere. Now hee ſhewes what the force of his mouth is; that is to ſay, of the doctrine which proceedes out of his mouth, when he compares it to a ſharpe ſword. For the word of God is liuely in operation, and more piercing then all two edged ſwords: for it diuides betweene the ſoule and the ſpirit, and the ioints and the marrow; and is a diſcerner of all the intents of the heart. Heb. 4.12.Pſal. 45.5.Ps 45:5 He compares it alſo to an arrow, becauſe it not onelyonly hits neere, but alſo a farre off, and comes euen to them who ſeeme far remote.

But after Iſaiah hath ſpoken of the efficacie of his doctrine, hee addes, that God will maintaine both Chriſt and it by his power:God will main…aine both Chriſt and his doctrine. The Goſpell no ſooner preached, but it is oppoſed by enemies. ſo as nothing ſhall be able to hinder the courſe thereof. For as ſoone as Chriſt opens his mouth; that is to ſay, as ſoone as the Goſpell begins to be ſincerely preached, the aduerſaries band themſelues on all ſides, and infinit enemies conſpire how to ſuppreſſe it. So as this efficacie whereof he ſpeakes, and which hee attributes to his doctrine, would not ſtand, vnleſſe Gods protection and ſhadow came betweene, to abandon the aduerſaries.

But he ſpeakes not heere onelyonly of Chriſt, but of the whole body of his Church. I grant we muſt beginne at the head, but frō thence we muſt deſcend to the members, and apply it to all the Miniſters of the word; which is heere ſpoken of Chriſt, in regard this efficacie of the word is giuen them, that their voice ſhould not beate the aire in vaine, but that it ſhould enter to the pricking of the heart: Acts 2.37. The Lord alſo cauſeth the trump of his word to ſound, not in one place onelyonly, but to the vtmoſt ends of the earth. Laſtly, in regard, the Lord faithfully keepes them vnderunder the ſhadow of his hand, though they be ſubiect to many reproches, and that Satan on eueryevery ſide aſſailes them; yet they breake not off their courſe, which experience might well hauehave taught vsus. For there is not one of vsus, but we had long ſince been vtterly rooted out by the ſecret and open practiſes of our enemies, had not the Lord been our defence. And truly I cannot but wonder, that any one Miniſter of the Goſpell ſhould ſtand ſafe,A miracle that a faithfull Miniſter ſhould ſtand. in the midſt of ſo many & ſo great dangers. But the cauſe is, the Lord keepes them vnderunder the ſhadow of his hand, and hides them as ſhafts in his quiuer, that they ſhould hot be hurt nor deſtroied of their enemies.

Verſ. 3. And he ſaid vntounto me; Thou art my ſeruant Iſrael; for I will be glorious in thee.

THis verſe muſt be ioined with the former.This verſe depends vpō the former. For heereby it appeares, that he ſpeakes not of one man, but of the whole people: which the expoſitors hauehave not conſidered: for this place neither ought to be reſtrained p. 514to Chriſts perſon, nor yet referred to Iſrael onelyonly. But we muſt heere obſerue the courſe of the Scriptures. When the body of the Church is mentioned, then Chriſt is placed in the middle, as it were, who vnderunder him comprehends the children of God. Wee heare what Saint Paul ſaith; The promiſes were made to Abraham, and to his ſeede. He ſaith not to his ſeedes, as ſpeaking of many: and to thy ſeed, which is Chriſt: Gal. 3.16. For he comprehends not the multitude of children which came of Abraham according to the fleſh, ſeeing all were not partakers of this bleſſing. Iſhmael was reiected:Iſhmael reiected. Eſ…u reprobated. Gal. 4.30. Eſau was hated: Mal. 1.3. and many others were cut off.

When the people were deliuered from vnderunder the captiuitie of Babylon, the number of thoſe which returned were very ſmal; for the greateſt part reiected this excellent benefit of God. Where was this ſeede then? Euen in Chriſt who is the head, and vnderunder him containes the reſt of the members: for in him, by an inſeparable band, is the whole ſeed aſſembled and knit together in one. And in the ſame ſenſe that Iſaiah hath noted out Chriſt vnderunder the name of Iſrael, ſo alſo hath he comprehended the whole body, as the members vnderunder the head. Which is no new thing. For when Paul ſpeakes of that vnion which is betweene Chriſt and the Church,The vnion which is between Chriſt and his Church. hauing ſet it forth vnderunder the ſimilitude of a mans body, he addes, euen ſo is Chriſt: 1. Cor. 12.12. And in this place the name of Chriſt is attributed vntounto Iſrael: that is to ſay, to the whole companie of the faithfull, which are vnited to Chriſt as the members to the head. Afterwards, the Lord giues this title to the Church, which is the ſpouſe of Chriſt, as the wife is dignified with the name and title of her husband.

Now he calles Iſrael his ſeruant: that is to ſay, his handmaid the Church; for ſhee is the pillar and ground of truth, becauſe hee hath committed his word vntounto her, as a pledge to keepe; that by her miniſterie it may be publiſhed thorowout the world: 1. Tim. 3.15. In the latter part of the verſe, hee ſhewes what the end of this miniſtry is, and why thoſe that preach the Goſpell are called thereunto of God; to wit, that they make his glory by all meanes to ſhine cleere in reſpect of themſelues, and to aduance it alſo among others. Which Chriſt teacheth in the Goſpell ſaying; Father, glorifie thy Sonne, that thy Sonne alſo may glorifie thee: Iohn 17.1. But doth not God ſhew vsus a ſingular fauour, when he appoints vsus, baſe and vile wretches, to be procurers of glory vntounto him? Oh! let this quicken vsus vp to obey him carefully, and to imploy our ſelues faithfully in his ſeruice. And yet the Prophet meant to expreſſe ſomewhat more, namely, that howſoeuer Satan and his imps lay all the plots they can, yet Gods power ſhall ouerthrow them all: ſo as Chriſt ſhall triumph notwithſtanding gloriouſlie, and God his maieſtie ſhall ſhine moſt bright in his Goſpell ſtill.

Verſ. 4. And I ſaid; I hauehave labored in vaine, I hauehave ſpent my ſtrength in vaine and for nothing: but my iudgement is with the Lord, and my worke with my God.

THe Prophet addes a grieuous complaint heere,A bitter complaint, in the name of the Church; yet ſo, as he begins at the head, as we hauehave ſaid before. Chriſt then with his members complaines, that he hath in a manner vtterly loſt his labour: for after hee hath greatly praiſed and commended the efficacie of that word which iſſueth out of his mouth, verſ. 2. now he ſhewes that it hath done little or no good notwithſtanding: ſo as this glory which God requires to ſhine in the miniſtrie of his word, appeares very little. For Chriſt ſaith, he hath laboured in vaine, becauſe men wil not repent,Why this cō plaint is add…d. nor turne to God by the preaching of the heauenly doctrine. It was to great purpoſe that the Prophet added this. Firſt, to teach vsus that this fruit whereof he ſpake, ſhall not alwaies appeare in the eies of men; for otherwiſe we ſhould be readie to call the truth of Gods word into queſtion; and would alſo be brought to doubt, whether this doctrine, which is reiected of ſo many with ſuch impudencie, were the word of God or no. Secondlie, that we might bend all our forces with inuincible conſtancie to performe our duties, and to commend the ſucceſſe of all our labours vntounto the bleſſing of God, who will not ſuffer it to be fruitleſſe in the end. And thus the Prophet meant to meete with a dangerous temptation, that by the rebellions of men, we ſhould not faint in the middle of our courſe. And truly Chriſt ſo begins heere vvith a complaint, that he yet comforts himſelfe by and by, knowing that nothing ſhall be able to direct him from the performance of his charge. And the text would be ſomewhat plainer, if wee reade it thus: Although my trauaile be in vaine, and that I hauehave ſpent my ſelfe vvithout fruit; yet it ſufficeth that my vvorke is approued of my God. VntoUnto which appertaines that which is added; but my iudgement is before the Lord.

Albeit then the fruit of our labours appeare not before vsus, An incouragement for Miniſters.yet muſt it content vsus that they are done before that God whom we ſerue, and to whom our ſeruice is agreeable. For Chriſt exhorts and incourageth the faithfull Miniſters to fight valiantly, vntil they hauehave ouercome this temptation: ſo as, ſetting light by the malice of men, they cheerfully goe on ſtill in their calling, without ſuffering diſcontentments or careleſneſſe to hinder their courſe. If the Lord hauehave a purpoſe then to try our faith and patience, ſo farre as that it ſhall ſeeme we labour in vaine, yet muſt wee ſatisfie our ſelues with the teſtimonie of a good conſcience. But if this conſolation take no place in vsus, then is it certaine that we are not carried forwards with a pure affection: neither doe wee ſerue God in this function, but the world and our owne ambition. Wherefore it is needfull for vsus to hauehave our recourſe to this ſentence in ſuch temptations.

In the meane while wee may note that the whole world, is accuſed heere of ingratitude,The whole world taxed of ingratitude. p. 515both by Chriſt and his Church: who ſo complaine before God, that notwithstanding they expostulate vvith the vvorld, in regard the doctrine of the Goſpell, vvhichwhich is ſo effectuall in it ſelfe, vvorkes no better effects in the inhabitants thereof. But this fault wholly reſteth in mens vnthankfulneſſe and obſtinacie, who reiect the grace which God offers them, and chuſe wittingly to periſh, rather then to be ſaued. They therefore which charge the Goſpell of vnfruitfulneſſe, and wickedly belie and ſlander the bleſſed truth, ſcoffing at our labours as being idle and vnprofitable, and babble that it is the cauſe of commotions,A caueat for ſcorners. and ſets men together by the eares; let them now come forth and accuſe the Sonne of God: let them conſider well with whom they hauehave to doe, and what profit their impudencie will bring them in the end. For men are in all the fault, in that themſelues make fruſtrate and void, the preaching thereof, as much as in them lieth. But the faithfull Miniſters who are vexed in their ſoules to ſee men periſh ſo miſerablie by their owne fault, who alſo waſt and kill themſelues with ſorrow when they hauehave triall of ſuch an obſtinacie, ought notwithſtanding to arme themſelues with this conſolation, and not to be ſo diſquieted as to caft down the bucklers, though at ſometimes it ſeemes beſt for them ſo to do. Let them rather meditate that Chriſt is partaker with them in this their burthen: for he ſpeakes not only of himſelfe, as we hauehave ſaid before, but of all his faithfull ſeruants, who heere in all their names, as a carefull protector, enters their accuſation for them. Let them therefore reſt themſelues vponupon his defence, and leaue the maintenance of their cauſe vntounto him. Let them make their appealeThe Miniſters appeale. (as Paul doth) to the day of the Lord, 1. Cor. 4.4. and neuer ſtand to breake their braines about the lies, ſlanders, and outrages of their enemies; for as their iudgement is before the Lord, though the vnthankfull world diſgrace them an hundreth times, ſo will God be the faithfull approuer and rewarder of their ſeruice. Contrariwiſe, let the wicked, prophane contemners of the word,Tremble and ſinne not ye prophane contemners of the word. and all hypocrites tremble; for when Chriſt ſhall accuſe them, all their defences will not be worth a ruſh, neither ſhall any be able to abſolue them from his iuſt ſentence of condemnation. We muſt looke to it then that the fruit which ſhould come of the Goſpell, periſh not by our fault, for God manifeſts his glorie, that we may be made the diſciples of Ieſus Chriſt, and bring forth much fruit, Iohn 15.8.

Verſ. 5. And now ſaith the Lord that formed me from the womb to be his ſeruant, that I may bring Iaakob againe to him (though Iſrael be not gathered) yet ſhall I be glorious in the eies of the Lord, and my God ſhall be my ſtrength.

A cōfirmatiō ioned with a more ample conſolation.HE confirmes the former ſentence, and ſets before vsus a more full conſolation by a repetition of the duties of his calling, and the teſtimonie of his owne conſcience. And this ought to be a ſtrong tower for vsus to run vntounto; for nothing diſquiets nor troubles our minds more, then when we be vncertaine vnderunder whoſe leading it is that we enterpriſe this or that. Iſaiah therefore brings vsus to the certentie of our vocation. Firſt then the faithful 1Miniſters ſay with Chriſt their Prince and Captaine, that God hath formed them, in regard he alwaies endues them whom he ſends and calles to the office of teaching, with neceſſarie gifts, for they draw all the graces wherewith they are furniſhed from the only fountaine of grace the holy Ghoſt. Thus then in the firſt place God hath ſet his ſeale vponupon Chriſt: next vntounto him, vponupon all his Miniſters, 2whom according to their meaſure he fits and prepares, that they may hauehave wherewithall to execute their charge. There withall he ſets downe the end of their calling: for the Apoſtles and teachers of the Church are ordeined and ſent to gather the ſcattered flock of Chriſt together, that all his ſheep may be folded vnderunder him into one bodie. For there is a wofull ſcattering in the world, but in Ieſus Chriſt all are gathered in, as S. Paul ſaith Epheſ. 1.10. other band of vnitie there is none.

As touching the word created, or formed. many trifle in deſcanting about the humane nature of Chriſt, which indeed was created: for it is more cleare then the Sunne at noone day that this creation is to be referred to his office.

Though Iſrael be not called.] The Iewes reade this by an interrogation, Shall I not bring Iacob againe, and ſhall not Iſrael be gathered? But this reading is conſtreined, neither do they conſider of the Prophets meaning, but as much as in them is, corrupt the text, that they might couer the ſhame of their nation. Others expound, He ſhall not be loſt: or, He ſhall not periſh. For the verb Aſak ſignifies, to truſſe vp; for, they gather together that which is to be kept, or to be conſumed: and ſo when we ſpeake of one that is dead, we commonly ſay, he is truſſed vp.

This ſenſe agrees not ill, I am ſent, that Iſrael periſh not, but I had rather follow another expoſition. Although all Iſrael be not gathered, yet ſhall I be glorified: for in this place we may ſee that two contraries are oppoſed one to another. If the Miniſters of the word be ordeined to ſaue men, it is a great honor to them when many are brought to ſaluation; if not, it makes them abaſhed and aſhamed: for S. Paul calles thoſe whom he gained to Chriſt, his ioy, and his crowne, Phil. 4.1. 1. Theſſ. 2.19. Contrariwiſe if men periſh, we beare ſhame and diſgrace by it, in regard it ſeemes God curſeth our labors, in that he vouchſafeth vsus not that honor, as to be the aduancers of his kingdome by our Miniſtrie. Notwithſtanding our Prophet affirmes, that ſuch as hauehave ſerued Chriſt in this office, ſhall be glorified: for he comprehends the members vnderunder the head (as we hauehave oftē ſaid before.)

Will not Iſrael be gathered then? yet ſhall Chriſtes Miniſtrie loſe no iot of glorie thereby. For if men be not gathered, the burthen will lie whollie vponupon their owne necks. In p. 516which ſenſe Saint Paul affirmes, that although the preaching of the Goſpell be a ſauour of death vntounto death in the reprobates, yet euen that is a ſweete ſauour vntounto God, who by the meanes of preaching, will make the wicked the more without excuſe. God is glorified double, if the effect anſwer his deſire. But, if the Miniſters of the word, hauing omitted no part of their duties, ſhall (to their griefe and ſmart I confeſſe) ſee no fruits to come of their labours; yet let them not repent that they hauehave heerein pleaſed God, whoſe approbation is heere oppoſed to all the peruerſe iudgements of the world. As if the Prophet ſhould ſay; Be it that men abhorre you, and charge you with many faults; yet muſt you ſwallow this, and much more too with patience: for God hath another end, and will crowne your patience with glorie and honour, which the wicked ſo proudly and ſcornefullie deſpiſe.

He addes in the ſame ſenſe, that it ought to ſuffice them that God is their ſtrength, to the end that neither the multitude nor power of their enemies doe aſtoniſh them, ſeeing in their God conſiſts their ſtrength.

Verſ. 6. And hee ſaid; It is a ſmall thing that thou ſhouldeſt be my ſeruant, to raiſe vp the tribes of Iakob, and to reſtore the deſolations of Iſrael: I will alſo giuegive thee for a light to the Gentiles, that thou maieſt bee my ſaluation to the end of the world.

HEe goes on further and ſhewes, that the labours of Chriſt and of all his ſeruants, ſhall be glorious indeede; not onelyonly before God, but alſo before men. For howſoeuer they be eſteemed vaine and vnfruitfull in the beginning, yet in the end the Lord will cauſe them to bring forth fruit contrary to all the opinions of men. It was enough that in the firſt place God approued their labours: but in that he now addes, that the ſame ſhall not proue vnprofitable, no not in regard of men: this ought to bee as a ſpurre to put life into them, and much to comfort their comfortleſſe ſpirits. Whence it followes, that wee ought to hope that the iſſue of that which is committed into Gods hands, ſhall be good, becauſe the bleſſing which hee promiſeth to our labours, ſhall in the end appeare; ſo farre forth, as he ſees it expedient, and for his own glory.

Beſides, he addes that this labour ſhall not onelyonly fructifie among the people of Iſrael, but among the Gentiles alſo: which (bleſſed be our God) is now come to paſſe. Nay, more then that; for ſeeing the Iewes with an obſtinate hardneſſe, became ſo graceleſſe as to reiect Chriſt; the Gentiles are now grafted into their ſtocke. And thus Chriſt is appointed of God to be a light vntounto the Gentiles, and his ſaluation manifeſted to the vtmoſt parts of the world.

This conſolation then was very neceſſarie, as well for the Prophets, as the Apoſtles: Acts 13.47. For they had but too wofull and dailie experience more and more, of the frowardneſſe of the Iewes. In which regard, they might hauehave called the certainty of theſe promiſes into queſtion, ſeeing ſo little fruit of them appeared. But vnderſtanding that Chriſt was alſo ſent to the Gentiles, they were not ſo vnwilling to goe thorow thicke and thin, as otherwiſe they would hauehave been. I grant it was a thing incredible; nay, prodigious: but thus the Lord is wont to worke far aboue the reach of mans reaſon. Saint Paul calles it a ſecret hidden, Eph. 3.9. from the foundations of the world, and is yet vnknowne to the very Angels: 1. Pet. 1.12. further forth then it is manifeſted vntounto them by the Church: Eph. 3.10. Thus then, although the Iewes were once the onelie wiſe people vnderunder heauen, Deuteronomie, 4.6. yet they are heere matched with the Gentiles: neither is there anie more diſtinction now betweene them before God: Rom. 10 12.

The Rabbines reade this verſe by an interogation; Is it a ſmall thing? As if he ſhould ſay; that it is enough, and that nothing greater nor further is to be required. But they doe maliciouſly peruert the natiue ſenſe of the Prophets words; and make themſelues belieue, forſooth, that they ſhall one day become Lords ouer the Gentiles, and raigne ouer all nations. But the true meaning is, that this ſhall be an excellent and glorious worke in it ſelfe, when God ſhall reſtore and reeſtabliſh the Tribes of Iſrael. And yet this worke ſhall be much more glorious, in reſpect that he will ioine the Gentiles to the Iewes, that they may with one mouth and heart, profeſſe the name of one Chriſt. He ſpeakes not in this place of the reiection of the ancient people then; but of the increaſing of the Church, when Iewes and Gentiles ſhall be made one body. I grant that after the Iewes fell away from the couenant of grace, the Gentiles ſupplied their emtie place: ſo as their reuolt was the cauſe that thoſe which were ſtrangers before, were now made children by adoption. But heere (as in many other places) Iſaiah foretelles that the Church ſhall hauehave a large extent, when the Gentiles ſhall be receiued in, and made one body with the Iewes.

Now albeit the word light, may be vnderſtood ioy and felicitie, yet I doubt not but the Prophet reſpects the doctrine of the Goſpell, which giues light to our vnderſtandings, and pulles vsus out of darkneſſe. Hee alſo ſaith, that this light which Chriſt ſhall bring, ſhall be ſaluation: for as Chriſt is called the way, the truth, and the life, becauſe we obtaine life by the knowledge of the truth: ſo in this place he is called the light and ſaluation of the Gentiles, becauſe hee inlightens our mindes by the doctrine of the light of the Goſpell, that he may bring vsus ro ſaluation. Let vsus obſerue theſe two things then: firſt, that our eies are opened by Chriſts doctrine: ſecondlie, that wee which were dead, ſhall be raiſed vp to life; or rather, that life is reſtored vntounto vsus.

p. 517Verſ. 7. Thus ſaith the Lord the redeemer of Iſrael, and his holy one, to him that is despiſed**O…, in himſelfe. in ſoule, to a nation that is abhorred, to a ſeruant of rulers; Kings ſhall ſee and ariſe, and Princes ſhall worſhip, becauſe of the Lord that is faithfull: and the holy one of Iſrael which hath choſen thee.

ISaiah goes on with the ſame argument, that the people might conceiue a better hope in their minde, touching their eſtate & condition, when they ſhould ſee themſelues afflicted vnderunder ſo many tedious calamities. And the rather to confirme his ſaying, hee calles God, who promiſed to performe theſe things, the redeemer of Iſrael. But may ſome obiect; Obiect. How can theſe things ſtand together; that God ſhould bee called the redeemer of his people, whom he ſuffered to be ouerwhelmed with miſeries? For where was this redemption and ſanctification become, ſeeing the people had iuſt cauſe to complaine of their pouertie and calamities? I anſwere, Anſ. that the memorie of that which had fallen out long before, is heere propounded and ſet before them, to miniſter vntounto them matter of hope and truſt. For the Iewes being preſſed with deſpaire, the Prophet preuents it by aduertiſing them, that that God which in times paſt had deliuered their fathers, is now no leſſe almightie then he was then. Albeit then for a time, hee withdraw the light of his countenance from them, to exerciſe and trie their faith, yet hee commands them not to caſt away their confidence, becauſe their certaine and full redemption is in his hands: and yet they were heerein to looke farre aboue the reach of humane reaſon. This therefore is a very excellent place:We muſt not ceaſe to belieue, though God for a time deferre his promiſe. out of which we may gather how carefully we ought to beleeue God when he ſpeakes, albeit he doe no forthwith accompliſh that which hee hath promiſed, but ſuffers vsus to languiſh vnderunder afflictions a long time.

Some tranſlate the word Veze, Contemned: others, Contemptible; which I approoue of. But this augments the miſerie of the people, when the Prophet calles them deſpiſed**Or, in himſelfe. in ſoule: for many are deſpiſed of others, who notwithſtanding are worthy of honour, in regard of the graces wherewith they be indued: or being puffed vp with pride, ceaſe not with an higher contempt, to treade vnderunder their feete the contempt of others. But Iſaiah affirmes, that the Iewes are not more deſpiſed and contemptible in the eies of others, then they are in their owne. Thus then hee notes out an exceeding ignominie and low eſtate; therewithall comprehending the affliction of the Spirit: to teach them that God ſhall come in fit time to ſuccour them, when they ſhall be throughly humbled.

I ſee no reaſon why ſome hauehave changed the number in the word nation, ſeeing the Prophet vſeth the ſingular number Goi; it being certaine that he addreſſeth his ſpeech to the poſteritie of Abraham. Afterwards he cals them ſeruants of rulers: as if he ſhould ſay, that mightie tyrants oppreſſed them: for by the word Moſchelim, he meanes thoſe that hauehave ſo much force and power, that it is an hard mat…er to eſcape their hands.

When he ſaith that Kings ſhall ſee, he ſpeaks in high and glorious termes of the deliuerie of his people; but in the meane while, hee is contented they ſhould bee tried in the furnace, to proue their faith and patience: for where were the triall of faith, if God ſhould forthwith giuegive that which he hath promiſed, (as we ſaid before.)

In the word Princes, there is a repetition much vſed among the Hebrewes. But we will ſpeake it thus ſhortly; Kings and Princes ſhall ſee, they ſhall ariſe, and bow downe.

By the verbe To bow downe, he expounds what he meant by ariſing: for wee riſe vp to giuegive honour. The ſumme is, that the greateſt Princes of the world ſhall bee awakened to confeſſe that the reſtauration of the Church is an excellent worke of God, and worthy of reſpect and reuerence.

Becauſe the holy one of Iſrael who hath choſen thee, is faithfull. See the cauſe of this great aſtoniſhment, touching the honour which Princes ſhall performe to God; to wit, becauſe they ſhall acknowledge his faithfulneſſe and conſtancie in his promiſes.God would not be held to be faithful by a bare imagination, but from good experience. For the Lord would not be acknowledged faithfull from a bare and naked imagination, but from experience it ſelfe; to wit, in the preſeruation and protection of his people, whom hee hath adopted. Hence therefore let vsus learne not to iudge of Gods promiſes by our preſent eſtate, but by his truth and faithfulneſſe: ſo as when we perceiue nothing but death and the graue to compaſſe vsus round, yet wee may remember this ſentence, by which the Lord calles vsus to him, euen the vile and contemptible.2. Cor. 7.6.2 Cor 7:6

Hence alſo wee are to conſider how glorious and admirable a worke the deliuerance of the Church is, in that it conſtraines Kings, be they neuer ſo proud (thinking nothing, be it neuer ſo excellent worthy to behold them) to behold, to admire, yea and to honour and reuerence the Lord, whether they will or no. This new and extraordinary worke then, is heere greatly recommended vntounto vsus in this behalfe. For not to mention ancient hiſtories; by what meanes hath God deliuered vsus out of that wofull tyrannie of Antichriſt? Truly wee were as thoſe that dreame, as the Pſalmiſt ſaith, Pſal. 126.1. eſpecially if wee doe but ſeriouſly conſider of the thing it ſelfe: for the Lord hath wrought a miracle in bringing vsus to doe homage vntounto Chriſt.

In the end of the verſe, the Prophet repeates that which he touched before; to wit, that this people were ſet a part to bee the Lords. But in election we muſt ſeeke the beginning of ſanctification: for the people were the holy inheritance, becauſe God had vouchſafed of his meere grace to chuſe them. Iſaiah, then means that ſecret will of God, from whence ſanctification flowes; that Iſrael might not thinke they were choſen for their own deſerts. p. 518As if he had ſaid, The Lord which hath elected thee ſhewes, that thou art ſo indeed by the effects. As wee ought then to acknowledge Gods faithfulnes and truth in our ſaluation, ſo muſt we attribute this ſaluation only to our free election. And yet it behoues eueryevery one that will partake in ſo great a benefit,Neither truth nor ſaluation out of he Church. to be a portion of the true Iſrael, that is to ſay, of the Church, out of which there is neither truth nor ſaluation to be found.

Verſ. 8. This ſaith the Lord, in an acceptable time hauehave I heard thee, and in a day of ſaluation hauehave I ſuccored thee, and will preſerue thee, and giuegive thee for a couenant of the people, that thou mayſt raiſe vp the earth, and obteine the inheritance of the deſolute heritage.

FRom this verſe we may yet more clearely gather that which we hauehave handled in the beginning of this Chapter, to wit, that the Prophet ſo ſpeakes of the whole body of the Church, that he begins at the head thereof. And this, as I hauehave ſaid, ought to be well obſerued, for the expoſitors hauehave bauked it, and yet without it we ſhall not be able to make theſe verſes to cohere. S. Paul plainly ſhewes this, in applying this very ſentence to the whole Church, 2. Cor. 6.2. But yet that which followes, I vvill giuegive thee for a couenant of the people, ſutes to none but Chriſt only. How ſhal we make theſe things agree then? To wit, if we ſhall conſider that Chriſt is not ſo much his owne as ours.Chriſt not ſo much his owne as ours. For he was not borne; neither died be, nor roſe againe for himſelfe. He was ſent for the ſaluation of his people. He ſeeks nothing at our hands: for he ſtands in neede of nothing. Thus then, God makes his promiſes to y^e whole Church: and Chriſt, who is as it were the ſuretie or pledge betweene both, receiues theſe promiſes, and procures nothing to himſelfe by them, but altogether for the Churches behoofe, for whoſe ſaluation he was ſent. He ſpeakes not then of Chriſt, as ſingling him out by himſelfe, but as of one that is ioined and made one with his Church for euer. It is an ineſtimable fauor then which the father ſhewes vsus when he heares his ſonne for our ſakes: yea, that he directs his ſpeech to his ſonne whileſt he is ſpeaking of our ſaluation. For by this we may perceiue how neere the coniunction is betweene Chriſt and vsus.Our vnion with Chriſt again noted. He repreſents our perſon. He hath nothing which is not ours: and is heard of his Father in reſpect of vsus.

By the acceptable time, the Prophet meant to keepe the faithfull within their bounds, that they ſhould not be too eager in their deſires, but might patientlie wait the Lords leiſure euen till his prefixed time were come, in which ſenſe S. Paul calles the comming of Chriſt the fulnes of time, Gal. 4.4. He would hauehave them then to depend vponupon the will of God, and in the meane while to beare his wrath with a quiet and meeke ſpirit. Moreouer, albeit the Prophet meant to exhort the faithfull to patience, and to learne to ſubdue their wills to the will of God, yet he therewithall teacheth, that our ſaluation flowes from the free fauor of God. For his free accepting of vsus is the foundation of our ſaluation. And ſaluation is the effect of this grace. We are ſaued becauſe we pleaſe God; not for our owne merits, but of his meere goodnes. And yet withall he ſhewes that our ſaluation is certaine, in that we hauehave ſo ſure a pledge of Gods grace: for in aſſuring vsus of his fauor, he remoues all doubtings.

This place ſerues to ſet forth the commendation of Gods word,No ſaluation without the word. without which, there is no enquiring after ſaluation: as alſo S. Paul ſaith, 2. Cor. 6.3. where he ſhewes that Gods fauor is plainely manifeſted vntounto vsus in the preaching of the Goſpell, ſo as that which is written heere touching the day of ſaluation, is thereby accompliſhed. Thirdly, the Prophet admoniſheth vsus, that when the Goſpell is ſent to any place, there God diſcouers a ſure pledge of his fauor,Where God ſends his Goſpell, there he diſcouers a ſure pledge of his fauor. and good will. For is it not euident that he pities vsus, when he ſo graciouſlie allures vsus to himſelfe? He might let vsus erre in darknes without this light, but it comes vntounto vsus only from his free grace, that ſo he might remoue all doubtings and ſtumbling blocks out of our way. Let vsus lay it vp in our hearts then, to wit, that this merciemercy whollie depends vponupon God his free will.

If it be asked, Queſt. why the Lord hath illuminated vsus rather in this time then in any other: We muſt anſwere, Anſ. Becauſe it vvas Gods good pleaſure ſo to hauehave it. For S. Paul in the place before alledged, brings vsus to this point. Behold now the acceptable time, behold now the day of ſaluation; which place will help vsus much to vnderſtand the Prophets meaning, that ſo wee may learne to ioine Gods free accepting of vsus, and our ſaluation together. A pledge of which fauor we hauehave in the preaching of the Goſpell.

We are alſo to note that theſe propheſies were not to be reſtrained to a certaine time, ſeeing they appertaine to the Church to the worlds end.Theſe propheſies appertaine to the vſe of the Church to the worlds end. Three redemptions. For when wee begin at the redemption out of Babylon, we muſt come forward til the redemption purchaſed by Chriſt, of which the firſt deliuerance was but as it were a preparatiue. And ſeeing there are ſtill certain reliques of this ſeruitude remaining, it muſt continue to the worlds end, at which time all things ſhall be reſtored, and ſet againe into their perfect eſtate.

J vvill giuegive thee for a couenant.] Hence it appeeres, that whatſoeuer was ſaid of Chriſt before, was not promiſed in regard of his owne particuler profit, but for our ſakes. For he was ordeined to be the pledge of the couenant, becauſe the Iewes by their ſinnes made a diuorce between God and them, who had contracted a perpetuall couenant with them. The renuing of this couenant then, which was broken or diſanulled, is attributed vntounto Chriſt. In which regard, that which Paul ſaith, Epheſ. 2.14. and 17. is to be noted: Chriſt is our peace which hath made of both one, and hath preached peace as well to thoſe that are far off, as to thoſe that are neere. But our Prophet had a ſpeciall eie to that horrible diſſipation, p. 519which none but Chriſt alone was able to remedie. It remaines now then, that we apply this grace to our vſe: wee (I ſay) who were ſtrangers and enemies, far from the couenant of grace in reſpect of the Iewes, before the Goſpell was publiſhed; without which, we had neuer taſted of our reconciliation with him. Chriſt then was giuen for a couenant to the people, becauſe there was no other way to come vntounto God, but through him. The Iewes were then the onelyonly people;Why Chriſt was giuen for a couenant to the people. but the partition wall being broken downe, all, both Iewes and Gentiles hauehave bin gathered into one body.

That thou ſhouldeſt raiſe vp the earth, which was deſolate. For the returne of the people was as a new creation: as wee hauehave ſhewed elſewhere. VntoUnto which alſo appertaines the words of the Prophet, that we might know there is nothing but a wofull waſte and ſcattering in the world: for Chriſt is ſent to raiſe vp that which was deſtroied and fallen to the earth. If all things ſtood in a perfect eſtate, then he ſhould be ſent to vsus in vaine. Wee ought therefore diligently to conſider of our eſtate: for in our ſelues we are ſtrangers from God, and excluded from all hope of ſaluation; but Chriſt hath raiſed vsus vp together with him, and hath reconciled vsus to his heauenly Father. Beſides, Iſaiah addes the benefits which we obtaine by Chriſt, after wee be reconciled.

Verſ. 9. That thou maieſt ſay to the priſoners; Goe forth: and to them that are in darkneſſe; Shew your ſelues, they ſhall ſeeke in the waies, and their paſtures ſhall bee in all the toppes of the hilles.

Neither light, liberty, nor ſuccour out of Chriſt.BEhold heere a deſcription of the change, that happens at Chriſts comming. Notwithſtanding it is very ſure that the Prophet meant in this place, to giuegive ſome conſolation to the Iewes, things being then in ſuch a deſperate ſtate, to the end their reſtauration might not ſeeme incredible; no, not albeit they lay in darkneſſe of death. Yet in generall termes, he ſhewes wherein the office of Chriſt conſiſts; to wit, in reſtoring the deſolate heritage: verſ. 8. For before his comming, we lie manacled hand and foote vnderunder a miſerable ſlauerie, and are plunged into the darkneſſe of hell. By theſe two ſimilitudes then he ſhewes, that wee are wrapped in all ſorts of miſeries, as long as Chriſt is abſent from vsus. For by darkneſſe, he excludes vsus from all the benefits which appertaine to Chriſts kingdom… as faith, righteouſneſſe, holineſſe, truth, and the 1like graces: wee are in darkneſſe then, till 2Chriſt ſay; Shew your ſelues: we are bound till he cry, Goe forth. Now there is great weight in the clauſe; That thou maieſt ſay: for hee ſhewes that the preaching of the Goſpell, is the meanes by which we are deliuered. If we then deſire the libertie and the light of Gods kingdome, let vsus hearken vntounto the voice of Chriſt, for elſe we ſhall be oppreſſed vnderunder the perpetuall tyrannie of Satan.

Where is now the libertie of our free will?Free will. For whoſoeuer attributes to himſelfe light, reaſon, or vnderſtanding, can neuer hauehave part in this deliuerance by Chriſt. Why ſo? Becauſe libertie is promiſed to none but to ſuch as acknowledge themſelues captiues; nor light and ſaluation to any, but to ſuch as confeſſe themſelues to ſit in darkneſſe.No libertie but to ſuch as felle their captiuity: nor light, but to ſuch as confeſſe they ſit in darkneſſe.

Moreouer, in that he promiſeth Gods children that their pastures ſhall bee in all waies, and in all high places: by theſe ſimilitudes hee ſhewes, that thoſe who are vnderunder the protection of Chriſt, ſhall fare well: for he is a vigilant and carefull ſhepheard, and furniſheth his flocke with all things neceſſarie: ſo as nothing can bee wanting vntounto them, that appertaines to their ſoueraigne good. This aduertiſement was of great vſe for the Iewes, in that time in which they were to paſſe thorow hot & ſcorched paths, and to come at length into a land waſted and deſolate. The Prophet therefore ſaith; that albeit humane helpes ſhould faile, yet God of himſelfe is rich enough to ſupply all their wants. This is the reaſon why the Spirit of God delights ſo much in comparing the faithfull to ſheep; that feeling their owne weakneſſe, they might willingly and wholly ſubmit themſelues to bee gouerned vnderunder the protection of this good ſhepheard: Iohn 10.11.

But withall it is very likely that the faithfull are admoniſhed not to affect great delicates,The faithfull muſt learne to want, as well as to abound. for they ſhall neuer taſte of ſuch abundance, but they ſhall feele many wants mingled therewith. Beſides, it is not fit they ſhould bee pampered or full fed, in regard they are ſubiect to many dangers: for wee know that the vvaies are fraught with theeues and enemies, and the tops of the mountaines are for the moſt part barren and dry. The Church of Chriſt is ſo defended then, that ſhe is neuer far from aſſaults and outrages of enemies, and ſo repleniſhed, that yet ſhe dwelles in vvaste and terrible deſerts. Note.But howſoeuer her enemies inuiron her on eueryevery ſide, yet the Lord protects her from their violences. If we be in hunger or want,See verſe 10. he is ready to furniſh vsus with all neceſſaries in abundance, and to nouriſh and ſuſtaine vsus: yea, in theſe neceſſities, we better perceiue the care he hath of vsus, then if wee were in a place of the greateſt ſafetie.

Verſ. 10. They ſhall not be hungrie, neither ſhall they be thirstie, neither ſhall the heare ſmite them, nor the Sunne: for hee that hath compaſſion on them, ſhall leade them, euen to the ſprings of waters ſhall he driue them.

THe Prophet confirmes that which was ſaid in the former verſe;A confirmation of the former verſe. to wit, that God hath prouiſion ready to ſuſtaine the Iewes in the way; ſo as no neceſſaries ſhall be wanting vntounto them. And no doubt hee puts them in mind of that time in which their fathers were readie to periſh in the deſert for want of foode; in which neceſſitie, God gaue them p. 520Manna from heauen the ſpace of forty yeers: Exod. 16.35. Alſo in ſpeaking of the ſhadow againſt the heat, it is certaine that he hath reſpect to the pillar of a clowd, wherewith the Lord couered them by day, to the end they ſhould not bee parched vp with the heate of the Sunne: Exod. 14.21. For the Prophets are wont, as we hauehave ſaid, to mention the peoples departure out of Egypt, as oft as they were to confirme their harts in the aſſurance of Gods goodneſſe, either towards all in generall, or towards any one in particular. In that hee mentions the ſprings of vvaters, he alſo alludes to thoſe waters which iſſued out of the rocke, when the people were almoſt dead for thirſt. For theſe things fell not out in the deliuerance of Babylon, but in putting them in remembrance of former benefits, the Prophet ſets before them the power of God, which hath alwaies bin ſufficient to procure the ſaluation of the Church.

Verſ. 11. And I will make all my mountaines as a way, and my paths ſhall be exalted.

God …he Churches companion in her pilgrimage, prouiding her of all neceſſaries.HE heere expreſlie and fitly mentions the peoples returne: for to what purpoſe ſhould hee promiſe ſuch felicitie vntounto the Church, vnleſſe they had been reſtored to their firſt libertie? Hee ſignifies then that all obſtacles and impediments ſhall be remoued, which might any way hinder their paſſage: and that the mountaines, the toppes whereof might ſeeme impoſſible to be climbed, ſhall be made paſſeable and eaſie to bee attained. In a word, that hee will make all rough and hillie places ſmooth, that they may with eaſe returne into Iudeah. When the Church then was to bee reſtored to her perfect eſtate, no lets whatſoeuer, were they neuer ſo great, were able ſo to ouermatch the Lord, but that in the end hee would eaſily ouercome them all.

And in that he calles them his mountaines; it is to ſhew, that he hath not onelyonly power to command them to giuegive his people way; but he further expreſſeth, that it ſhall be himſelfe who will bring the Iewes home; no leſſe then if he went in perſon before them. He carried them vp (ſaith Moſes, Deut. 32.13.) to the high places of the earth, when they paſſed thorow the wilderneſſe. Alſo he ſaith, that the Lord went before the Iſraelites, when they departed out of Egypt: Exod. 13.21. Heere we ſee then what ſingular louelove the Lord beares to his Church, in that hee vouchſafeth to be a companion vvith her in her iourney, and takes vponupon him the whole care touching her neceſſarie prouiſion therein: ſo that in ſuccouring her, he ſeemes to prouide for himſelfe.

Verſ. 12. Behold, theſe ſhall come from farre: and loe theſe from the North, and from the Weſt, and theſe from the land of Sinim.

WHereas ſome think the Prophet notes out heere the foure quarters of the world, it hath no great likelihood.Iſaiah ſo prophecieth the Iewes returne, that therewithall he alſo comprehends the kingdome of Chriſt. And yet I reiect not this opinion altogether, becauſe it is probable, & agrees with many other texts of Scripture. Firſt hee ſaith, theſe ſhall come from farre: then hee addes ſome particulars, for an expoſition of the generall ſentence. In ſtead of Sinis, ſome reade Sinius: and the Hebrewes themſelues reade it diuerſly. Saint Ierom S. Ierom.thinkes it is meant of the ſouth part from Mount Sinai, lying towards the South. And this is the moſt receiued opinion. Others thinke it to be the name of a citie or region, called Sienes, ſituated towards the turning of the Sunne, when it is at the higheſt. But theſe opinions make nothing for the explanation of our Prophets meaning, which is cleere and manifeſt in it ſelfe. For doubtleſſe hee ſpeakes of ſuch as were farre remote, and ſcattered in diuers quarters, whether they were to be gathered in frō the North parts, or beyond the ſeas. Iſaiah then ſo promiſeth the returne from Babylon, that therewithall hee alſo extends this prophecie to Chriſts time: as wee may eaſilie gather from that which we hauehave ſaid, Chap. 36.6. For we muſt ſtill hold this principle,A principle. that the ſecond birth of the Church vnderunder the Kingdome of Chriſt, is heere deſcribed: for he not onelyonly promiſeth that the Iewes ſhall returne to Ieruſalem to reedifie the Temple; but that thoſe alſo, who before were ſtrangers from the Church, ſhould be gathered from out of all quarters of the world.

Verſ. 13. Reioice, O heauens, and be ioyfull, O earth: braſt forth into praiſe, O mountaines; for God hath comforted his people, and will hauehave mercy vponupon his**Or, poore. afflicted.

THough hee exhorts and ſtirres vp all the faithfull to thankſgiuing:A thankſgiuing, in which is included a confirmation of the former promiſes. yet hee hath a ſpeciall drift to confirme that promiſe, which otherwiſe in it ſelfe ſeemed doubtfull. For our conſciences wauer, and are perplexed in affliction: ſo as it is an eaſie matter to ſettle them firmely vponupon the truth of Gods promiſes. In a word, either men ſtagger, tremble, fall, or vtterly deſpaire. For if the leaſt feare, diſtreſſe, or affliction doe but ariſe, much adoe there is to faſten any conſolation vponupon vsus. For this cauſe we hauehave neede to hauehave our faith confirmed by all ſorts of arguments. See the reaſon then why Iſaiah ſpeakes ſo gloriouſlie of the benefite of this deliuerance; namely, to the end that the faithfull, who ſaw nothing round about them but ruine and death, might notwithſtanding bee of good co…ort, and in hope to wait for an happie change. Hee ſets the deliuerance therefore before their eies, as if it were alreadie accompliſhed; that ſo they might hauehave all matter of ioy and reioicing: though at that time there appeared nothing but cauſe of ſorrowe and mourning.

As oft as the Lord therefore promiſeth anie merciemercy,Praiſes muſt be ioined to the promiſes. let vsus euer bee mindfull to ioine praiſe and thankſgiuing thereunto, though we ſee not the accompliſhment thereof: that p. 521ſo wee may the better vvaken our drowzie ſpirits: next, let vsus lift vp our eies alſo to Gods power, by which he ouerrules all creatures both in heauen and in earth: for he no ſooner beckens with his finger, but they all ſtand vp together, as it is in Chap. 48.13. to fulfill his commandement. If the ſignes of his admirable power then do eueryevery where appeere, ſhall wee thinke he will not make the ſame much more glorious and admirable in the ſaluation of his Church? VnderUnder this figure then Iſaiah teacheth, that neither the heauens, nor the earth can yeeld a more acceptable ſeruice vntounto God, then when they ioine and combine themſelues together to aide the Church.

Moreouer, that the faithfull ſhould not ſinke vnderunder the weight of the calamitie, before he promiſeth that God will comfort them, he exhorts them quietly to ſuſteine their ſorrowes. For by the word poore, he ſignifies that the Church in this world is ſubiect to many afflictions. Therefore that we may be fit to partake of Gods merciemercy, let vsus learne vnderunder the croſſe, and vnderunder many miſeries, teares, and grones, to wait till we attaine vntounto the poſſeſſion of it.

Verſ. 14. But Zion ſaid, The Lord hath forſaken me, and my Lord hath forgotten me.

A correction of the Iewes infidelitie.THe Lord minding further to amplifie his grace, complaines that the hearts of the Iewes were ſo cloſed vp, that they had almoſt diſcouraged him, had not his infinite bountie ſurmounted all their peruerſe imaginations. Yet therewithall he indeuors to correct this vice, that they might ioyfullie imbrace, and (as it were) ſee the promiſed deliuerance before hand which was offred them: as alſo that ſeeing his forwardnes to ſuccor them, they on the contrarie might prepare themſelues to hope well. But this doctrine doth now alſo appertaine to vsus, for when God deferres his help, all of vsus for the moſt part are too much perplexed, wee thinke by and by God hath forſaken and reiected vsus. And thus deſpaire eaſily preuailes, vnleſſe we be wiſe to preuent the ſame betimes: which we ought to do, leſt we be bereaued of Gods grace.

Truly our infidelitie manifeſts it ſelfe to the vtmoſt in ſuch doubts, in that we neither quietly reſt vponupon Gods promiſes, nor patientlie beare his corrections, which leade vsus to repentance: nor yet the triall of our faith, by which he diſpoſeth vsus to mortification: neither any other afflictions, which he vſeth for our humiliation. For God iuſtlie complaines of the Iewes, who by their diſtruſt reiected his ſaluation offred, and could not indure to heare of his help. Now he reſtraines not this only vice to a few, but comprehends alſo the whole Church, to ſh…w that he will be liberall and beneficiall towards the Iewes farre aboue the meaſure of their faith: yea, he will oppoſe himſelfe againſt their incredulitie, that he with his ſaluation may paſſe through all the lets and impediments which ſtand in his way. Let eueryevery one of vsus beware then how we flatter or ſooth vp our ſelues in this vice, for the Lord pleades againſt his Zion, that is to ſay the whole Church, becauſe ſhe vſeth ſuch ſpeeches as ſauour and proceed from a (bitter) roote of distruſt.

Verſ. 15. Can a woman forget her child, and not hauehave cōpaſſion of the ſonne of her womb? though they ſhould forget, yet will not I forget thee.

TO correct this diſtruſt, to the complaint he addes an exhortation ful of ſweet conſolation.An exhortation, full of ſweet conſolation. For by a very fit ſimilitude he ſhews what great care y^e Lord hath ouer his Church in comparing him to a mother, whoſe entire affection and care is ſo great towards her child, that the fathers louelove in compariſon thereof is as nothing. He propounds it not then, you ſee, in the example of a father, which notwithſtanding is often vſed: Deut. 32.6. 2. Cor. 6.18. but that he might the better expreſſe his ſingular louelove, he rather compares him to a mother: and he names not children only, but the fruit of the vvomb, to which vſuallie the woman beares much greater affection. For the louelove that a mother beares towards the little one which ſhe nouriſheth and ſuckleth at her breſt, is almoſt vnutterable. Alſo what care doth ſhe vſe, euen to ſpend many nights together without ſleepe, by reaſon of the frowardnes of the childe! And to ſpeake all in a word, ſhe ſpares not to waſt and conſume her ſelfe dayly, ſo as her louelove makes her cleane forget her ſelfe. And this care wee ſee is not only in the reaſonable creatures, but in the vnreaſonable alſo: yea, euen in wilde beaſts, who yet are gentle and louing in this behalfe, howſoeuer otherwiſe they be of cruell and fierce natures.

Now in regard women ſometimes proue more vnnaturall then wilde beaſts, yea, and ouercome them in crueltie, by neglecting the fruit of their bodies, the Lord addes, that if this ſhould fall out, that yet he will neuer forget his people. For the firme and vnmoueable affection he beares vsus, farre ſurmounts the vehement louelove and amitie of all fathers and mothers in the world. Let vsus then call to minde what Chriſt ſaith, Math. 7.11. If you which are euill can giuegive good things to your children, how much more will your heauenly father! Is it poſſible that he ſhould emptie himſelfe of this fatherly affection? No verily. Men which are of peruerſe natures, and louelove thē ſelues, yet will not neglect their children, and will the Lord (the fountaine of merciemercy, who needs nothing, but giues to all men liberallie, and hath not the leſſe) neglect his Church? Wherefore howſoeuer it falles out ſometimes that mothers reiect and forſake their children (which yet is prodigious) yet notwithſtanding, God, who loues his children with a ſtable, conſtant, and perpetuall louelove, will neuer reiect them. To conclude then,Chap. 27.23 Hebr. 13.5.Heb 13:5 our Prophet heere ſets out the ineſtimable care of God, who watcheth night and day for our ſaluation, to aſſure vsus, that he will neuer leaue nor forſake vsus, though we be toſſed p. 522to and fro with many and great calamities.

Verſ. 16. Behold, I hauehave grauen thee vponupon the palmes of mine hands: thy walles are euer in my ſight.

Gods louelove to his Church ſet forth by another ſimilitude.BY another ſimilitude he ſets forth this ineſtimable care that God hath ouer vsus. We vſe to ſay in our common prouerb, That one hath that vponupon his fingers ends, which is ſeriouſlie imprinted in his memorie. And when Moſes commands a dayly meditation in Gods law, he ſaith, Thou ſhalt bind them vponupon thine hands. Deuter. 6.8. that ſo they might alwaies hauehave Gods commandements before their eies. Heere our Prophet vſeth the ſame ſimilitude, as if he ſhould ſay, I can no ſooner looke vpō my hands, but I behold thee there: I beare thee ſo ingrauen vponupon my heart, that nothing is able to blot out the remembrance of thee: In a word, I can not forget thee, but I ſhould alſo forget my ſelfe. True it is that GOD hath neither hands, nor any bodily ſhape: but thus it pleaſeth the holy Ghoſt to ſtoupe downe to our ſlender and weake capacities, that he might the better ſet forth the infinite louelove which he beares vsus. And becauſe the Church is in many places called the Temple, or Citie of God (whence alſo comes that ſimilitude of building ſo much frequented in the ſcriptures, Pſal. 102.16. Ier. 24.6. Math. 16.18.) therefore the Prophet brings in the ſimilitude of vvalles: by which hee notes out the quiet and peaceable eſtate of the Church: as if he ſhould ſay, I will alwaies ſee that Ieruſalem ſhall floriſh, and be in good plight. Whence alſo we obſerue, that heere is ſet forth vntounto vsus a right order of gouernment and diſcipline,A right order of diſcipline deſcribed. whereof the Lord will be the perpetuall protector and defender, as himſelfe heere proteſts. Let vsus alſo remember that this propheſie tooke place in that wofull deſolation when the walles of Ieruſalem (which were the liuely image of the Church)Ieruſalems walls a liuely image of the Church. were throwne downe, the Temple raced, good gouernment aboliſhed, and in a word, when all things were out of ioint, and almoſt brought to vtter confuſion: for he promiſeth that all the Churches priuiledges ſhall forthwith be reſtored to their firſt perfection.

Verſ. 17. Thy builders make haſte: thy destroyers, and they that hauehave made thee waſte, are departed from thee.

HE amplifies that which he touched in briefe in the former verſe:An amplification of the former verſe. for his ſpeech might hauehave bin eſteemed ridiculous & vaine, concerning this continuall care that God hath ouer the Church, and her walles, which he now ſuffered to be raced to the very foundations. For this cauſe, I ſay, he addes an expoſition, to wit, that it is ruinated indeed, but ere long it ſhall be reedified anew.

From this word builders, wee may gather wherin the right way of repayring the church conſiſts;The right way to repaire the Churches ruines. namely, if the Lord bee pleaſed to ſend forth master Carpenters and Maſons to frame it anew. Secondly, in driuing out the deſtroiers, which build not, but breake downe. For albeit God can build vp his church without the helpe of men, yet is he pleaſed to vſe their labours: and howſoeuer he finiſheth the whole building himſelfe alone, by the ſecret worke of his holy Spirit, yet hee bleſſeth the indeuors of his ſeruants, that the ſame ſhould not become altogether vnfruitfull. To him we muſt pray, and from him alone wee muſt expect workemen; for hee is able to fit them with gifts and graces, and to appoint out to eueryevery one his taske, as Saint Paul ſaith, 2. Cor. 3.5. Thus wee are then, not onelyonly to pray that God would ſend forth labourers into his harueſt, but alſo that he would furniſh them with power and efficacie,Mat. 9.38.Matt 9:38 that they may not beſtow their paines in vaine. Is the doctrine of the Goſpell then preached with ſome fruit? It comes to paſſe by the ſingular goodneſſe of God.

But this were not enough, vnleſſe he therwithall ſhould driue farre off the destroiers: for Satan inuades and aſſaults the Church by infinit waies: neither wants hee his ſuppoſts and catchpoles, who imploy all their forces either to ſlake, hinder, or ouerthrow the Lords building: and therefore we ought continually to pray, that God would ſtill defeate all their enterpriſes. But if that good be not done, which we deſire, let vsus accuſe our ſelues and our owne ingratitude; for the Lord is readie to beſtow his benefits vponupon vsus in great abundance.

Verſ. 18. Lift vp thine eies round about, and behold; all theſe gather themſelues together, and come to thee: As I liue, ſaith the Lord, thou ſhalt ſurely put them all vponupon thee as a garment, and gird thy ſelfe with them like a bride.

HE awakens the Church by ſetting her deliuerance before her eies,The Church is exhorted to behold her glory in the middeſt of her greateſt ruines. to the end ſhe might view this ſo glorious a worke, & might behold the troopes of men which ſhould flow in vntounto her on eueryevery ſide. Now as this gathering together, ſerued to ſuſtaine the mindes of the faithfull in captiuitie: ſo was it their duties, who ſaw it accompliſhed indeede, to render thanks vntounto God. Whence it appeares, that this prophecie was of good vſe in both the times; as well whileſt their deliuerance was yet hidden vnderunder hope, as when it was ratified by the effects. And albeit alſo he ſpeakes to the Church in generall, yet this ſpeech belongs to eueryevery one in particular that ſo, all generally, and eueryevery one particularly, might imbrace theſe promiſes.

When hee commands them to lift vp their eies; it is to ſhew, that the cauſe which moues vsus to faint, is, in that we doe not ſo diligentlie obſerue the work of the Lord as we ought; but ſuffer out eies to bee couered as it were with a vaile, by reaſon whereof, wee cannot ſee three paces before vsus. Thence alſo it p. 523comes, that we can hardly cōceiue any hope, but are euer and anon plunged into deſpaire, when the leaſt troubles ariſe.

Now if this bee ſaid of the whole Church, let eueryevery man examine his owne heart, Vſe to vsus. and ſee how ſubiect he is to this vice; and let him euer ſtirre vp, yea awaken his ſpirits, to behold the workes of the Lord, and to reſt himſelfe vponupon his promiſes with his whole heart.

In that he ſaith, the children of the church ſhall be gathered; the meaning is, to bee one bodie with Chriſt, and as one fold vnderunder one ſhepheard, we muſt be gathered into one lap of the Church. For Chriſt holds none other to be in the number of his ſheepe, but ſuch as are ioined into one body by the vnitie of one faith:Chriſt …lds none for his ſheepe, but ſuch as are made one with him by faith. Iohn 10.16. Whoſoeuer then vvould bee accounted among Gods children, let him be a childe of the Church: for as many as are ſeparate from her, ſhall alwaies bee held as ſtrangers before God.

As a garment, or, ornament.] The Prophet ſhewes wherein the chiefe ornament of the Church conſiſts;Wherein the chiefeſt ornament of the Church conſiſts. to wit, in hauing many children gathered into her lap by forth, and gouerned by the Spirit of God. Behold the true beautie; behold the glorie of the Church; which otherwiſe is deformed, and ill fauoured, yea torne and rent in pieces, if ſhe be deſtituted of theſe ornaments. Heereby we ſee that the Papiſts hauehave great skill in diſcerning of the right ornaments of the Church… for they pleaſe themſelues in nothing but crucifixes,With what ornaments the Church of Rome deckes her ſelfe. paintings, images, ſtately buildings, gold, precious ſtones, and glorious veſtments: that is to ſay, in bables and puppets, fit for little children. But the true dignitie and glorie of the Church is all inward: Pſal. 45.13. becauſe it conſiſts in the gifts and graces of the holy Ghoſt: in a word, it conſiſts in faith, and in good workes.Faith and good workes the beauty of the Church. Whence it followes, that ſhe is then clothed with royall robes, when people being knit together by faith, doe aſſemble into her lap, and worſhip God in ſpirit and in truth.

Now that this promiſe might hauehave the greater weight, the Lord addes an oath, that he might drawes to credit the ſame; to the end that when the Church (as we thinke) is at the very pits brinke, we ſhould then wait and expect her reſtauration. Which doctrine, if euer there were neede of it, it is now much more. For whither ſoeuer we turne our eies, what ſee wee elſe but horrible deſolations?The vſe to vsus. What are we to doe then? Let vsus deliuer our ſoules from deſpaire, by ſtaying our ſelues vponupon this oath, As I liue? And let not our ſmall number diſmay vsus, though for that cauſe the world deſpiſeth and diſgraceth vsus. No, the Lord, we doubt not, hath his elect ſcattered heere and there, whom at the length he will aſſuredly gather into his Church. Let vsus plucke vp our ſpirits then, and lift vp our eies by a true faith, that wee may not onelyonly extend our hopes to one age, but to many.

Verſ. 19. For thy deſolations and waste places, and thy land destroied, ſhall ſurely be now narrow for thē that ſhal dwel in it: and they that deuoure thee ſhall be farre away.

HE confirmes that which went before,A confirmation of the former ſentence. but in other words; to wit, that the change by him promiſed, is in Gods hand, who will cauſe his Church, which hath a long time lien deſolate and vvaste, to be ſuddenly inhabited againe; and that in ſuch wiſe, as the land ſhall not be large enough to containe ſo manie inhabitants. He vſeth a ſimilitude of a Citie broken downe, whoſe walles and buildings are reedified: vntounto which alſo the people flow in ſuch troopes, that the bounds thereof muſt be inlarged, becauſe the firſt circuits are too narrow for them all. And thus he not onelyonly ſpeakes of the peoples returne from Babylon, but alſo of that reſtauration wrought by Chriſt, when the Church was not onelyonly ſpread thorowout Iudea, but alſo thorowout all the quarters of the world.

Moreouer, he addes that ſuccours ſhall be in a readineſſe to defend the Church againſt her enemies, which would moleſt her with outrages and iniuries. Theſe ſhall not be able to hurt her. Why ſo? God will driue them farre away: not that the Church had euer any perfect reſt in this world,The Church attaines not a full reſt in this world. or could be exempt from all violence of enemies: but howſoeuer it be, God, who ſtill ſupports the infirmities of his ſeruants, hath alwaies reſiſted the wicked, repreſſed, or vtterly defeated their plots, that ſo the kingdome of Satan might neuer waxe great by the ruines of the Church.

Verſ. 20. The children of thy barrennes ſhall ſay againe in thine eares; The place is ſtrait for mee, giuegive places to me that I may dwell.

ISaiah goes on with the ſame argument,The ſame argument ſtill proſecuted. and vnderunder another figure, promiſeth the Churches reſtauration. Now he compares her to a widow (or rather to a wife) that is barren: to ſet forth the miſerable and deſolate condition of this people, who were oppreſſed vnderunder ſo many euils, that the memory of that nation was in a maner extinct: for they were mingled among the Chaldeans, who held them priſoners; ſo as they were almoſt incorporated into one body with them. Wee are not to maruell then if he cōpares the church as a barren vvife, for ſhee conceiued no more children in her wombe. In former time the Iewes floriſhed; but now their kingdome was torne in ſunder, their power vtterly ouerthrowne, and their name in a manner buried in obliuion, when they were led into captiuitie.

Hee promiſeth then that the Church ſhall come forth of theſe ſinkes, and that ſhe who now ſits ſolitarie, ſhall returne to her firſt eſtate. Which is ſignified by the word againe … for thereby he aſſures them, that God was able to render them that againe, which in former time he had beſtowed vpō them, though p. 524now for a ſeaſon he had depriued them thereof.

Whereas many take children of barrennes for orphelins, me thinks it ſutes not with the text, becauſe widowhood and barrennes is referred rather to the perſon of the Church. And therefore by way of amplification he calles them ſo, who beyond all hope were giuen to her that was a widow and barren.

GiueGive place:] That is to ſay, for my ſake giuegive way. Not that it is ſeemely for the faithfull to driue their brethren out of y^e place wherein they dwell: but the Prophet borrowed a phraſe of ſpeech which is commonly vſed, to ſignifie, that no incōmoditie whatſoeuer ſhall hinder many from deſiring to be receiued, and that place may be giuen them. This came to paſſe when the Lord gathered an infinite number of ſoules from all parts of the world. For in a moment, and aboue mans reaſon the Church which was emptie before, was repleniſhed: her bounds vvere enlarged, and extended farre and neere.

Verſ. 21. Then ſhalt thou ſay in thine heart, Who hath begotten me theſe, ſeeing I am barren and deſolate, a captiue, and a wanderer to and fro? And who hath nouriſhed them? Behold, I was left alone: Whence are theſe?

The Church brought in, admiring her extraordinarie exaltation.BY theſe words he ſhewes, that the reſtauration of the Church whereof he now ſpeakes, ſhall be admirable: and therefore he brings her in wondring, yea aſtoniſhed, that ſhe is exalted by ſo extraordinarie and vnexpected a maner. And to ſay the truth, this is no ſuperfluous deſcription. For the children of God, and of the Church, are not made new creatures by the will of fleſh and blood, but by the ſecret vertue of the holy Ghoſt; neither are they borne into this world as we ſee men dayly hauehave a new of-ſpring to repleniſh common-wealths, for naturallie we hauehave no part in the kingdome of God. If any man then will but conſider of this new and vnaccuſtomed change, and then by what meanes the Church was multiplied and nouriſhed a lōg time in her poore eſtate, he ſhall be conſtreined to admire and vvond… thereat.

Now he ſhewes that this ſhall be no fained admiratiō, in which arte flatterers hauehave great skill, but it ſhall proceed from a true affection of the heart. Why ſo? Becauſe there ſhall be iuſt occaſion to vvonder, in regard the Lord hath ſo long, and in ſo many dangers not only preſerued his Church, but hath made it multiplie into a new generation vnhoped for. For who would hauehave imagined that when the Iewes were in the moſt contemptible condition that might be, couered ouer as it were with miſeries and reproches, that any one of the Gentiles vvould hauehave deſired ſocietie vvith ſuch: Moreouer, there was no likelihood that mens minds could feele ſo ſudden an alteration as to ioine themſelues to ſuch a religion as themſelues both hated, and deſpiſed before: nay more then that, the wall of ſeparation then ſtood, which ſhut out all ſtrangers and vncircumciſed ones from entring into the Church of God.

But he addes the reaſon of ſo great an aſtoniſhment, to wit, that ſhe was barren before, and therefore was vtterlie deſtituted of children. For the word of God which is the ſpirituall ſeed wherewith the children of the Church were begotten, ceaſed: the ſacrifices alſo were broken off: in a word, whatſoeuer ſerued to maintaine a ſtate in perfection, was aboliſhed.

Beſides, the Church is called barren, not becauſe God euer forſakes her, but in regard his gracious preſence doth not alwaies appeare. We ſaw a wofull ſpectacle of this barrennes A wofull ſpectacle of the Churches barrennes ſeene in our times.when the Lord to puniſh mens ingratitude tooke from vsus his bleſſed truth, and ſuffred vsus to walke and erre in darknes, then we might well ſay that ſhee was a widow and barren indeed, when ſhe was left quite deſtitute of children. Hence alſo we may perceiue how fooliſh the Papiſts are, in that they will alwaies hauehave Chriſt ſo to diſpoſe of his Church, that ſhe muſt neuer know the ſtate of widowhood nor barrennes. For howſoeuer the Lord at no time vtterlie reiects his Church, yet he often withdrawes from her the ſignes of his preſence, becauſe of the worlds vnthankfulnes.

VVho hath nouriſhed theſe?] Thoſe who are baniſhed and often remoue their habitation can not well nouriſh nor bring vp children: So, when the law and doctrine of godlines ſounds no more in the Temples, ſpirituall nouriſhment muſt needs faile. But the Lord who ſtands in no need of humane helps, begets vntounto himſelfe children after an extraordinarie maner, by the incredible vertue of his holy Spirit, and theſe he nouriſheth, how, and in what place it pleaſeth him. Now to accompliſh this propheſie, he hath contrarie to all hope, raiſed vp nurſes, ſo as the Church admires not vvithout cauſe at the foſtering and bringing vp of her children.

When we reade this propheſie we are admoniſhed not to vex our ſelues aboue meaſure if at any time we ſee the Church leſt like a widow. Vſe. Neither ſo farre to giuegive way to diſtruſt, as to thinke that God who is all ſufficient, can not in a moment renue and reſtore her to a perfect eſtate, though for the preſent we ſee no likelihood nor appearance at all of it.

Verſ. 22. Thus ſaith the Lord, Behold I will lift vp mine hand to the Gentiles, and ſet vp my ſtandard to the people, and they ſhall bring thy ſonnes in their armes: and thy daughters ſhall be carried vponupon their ſhoulders.

ISaiah cōfirmes that which he ſaid erewhile, to wit,A confirmation added to the Churches admiration. that y^e Lord would cauſe the Church which a long time was a widow and barren, to bring forth an innumerable of ſpring, ſo as her ſelfe ſhould be conſtrained to admire at her owne fruitfulnes. And this he doth to remoue all ſcruples and doubtings, which peraduenture might ariſe in their minds. But p. 525the Lord pronounceth, that he will not only giuegive children to his Church among the Iews (as in former time) but among the Gentiles alſo: and yet he ſhewes, that this generation ſhal be ſpirituall, to wit, by the grace of adoption. To which purpoſe appertaines the ſimilitude of the ſtandard, for thereby he incourageth the faithfull to hope for a new kinde of generation, far different from that which we ſee in the common courſe of nature. It was neceſſarie then that the Lord ſhould ſet vp his ſtandard, and to diſcouer his ſecret power by the preaching of the Goſpell, that among ſo many ſorts of languages and differing diſpoſitions, he might bring children to the Church, and to be made one with her in the ſame faith, euen as brethren gather together into the lap of their mother.

Thoſe are deceiued who by the metaphor of the hand, and ſtandard, thinke the preaching of the Goſpell is only ſignified, ſeparating it from the efficacie of the holy Ghoſt, for both muſt be conioined together.The preaching of the Goſpell, and the efficacie of the holy Ghoſt muſt goe together. The vertue of the holy Ghoſt muſt in no wiſe be ſeparated (I ſay) from the preaching of the Goſpell, witnes 12. Cor. 3.6. We muſt run therefore to this 2hand of God, and to this ſtandard, when we ſee the Church oppreſſed vnderunder the tyrannie of the wicked. For albeit they be euer plotting all ſorts of miſchiefe vtterlie to ouerturne it, yet is Gods hand ſtronger then all,Iob. 9.4.Job 9:4 and men in the end ſhall gaine nothing by reſiſting him, for at laſt he wil ſubdue and bring down their rebellion, that his Church may hauehave ſome breathing time in deſpite of them all. In that he promiſeth the childrē of y^e Church ſhall be brought in betweene the armes, and vponupon the ſhoulders, it is a figuratiue maner of ſpeech, in which he would ſignifie that God will no way be hindred, when he meanes to gather his Church from the ſcattering, wherin he ſhal find her, becauſe all the Gentiles ſhal help him. And howſoeuer this be in the firſt place to the baniſhed and diſperſed Iewes, yet no doubt it is to be extended vntounto all Gods elect in all places, who are, or ſhall be receiued in, to participate of the ſame grace.

Verſ. 23. And Kings ſhall be thy nurſing fathers, and Queenes ſhall be thy nurſes: they ſhall worſhip thee with their faces towards the earth, and lick vp the duſt of thy feet: and thou ſhalt know that I am the Lord: for**Or, all. they ſhall not be aſhamed that wait for me.

HAuing ſpoken of the obedience of the Gentiles, he ſhewes, that it not only appertaines to the common people, but euen to Kings alſo, whom he compares to foſter fathers, who bring vp other mens childrē, and Queens to milch nurſes, which are hired forth for that purpoſe. Why ſo? Becauſe Kings and Queenes ſhall furniſh y^e Church with all things neceſſarie for her children. For whereas before they baniſhed Chriſt out of all their coaſts, now they ſhall from henceforth acknowledge him for their ſoueraigne King, and ſhall yeeld him honor, homage, and ſeruice. And all this came to paſſe after God manifeſted himſelfe to all the world by his Goſpel, for the great Kings and Princes therof not only ſubmitted themſelues vnderunder the yoke of Chriſt, but alſo imployed their wealth & riches to reſtore & maintaine the Church, ſo as they became the protectors and defenders of it.

Whence we note, that a ſpeciall and particular dutie is heere required of Princes,A ſpeciall and particular dutie required heere in Kings and Princes. beſides their ordinarie profeſſion of the Chriſtian faith. Why ſo? Becauſe the Lord hath clothed them with power and authoritie, to the end they ſhould prouide for the Churches good, and alſo procure the glorie of God. I grant this dutie belongs to eueryevery one, but by how much the greater power Princes are indued withall, the more carefull ſhould they be to imploy their ſtudies and paines about theſe things. That is the cauſe why Dauid expreſly names them, and exhorts them to be wiſe, to ſerue the Lord with feare, and to kiſſe his Sonne, Pſal. 2.10.11. Hence alſo we may diſcerne of their follie and madnes, who affirme that Kings can be no Chriſtians vnleſſe they giuegive ouer this office and dignitie.The follie of ſuch as affirme that Kings can be no Chriſtians vnleſſe they giuegive ouer their dignities. For this was accompliſhed vnderunder the kingdome of Chriſt, when Kings being conuerted vntounto God by the preaching of the Goſpell, came to this hie degree and dignitie, which far ſurmount all ſorts of rule and principalities, to wit, to be the nurſing fathers, and defendors of the Church.

The Papiſts thinke none can be right nurſing fathers to the Church vnleſſe they leaue vntounto Prieſts, Monks, and idle bellies, great reuenues, large poſſeſſions, & fat prebendaries, to fatten them vp as ſwine in a ſtie. But this nouriſhment tends to a far other end, then to cramme and ſtuffe the guts of ſuch a companie of inſatiable gulphs.After what maner Kings ought to be nurſing fathers to the Church. For the queſtion is not here touching the inriching of their houſes, who vnderunder a fained pretence of holines will needs be taken for the Miniſters of the Church (who hauehave bin the only poyſoners and corrupters of the Church of God, with the deadly venome of the whores cup) but 1rather to roote out Superſtitions, and vtterlie 2to ouerthrow all Idolatrie, to aduance 3the kingdome of Chriſt, to conſerue the 4puritie of doctrine, to remoue ſcandalles 5and offences, and to purge out the filthie dregges of falſe doctrine, whereby the wholeſome doctrine of God is corrupted, and whereby his glorie is darkned and obſcured.

When Kings hauehave taken order for theſe things, then are they alſo to furniſh the PaſtorsPaſtors. and Miniſters of the word with all things neceſſarie, let them relieue the poore, and looke that the Church ſuſteine not by their negligence beggerie, or vndecent wants. Then let them erect Schooles, and endow them with ſufficient pentionsThe poore Schooles erected and endowed with ſufficient penſions. Building of Hoſpitals. for the teachers: let them foſter and cheriſh Studients, let them build Hoſpitals for the aged and diſeaſed, and performe other offices which ſerue for the maintenance and p. 526conſeruation of the Church. But theſe exceſſiue expences ſuperfluouſlie beſtowed towards the founding of Maſſes and Oratories, and imploied for the making of veſſels of gold and ſiluer, rich & gorgeous veſtments, in which Papiſts glory and brag; only ſerues for a pompe and ambition to corrupt the pure and ſincere nouriſhment of the Church; yea, to choke and extinguiſh Gods ſeede, which is the onelyonly food by which the Church liues.

Now when we ſee things otherwiſe carried at this day; to wit, that Kings in ſtead of nurcing fathers to the Church, become tormentors & deſtroiers of the Church,If Kings in ſtead of nurcing …a hers to the Chu…ch, become tormentors of her, …t is the iuſt …eward of ou… ſins. that the true doctrine is reiected, the faithfull Miniſters baniſhed, and that greaſie idle paunches, inſatiable gulfes, and ſuppoſts of Satan are put in their roomes, (for to ſuch, Princes diſtribute their riches: that is to ſay, the blood of the people which they hauehave ſucked) when alſo thoſe Princes, who otherwiſe being faithfull, yet wanting power, and therefore hauing little or no courage to defend the word, or to maintaine the church. Let vsus acknowledge that this is the iuſt reward of our iniquities, and let vsus confeſſe that wee be vnworthy to inioy ſuch good nurcing fathers. Notwithſtanding after theſe ſo horrible ruines, wee muſt be euer waiting and looking for the reſtauration of the Church; and for ſuch a conuerſion of Kings, as that they ſhall ſhew themſelues fathers and protectors of the faithfull, and ſuch as ſhall conſtantly vphold the doctrine of the word in their dominions.

They ſhall licke the duſt of thy feete.] The Papiſts in like manner offer violence to this place, to eſtabliſh the tyrannie of their Idoll: as if forſooth, Kings and Princes could not otherwiſe ſhew themſelues the true and lawfull ſeruants of God, vnleſſe in his ſtead they ſhould fall downe at the feete of their diſguiſed head of the Church. This they account a teſtimonie of great ſeruice done to God, when they will abaſe themſelues to kiſſe his feete with great reuerence. But firſt of all, if they will know what an opinion we ought to conceiue of ſuch an idolatrous and barbarous reuerence, let them learne it from Saint Peter, S. Peter.whoſe ſeat they brag to hold: for hee would not ſuffer Cornelius the Centurion to doe him ſuch reuerence: Act. 10.26. Let them alſo learne it from Saint Paul, S. Paul.what to doe in this caſe, who rent his garments, and reiected this honour with great deteſtation: Act. 14.14. Is any thing more abſurd then to ſay that the Sonne of God, in ſtead of ordaining a Miniſter of the Goſpell, ſhould conſecrate a prophane King,The Pope a prophane King. exerciſing a Perſian-like pompous ſtate, vtterly inſupportable? But let vsus remember that whileſt the Church is a pilgrime in this world, that ſhee may bee humbled, and that ſhee may bee conformed to Chriſt her head, ſhee is ſubiect to the croſſe. And if her enemies giuegive her any reſt,The Churches chiefeſt glo…y conſiſts in humilitie. yet you ſhall perceiue that her chiefeſt glory and beautie conſiſts in modeſtie. Whence it followes, that ſhee is ſtripped of her ornaments, when ſhee is decked with a prophane arrogancie.

The Prophet then by theſe words vnderſtands nothing elſe but that adoration by which Princes humble themſelues before God, and that obedience which they yeeld to his word in the Church: for we muſt carefully beare in mind what hath been ſaid before; to wit, that the honour which is done to the Church, muſt neuer be ſeparated from her head.The honour done to the church, muſt neuer be ſeparated from her head. For this honour and ſeruice appertaines vntounto Chriſt: and if it be in any ſort attributed to the Church, it is in ſuch wiſe, that it alwaies remaines intirely to her onelyonly head. Adde alſo that Kings doe not ſubmit themſelues to the true religion, that they ſhould beare the yokes of men, but that they might ſubmit themſelues to the doctrine of Chriſt. Who euer he be then that reiects the Miniſters of the church, and refuſeth to beare the yoke which God impoſeth vponupon all his ſeruants by her hand:Hee is no child of God, that will not beare the yoke which he impoſeth vponupon him by the Churches hand. ſuch a one hath no communion with Chriſt, neither can hee be the child of God.

For thoſe that vvait for me, &c.] I take the word Aſcher, for a particle of rendring a reaſon: for the words runne on ſo in a line, that thoſe who diuide them, doe much darken the Prophets meaning. For by this argument, he proues that it is good reaſon Kings and Princes ſhould cheerefully bow vnderunder Gods gouernment, and need neuer be ſquemiſh to humble themſelues before the Church; becauſe God will not permit any that wait for him, to be aſhamed. As if he ſhould ſay; This ſhall be no ſlauiſh, but an honourable and an amiable ſubiection.No ſlauiſh, but an honorable ſubiection, to humble our ſelues before the Church.

Now he ioines his truth with our ſaluation: as if he ſhould ſay; Let me be held neither for God, nor true of my vvord, if I accompliſh not that which I hauehave promiſed. Hence we gather an ineſtimable fruit. For as it is impoſſible that God ſhould lie or repent, ſo is it neceſſarie that the ſtablenes of our ſaluation, which the Prophet drawes from the truth of God himſelfe, ſhould euer remaine ſtedfaſt, without being moued or ſhaken.

Verſ. 24. Shall the pray be taken from the mightie? O the iuſt captiuitie deliuered?

25. But thus ſaith the Lord; Euen the captiuitie of the mightie ſhall bee taken away, and the pray of the tyrant ſhall be deliuered: for I will contend with him that contendeth with thee, and I will ſaue thy children.

HAuing anſwered an obiection in the former verſe,God teſtifieth in theſe verſes, that he will oppoſe his power againſt the power of ſuch as tyrannize ouer his Church, be they viſible or inuiſible aduerſaries. which might ariſe in the minds of the faithfull: now hee confirmes this ſolution yet better. For it ſeemed a thing incredible that the Iewes ſhould euer be deliuered from vnderunder the hands of ſo mightie an enemie, who held them priſoners by the law of arme…, and had iuſtly ſubdued them vnderunder bondage. He addes this interrogation then (as it were) i… the perſon of all the common people, who, as it is likely, had this ſpeech rife in their mouthes: to which he makes anſwer, as wee p. 527ſhall ſee anon. But firſt we muſt obſerue the ſimilitude, in that the Church is called the pray of the mightie, and the iuſt captiuitie: that is to ſay, lawfull. For he is called a iuſt poſſeſſor, which hath gotten it lawfully: as in a iuſt war, he that takes the ſpoile, is the iuſt poſſeſſor of it. Such was the condition of this ancient people, whileſt they were in exile; for they loſt both their Countrie and libertie together, and the vanquiſhert vvill onelie was a law?

But yet we are diligently to obſerue this ſimilitude; to wit, that the Church ſhould be oppreſſed by the tyrannie of Princes, & made a pray to the throte of wolues: and yet notwithſtanding ſhee ſhould be eſteemed good purchaſe, yea eſteemed a iust captiuitie. What is more vniuſt? But thus were our fathers handled: and are we better or more worthy then they? But let them boaſt as long as they liſt of their iuſt captiuitie, and let them glory at their pleaſure in this vaine title, the Lord pronounceth them abominable (cut-throtes) and theeues, in affirming that he will bee auenged of them, and plucke the pray out of their teeth: for God vſeth not to ouerthrow iuſt poſceſſors. Whence it followes, that the dominion which they vſurped ouer Gods people, was an vniuſt tyrannie, and plaine robberie. Neither could their weapons nor munitions hinder the Lord from taking from them, that which they vnlawfully detained.

And this promiſe ſtands in force not onelyonly againſt tyrants, and viſible enemies, but alſo againſt the tyranny of Satan, from which we are now deliuered by the admirable power of God. I grant, Satan is a powerfull aduerſarie; but the Lord which is ſtronger then he, will bind him, and take away his weapons, and caſt downe his ſtrong holds, that he may reſtore vsus vntounto liberty: Mat. 12.29. HaueHave wee tried the power of God then in this behalfe? The greater reaſon hauehave we to relie vponupon his deliuerance ſtill,2. Cor. 1.10.2 Cor 1:10 as oft as our enemies tread vsus vnderunder their feete, and tyrannize ouer vsus with cruelties.

Now when he ſaith he will contend for our 1ſakes: firſt, he therein brings vsus to the conſideration of his power, that wee ſhould not iudge of things either by common reaſon, not yet by the ſtrength of mans arme. Wee muſt not look then vponupon y^t which we are able to doe, or to the meanes which we hauehave in a readineſſe; but commit the whole ſum of our affaires vntounto the good will of God, who vouchſafes both to care for vsus, and to defend 2vsus. And not onelyonly ſo, but aſſures vsus that he is furniſhed with ſtrong arguments, to anſwer al the ſlanders of our aduerſaries. For we hauehave ſaid a little before, that the wicked doe not onelyonly aduance themſelues, by violence and crueltie againſt the Church; but do alſo lode her with infinit ſlanders, as if they had iuſt occaſion giuen them to tyrannize ouer her.

Is not this conſolation more then needefull then; to wit, that God will maintaine our innocencie, and by his allegations, will cauſe the vaine pretext to vaniſh, which may anie way ſerue to augment the crueltie and impudencie of the godleſſe? Therefore it is that hee addes once more, And I vvill ſaue. Heere then you ſee wee hauehave a ſingular conſolation, knowing that we are made one with the Lord in ſo faſt a couenant, that hee oppoſeth himſelfe againſt all thoſe that contend with vsus. So as he will bleſſe thoſe that bleſſe vsus; and on the contrary, will curſe thoſe that curſe vsus: in a word, hee teſtifies that he is an enemie to our enemies. From this word ſaue, we muſt alſo note, that whē we are ſet free from bondage, and defended againſt the furie of our enemies, or ſau…; hat we impute not theſe things to the worke of fleſh & blood: leſt any ſhould aſcribe that to his owne induſtry, which God commands vsus wholly to expect and vvait for onelyonly from himſelfe, See Chap. 26.12.in regard it is a ſingular benefit that proceeds from his hand.

Verſ. 26. And I will feed them that ſpoile thee with their owne fleſh, and they ſhall be drunken with their owne blood, as with ſweet wine: and all fleſh ſhall know that I the Lord am thy ſauiour, and thy redeemer, the mighty one of Iakob.

IN the firſt place hee ſhewes what ſhall become of the enemies of Gods Church,The churches enemies ſhall at length turne their ſwords points againſt thē ſelues, which they drew forth to maſſacre her withall. threatning that the time wil ſhortly approch, in which tney being enraged and ſet on fire vvith heart burnings one againſt another, ſhall at laſt butcher one another. Truly it is the Lord which depriues them of reaſon, and plungeth them into frenzies, and that in ſuch wiſe, that they bend againſt themſelues the very weapons, which in times paſt they had drawne forth to maſſacre the Church withall. And thus they turne their ſwords points one againſt another, till they hauehave ſought their owne vtter ruine, as the Madianites did: Iudg. 7.22. The ſumme of all is, that the Church ſhall hauehave no need of mans helpe, nor of any preparation at all, when God is minded to confound and bring the wicked to nought: for hauing firſt ſmitten them vvith giddineſſe, they ſhall fall to eat and deuoure one another, being ſet on fire with the furies of hell, eueryevery one againſt his fellow.

And all fleſh ſhall know.] Hee repeates the ſame thing which wee hauehave ſeene in verſe 23. namely, that the time ſhall come, in which the God of Iſrael ſhall be acknowledged of all, the true and onelyonly God: becauſe he hath ſaued his people from deſtruction. For he would hauehave this to be noted as a ſpeciall teſtimonie of his Diuinitie, when hee appeared in all mens ſight the ſauiour and redeemer of his people. Some reade the name of Jakob in the vocatiue caſe: but I expond it in the genitiue. For the Lord ſhews that he is the ſauiour, redeemer, and the mightie one of Iakob; that his people might learne to reſt themſelues ſecurely vnderunder his ſauegard and protection.