Commentary on Isaiah, Commentary on Isaiah · Chapter 55

Commentary on Isaiah · Commentary on Isaiah · Chapter 55

p. 568THE LV. CHAPTER.

Verſ. 1. Ho, eueryevery one that thirſteth, come ye to the waters, and ye that hauehave no ſiluer, come, buy, and eate: come I ſay, buy wine and milke without ſiluer, and without money.

A generall ſummons.THE Prophet here greatly magnifies and extols Gods goodnes, which ſhould be ſpread abroad largely, and in greater abundance then was wont vponupon the Church, vnderunder the kingdome of Chriſt, vntounto whoſe cuſtodie all the treaſures of Gods graces are committed, for in him God giues himſelfe wholly vntounto vsus. So as the ſaying of S. Iohn is truely accōpliſhed, namely, that of his fulnes we all hauehave receiued grace for grace, Ioh. 1.16. I grant the fathers vnderunder the law felt this goodnes and ſpirituall liberalitie of God, which is here mentioned: Oh how great ſaith Dauid is the goodnes which thou haſt laid vp for them that feare the el Pſal. 31.19. notwithſtanding this goodnes was much more fullie and liberallie ſhed abroad vnderunder Chriſt. Behold heere then a ſingular commendation of Gods grace, which is ſet before vsus in Chriſtes kingdome. The Prophet then not only teacheth that which ſhould be once done, but that alſo which is dayly effected when the Lord ſummons vsus by his doctrine to the inioying of all theſe benefits.

Some referre the word vvaters to the doctrine of y^e Goſpell, others to the holy Ghoſt: but both (as I thinke) are deceiued. For thoſe that vnderſtand it of the doctrine of the Goſpell which they oppoſe to the Law (whereof the Iewes ſuppoſe the Prophet ſpeakes in this place) do only comprehend one part of that which Iſaiah meant to ſay. For the others, who referre it to the holy Ghoſt, they hauehave a little more colour, and they alleage that place of S. Iohn: If thou kneweſt the gift of God, and who it were that ſaith vntounto thee, GiueGive me drinke, thou wouldſt hauehave asked of him, and hee would hauehave giuen thee vvaters of life, Iohn 4.10. And a little after, it ſeemes that Chriſt expounds this text of the Prophet, when he ſaith, Whoſoeuer ſhall drinke of this vvater ſhall thirſt againe; but, he that drinks of the vvater that I ſhall giuegive him ſhall neuer be more athirſt; but the vvater that I ſhall giuegive him, ſhall be in him a vvell of vvater ſpringing vp into euerlasting life, verſ. 13.14. Yet I doubt not but Iſaiah vnderunder theſe words vvaters, milke, vvine, and bread, heere comprehends whatſoeuer is neceſſarie to the ſpirituall life: for they are ſimilitudes taken from that ordinarie foode wherewith wee are dayly ſuſteined. Looke then how we are nouriſhed with bread, wine, milke, and water, ſo alſo let vsus know that our ſoules are fed and ſuſteined with the doctrine of the Goſpell, with the holy Ghoſt, and with the other gifts of Chriſt.

Now the Prophet makes a loude exclamation, and cries Ho, Why the Prophet is faine to make this exclamation.for men are rocked ſo faſt aſleepe, that they can hardly be wakened: they feele not their pouertie though they be affamiſhed, neither do they deſire that meate whereof they hauehave great neede. This drouzines of men therefore ought to be rouzed with great and continuall cries. The careleſnes then of ſuch as are deafe at this exhortation, is ſo much the more hatefull and deteſtable, and the ſlothfulnes of ſuch as flatter themſelues in their ſloth, albeit they hauehave bin ſpurred to the quick.

Moreouer this is a generall ſummons. For who is he that ſtands not in neede of theſe vvaters, or, to whom Chriſt can not bring much profit? for this cauſe he calles eueryevery one, without exception of perſons. But men are ſo wretched, that notwithſtanding they feele well enough what neede they hauehave of Chriſt, yet they ſeeke out meanes which way to depriue themſelues of ſuch a benefit: and doe rather giuegive credit to Satan, who furniſheth them with ſundrie impediments, then to giuegive care to this ſo gracious and gentle a call.

We are to know then wherein the true preparation conſiſts to receiue this grace, which he expreſſeth in ſaying, he that thirsteth: for ſuch as are ſwollen vp with a vaine cōfidence, and are full gorged: or, who being bewitched with earthly delights, feele not the pouertie of their ſoules; neither will they giuegive place vntounto Chriſt. Why ſo? Becauſe they feele no relliſh in the ſweetnes of this ſpirituall grace. They may well be compared to ſick folks that hauehave neede of good nouriſhment, but becauſe they are filled with winde, with diſdaine they reiect their meate; or, being caried with ſome fond imagination, they feede vponupon their owne dreames, as though they ſtood in neede of nothing at all. And in this ſort, ſuch as are ſwollen with pride, or with a falſe perſwaſion of their owne righteouſnes; or, poſſeſſed with the allurements of the fleſh, do either deſpiſe, or reiect this grace of God. It is then required that we be athirſt, that is to ſay, to hauehave an ardent deſire, that we may be fitted to be partakers of ſo great benefits.

Buy vvithout ſiluer.] The Prophet meanes not that there are any which hauehave ſiluer in abūdance: but it muſt be thus reſolued; Notwithſtanding you be extreamely poore and needie, yet the way is open for you to come vntounto Chriſt, through whom theſe gifts are freely giuen. Obiect. But will ſome ſay, How can a man be ſaid to buy, vvithout paying ought? I anſwere, Anſ. That the meanes whereby we attaine any thing, is heere improperly called buying. The verb to buy heere then, is taken for to get, or obtaine. And the price, for the labor or induſtrie; or, any other way whereby p. 569men obtaine any thing. He ſhewes then that we are vtterly poore and beggerly, hauing nothing in the world to get this grace of God, but are heere gently allured to receiue all things of his hand freely, without any recompence on our part.

Verſ. 2. Wherefore doe yee lay out ſiluer, and not for bread? And your labour without being ſatisfied? Hearken diligentlie vntounto mee, and eate that which is good: and let your ſoule delight in fatneſſe.

A generall complaint.HEe complaines of mens folly and ingratitude, who either reiect or diſdaine Gods bountie, in offering them all things liberally: and yet in the meane while, wearie themſelues much in following after ſundry toies, which can bring them no profit at all. For the diuell hath ſo bewitched them, that they had rather erre in their forlorne by-paths, yea and to kill themſelues for nothing, then to reſt vponupon that grace which God preſents before them. The experience of the time in which we liue ſhewes ſufficiently, that the Prophet tooke not vp this complaint onelyonly againſt them of his owne nation, but againſt all men, of what time or age ſoeuer. For all the ſucceſſors of Adam are caried away with this rage, namely, that whileſt they pretend to ſeeke the way to eternall life, they whollie erre and goe aſtray, and rather follow their vaine opinions then the voice of God. The Prophet then complaines not onelyonly of their ſlothfulneſſe, who hauing vtterly forgotten both God and themſelues hauehave no care at all of the ſpirituall life of their ſoule, (the numbers of which kind of perſons are very many) but of thoſe who ſeeme to deſire life, and yet neither keepe nor obſerue the way or means to attaine vntounto it, but wander in their owne crooked paths.

Heere then are condemned all ſuch means to obtaine ſaluation by, as men hauehave forged vntounto themſelues, without Gods word; and are therefore called vnprofitable costs. For by ſiluer, he vnderſtands all induſtrie, ſtudie, and paines of men: not that God eſteemes a ruſh of all that which wee offer him in vaine to ſerue him; but in regard the ſenſe of the fleſh eſteemes thoſe labours very precious, which we hauehave fooliſhly taken vp.

By the word bread, hee vnderſtands that which he ſaid before touching vvaters: and by labour, that which he called ſiluer. As if he ſhould ſay; Men wearie themſelues much for nothing. For when they follow their inuentions, they muſt looke for no reward, though they vex and martyr themſelues neuer ſo much. Therefore the Prophet ſaith, that thoſe who labour inconſiderately, ſhall neuer be ſatisfied. For if they forſake God, to ſeeke out new meanes of ſaluation, they ſhall neuer be filled; becauſe, as Hoſea ſaith, they are fed with wind: Chap. 12.1. They may well ſeeme to be full, whileſt a vaine conceit blinfolds them; but they ſhall be like thoſe, who being ſwollen vvith vvind, feele not their hunger. And yet it were much better for them to bee ſo pinched with hunger and thirſt, that they might thereby be prouoked to cry earneſtlie vntounto the Lord to be filled: according to that in Pſalme 63.2. My ſoule thirsteth for thee, like the dry ground. But bread or water alone, would not ſuffice to fill vsus, neither can our life bee ſuſtained with one of them. That is the reaſon then why the Prophet hath vſed diuers vvords, to ſhew that God furniſheth vsus with all things abundantly, that are neceſſary to preſerue life, leſt we ſhould vſe any vnlawfull ſhifts to ſuccour our ſelues elſewhere.

But becauſe eueryevery one ruſheth himſelfe into error by his owne counſels; and all hauing forſaken God, doe vaniſh away in their owne peruerſe imaginations, the Prophet heere addes a remedy, namely, that we whollie depend vponupon the mouth of God. For whoſoeuer ſubmits himſelfe vntounto his word, needes neuer feare that hee hath miſpent his time. And heere we ſee a wonderfull goodneſſe of God, in that he offers his grace, though men be vnthankfull and vnworthy of it.

Yet notwithſtanding he addes a condition; for the entrance into life, cannot bee made, vnleſſe wee giuegive eare vntounto him. And as the cauſe of our ruine is, that we ſtop our eares againſt Gods word: ſo the way to heauen is open vntounto vsus, if wee hearken vntounto him diligently. He repeates the ſame admonition againe, the better to moue our affections: and redoubles the word, Heare, in hearkening. And that hee might the better win vsus with ſweete allurements, he proteſts the fault to be our owne, if we be not fully ſatisfied with all ſorts of good things.

Verſ. 3. Incline your eares and come to mee: heare, and your ſoule ſhall liue: and I will make an euerlasting couenant with you, euen the ſure mercies of Dauid.

BY this heape of words wee may the better conceiue of that which I hauehave ſaid before, namely,The ground of Gods couenant. that God omits no meanes to awaken and correct our dulneſſe: and yet heere is a reprehenſion. For it muſt needs be granted that ſuch are too drowzie headed, who being ſo louingly called, doe not forthwith yeelde their obedience. An excellent place: which ſhewes that our happineſſe conſiſts in that odedience which wee ought to yeeld vntounto the word. Now when he ſpeakes thus, his meaning is, to bring vsus to ſaluation: and therefore the fault reſts wholly in our ſelues; for wee contemne this ſauing & quickening word. Moreouer, if God ſhould onelyonly command vsus to doe that he hath inioined vsus, hee ſhould therein ſhew vsus the way indeede how to obtaine life, but yet without any profit to vsus. For the law, as it comes forth of Gods mouth, is the miniſter of death, 2. Cor. 3 7. but when he calles vsus to himſelfe, and adopts vsus for his children, when he promiſeth remiſſion of ſinnes and ſanctification; this cauſeth them which heare, to receiue life of him. We are thē p. 570to conſider what kinde of doctrine it is that hath life in it, that we may therein ſeeke our ſaluation.

From this place alſo we gather, that there is no hope of ſaluation, vnleſſe we be obedient to God and his word: and by this all men are conuinced, ſo as they can pretend no cauſe of ignorance; for he that vouchſafes not to heare, ſhall neuer be able to alleage one ſound reaſon for his owne defence. But, as I hauehave ſaid, theſe repetitions ſet forth the patience of God in calling vsus. For he ſummons vsus not for once only; but if he perceiue that we be ſlow, he admoniſheth vsus the ſecond, yea, the third time, that he might ouercome our ſtubbornnes. He reiects not thoſe then at the firſt which diſdaine him; but after he hath many times allured them.

Furthermore heere is expreſſed the nature of faith,The nature of faith. when he commands vsus to come vntounto 1him: for wee muſt ſo heare the Lord, that the 2fruit thereof may alſo follow. Thoſe alſo who receiue the word of God in faith do caſt away their luſts, and reiect the world wherewith they were faſt bound, that they may willingly draw neere vntounto God, and that with much ioy and gladnes of heart. Yet faith can not be conceiued without hearing, Rom. 10.17. that is to ſay, without vnderſtanding of the word, and therefore he commands vsus to encline our eare before we come. When mention ſhall be made of faith then,Gods word the ground of faith. let vsus remember that it muſt be ioined to the word, in which it hath her foundation.

Where he addes, and I vvill make a couenant: ſome demaund, Queſt. whether God had not made a perpetual couenant with the Iewes before: for he ſeemes to promiſe a new and vnaccuſtomed thing heere. I anſwere, Anſ. he promiſeth no new thing, but that which God had before contracted with the people, and therefore it is but a renuing and a confirmation of the couenant, to the end the Iewes ſhould not thinke that Gods promiſe was aboliſhed, though they ſaw thēſelues ſo long baniſhed. For whilſt they were driuen out of that countrie which was promiſed and giuen them, being without the Temple, and without the ſacrifices, and had no marks at all left, but the couenant of Circumciſion; who would not hauehave thought but that God had vtterly ſhaken them off? Iſaiah then hath fitted this phraſe of ſpeech as you ſee to the capacitie of the people, that they might know how the couenant of God made with their fathers was firme, ſtable, and eternall, and neither mutable nor temporarie.

He ſignifies the ſame thing by the mercies of Dauid: but by this clauſe he ſhewes that the couenant is free, becauſe it hath its foundation laid in nothing but in the meere goodnes of God. As oft then as wee meere with this word Couenant in the Scriptures,Couenant, and merciemercy, muſt alwaies be matched together. wee muſt therewithall call to minde the word merciemercy, or grace.

Now he pronounceth he will be faithfull therein: and forthwith he ſignifies, that he will be found true and conſtant, ſo that none ſhall be able to charge him with double dealing, as if he had broken his couenant. Nay, the Iewes themſelues rather were become trecherous and diſloyall, in regard they had reuolted from him: for, he for his part can not repent himſelfe touching the promiſe or couenant, which he had made.

He calles them mercies of Dauid, becauſe this couenant which was now ſo ſolemnly confirmed, was made in Dauids hand. True it 1is that the Lord made the couenant firſt with 2Abraham, Gen. 15.5. and 17.7. and afterwards 3confirmed it by Moſes, Exod. 3.15. and laſtly he eſtabliſhed and ratified it in the hand of Dauid, 2. Sam. 7.12. that it might continue for euer. When the Iewes then thought of the redeemer, that is to ſay, of their ſaluation, they were to remember Dauid as the mediator, repreſenting the perſon of Chriſt. For Dauid Dauid, a figure of Chriſt.muſt not be conſidered heere as a priuate man, but with that title & perſon aboue mentioned.

The time alſo is to be noted, for the dignitie of the kingdome being extinct vnderunder this captiuitie of Babylon, and the royall title obſcured and prophaned, it might ſeeme that the truth of God was aboliſhed in the ruine of this familie.See Pſal. 89.38. &c.Ps 89:38 He therefore commands them by faith to looke vntounto that royall ſeate of Dauid, which for a time was throwne downe.

Verſ. 4. Behold I gaue him for a witnes to the people, for**Or, a Leader. a Prince and a maſter vntounto the people.

NOw the Prophet explanes that yet better which he briefly mentioned before touching Dauid, to wit,An explanation of the former verſe in this, and the verſe following. becauſe the promiſe of the redeemer was made to him; and that this ſpeech therefore was fitlie applied to his perſon, in regard he was the pledge of the couenant: for he was not placed in that office to performe his owne affaires, but was ſet there as the mediator betweene God and the people. Notwithſtanding, it is certaine that Iſaiah brings vsus directly vntounto Chriſt, to whom wee may eaſily deſcend from Dauid: Wee muſt deſcend from Dauid, to Chriſt.as if he ſhould ſay, this ſucceſſor of Dauid ſhall come, by whoſe hand perfect ſaluation and felicitie is promiſed. And in calling him a vvitnes, A witnes.he ſignifies that the couenant by him contracted ſhal be ratified & eſtabliſhed in Chriſt. There is great weight in this word vvitnes then: for the Prophet ſhewes, that this couenant ſhall be approued in Chriſt, through whom Gods truth ſhall be manifeſted, becauſe he ſhall teſtifie that God is true.

But this teſtimonie conſiſts in doctrine, for without it we ſhould receiue but little profit by Chriſts comming, in which ſenſe it is ſaid in Pſal. 2.7. I vvill preach the decree. And in the ſame ſenſe Iſaiah in Chap. 49.2. ſaith, that Christs mouth ſhould be like a ſword, or, an arrow. For this cauſe alſo he calles him a Leader, A Leader.and a Master, A Maſter.that to him and to his doctrine audience might be giuen: for if we heare him not ſpeake, nor with certaine affiance imbrace that which he ſaith vntounto vsus touching the good will of his Father, his power is aboliſhed, For after this ſort the name of Chriſt makes a great ſound among the Papiſts: but ſeeing they will not receiue him for their Doctor and p. 571Master, but onelyonly acknowledge him in name, their brags which they make thereof, are but vaine and ridiculous.

Theſe words, to the peoples, are added by way of amplification: for the Church could neither bee eſtabliſhed in her firſt dignitie, nor get increaſes, but by the vocation of the Gentiles. It was therefore neceſſary that the voice of Chriſt ſhould ſound thorow all the quarters of the world, becauſe he is ordained to be the vvitnes, conductor, and teacher of all mankind.

Verſ. 5. Behold, thou ſhalt call a nation that thou knoweſt not; and a nation that knew not thee ſhall runne vntounto thee, becauſe of the Lord thy God, and the holie one of Iſrael: for he hath glorified thee.

ISaiah expounds that now at large, which he touched before but in a word: for hee ſhewes that Chriſt ſhall be the conducter, not of one people onelyonly, but of all. To call heere, notes out the poſſeſſion: ſo as there is a correſpondencie betweene the word To call, and, to anſwere. Chriſt then being called by authoritie, as hee which is furniſhed with a ſoueraigne power, hee calles the nations to bring them in order touching their duties, and to ſubiect them to the word. Now he ſaith they ſhall be readie to obey, though they were not knowne of him: not that the Sonne of God who created them, knew them not what they were, Pſal. 94.9. but it is ſpoken in regard they were reiected and deſpiſed, vntill they beganne to hauehave a place in the Church: for God had particularly called the Iewes; and the Gentiles ſeemed to be vtterly excluded, as if they had nothing at all appertained vntounto them. But now, ſpeaking to Chriſt, he promiſeth that he ſhall conſtraine them to obey, though before they were wholly eſtranged from vnderunder his dominion.

Afterwards, he declares this more plainely in the progreſſe of the text, where indeed he vſeth the plurall number, that he might the better ſhew that the Church ſhall be gathered out of diuers nations: ſo as thoſe who were ſeparated and ſcattered, ſhould now be aſſembled into one body: for the word, ſhall runne, is to be referred to the conſenting of faith.

Moreouer, he ſaith heere, that the Gentiles hauehave not knowne: but it is to be takē otherwiſe then that which he ſaid before, namely, that Chriſt knew not them: for ignorance is properly attributed to the prophane and vnbeleeuers, in regard they are depriued of the heauenly doctrine, without which we ſhall neuer know God. And howſoeuer this knowledge is naturally ingrauen in the hearts of all; yet it is ſo obſcure & confuſed, and wrapped in ſo many errors, that if the light of the word bee not added thereunto, whileſt they know God, they ſhall be ignorant of him, and not know him at all, but ſhall miſerably erre in darkneſſe.

Wee hauehave heere an excellent teſtimonie then touching the vocation of the Gentiles: A teſtimony touching the vocation of the Gentiles.for whom Chriſt is ordained a redeemer, as well as for the Iewes. Whence alſo we gather, that God hath now care of vsus, if wee will ſubmit our ſelues vnderunder his gouernment: ſo as hee will not onelyonly watch ouer vsus, as he doth ouer the reſt of his creatures, but as a father that is vigilant ouer his children. The word ſhall runne, doth better expreſſe the efficacy of this vocation: for the end thereof is, that we may obey God, in yeelding our ſelues teachable with a ready and glad heart in his preſence, and willingly to receiue from his mouth, the leaſt of his commandements. For as S. Paul ſaith, Rom. 1.5. and 16.26. Obedience is the end of our vocation. But becauſe the Gentiles were farre eſtranged from God, it was neceſſary they ſhould valiantly inforce themſelues to breake thorow all impediments, to draw neere vntounto him.

Becauſe of the Lord.] Iſaiah ſhewes from what fountaine this willingneſſe and cheerfull alacritie ſhall ſpring, namely, the Gentiles ſhall know they hauehave to doe with God. For if we conſider Chriſt as man onelyonly, his doctrine will not much moue vsus: but if we apprehend God in him, we ſhall be inflamed with a wonderfull affection. Now he is heere deſcribed vntounto vsus as a Miniſter, ordained of God to perfect his worke. For in taking vponupon him our nature, he therewithall tooke vponupon him the forme of a ſeruant: and in this behalfe it is no diſparagement to him to ſee him ſubiected vntounto the Father, as one of vsus.

Moreouer, we are to remember that which we hauehave often touched before, touching the coniunction of the head with the members. For that which is ſaid of Chriſt, appertaines to his whole body: and therefore glorifycation is common to the whole Church. I grant that Chriſt alwaies holds the ſoueraigne degree: for being highly exalted, he rules ouer the whole world, to the end all nations may runne vntounto him. To conclude, the Prophet ſhewes that men yeeld obedience to Chriſt, and ſubmit themſelues to his doctrine, becauſe God hath exalted him, and would that his excellencie ſhould bee acknowledged of all men: for otherwiſe, the preaching of the Goſpell would profit very little, vnleſſe God gaue efficacie to the doctrine, by the power of his holy Spirit.

Verſ. 6. Seeke the Lord whileſt hee may be found: call ye vponupon him whileſt he is neere.

HAuing ſpoken of the fruit of the Goſpell among the Gentiles,The Gentiles ſet before the Iews, to prouoke them to follow them. who were before eſtranged from Gods kingdome, he now pricks forward the Iewes, that they may be aſhamed to ſleepe whileſt others ranne: for ſeeing they were firſt called, it were a ſhame for them to come lag. This exhortation therefore properly belongs to the Iewes, before whom Iſaiah ſets the example of the Gentiles, that hee might prouoke them to follow them: which the Lord alſo had foretold, namely, p. 572that he would prouoke the Iewes to ielouſie by a fooliſh nation: Deut. 32.21.

The time To find, is not taken altogether in the ſame ſenſe heere, as it is in the 32. Pſalme: but for that time wherein God offers himſelfe; as in other places he hath ſet down a certaine limited day, within the compaſſe whereof his fauour and ſaluation ſhall bee found. And yet I grant that Iſaiah alſo notes the time wherein neceſſitie preſſeth vsus to aske helpe of God: but we muſt principallie remember that God is ſought in a fit time, vvhen himſelfe comes forth to meete vsus; for it ſhall be in vaine for the drowzie and ſleepie to bewaile the loſſe of that grace, which themſelues hauehave wittingly reiected. The Lord beares with our ſlothfulnes for a time, and patiently waits for vsus; but if he gets nothing by it, hee will leaue vsus, and beſtow his grace vponupon others. Chriſt therefore admoniſheth vsus to walke whileſt it is day, becauſe the night will come, in which wee can walke no more forward: Iohn 12.37.

Hence wee are to gather a ſingular conſolation, namely, that we are heere aſſured not to loſe our time in ſeeking God: Seeke, ſaith Chriſt, and you ſhall finde; knocke, and it ſhall be opened; aske, and you ſhall receiue: Matth. 7.7.

The word call, may be taken heere generally: but I thinke hee notes out a particular ſeeking of God, ſuch an one as is principall aboue others: as if he commanded vsus to hauehave recourſe vntounto him by praiers and ſupplications. Now hee then ſhewes himſelfe to bee neere, when hee ſummons vsus familiarly vntounto him, in opening the gate, or preſents himſelfe before vsus, to the end we ſhould not wander hither and thither to ſeeke him.

VVhil…ſt he is neere] Saint Pauls diſtinction is to bee noted, who ſaith, the preaching of the Goſpell is ſignified by theſe words: Rom. 10.10. The Lord is neere, How God is ſaid to be neer vntounto vsus.and offers himſelfe vntounto vsus, when the voice of the Goſpel ſounds in our eares. Neither ought we to ſeeke him a far off, nor to fetch many circuits, as the vnbeleeuers doe: for he preſents himſelfe vntounto vsus in his word, to the end wee for our parts may draw neere vntounto him.

Verſ. 7. Let the wicked forſake his waies, and the vnrighteous his owne imaginations, and returne vntounto the Lord, and hee will hauehave merciemercy vponupon him: and to our God, for he is**abundant in pardon. very readie to forgiue.

A confirmation of the former ſentence.HE confirmes the former ſentence: for hauing called men to receiue Gods grace, he at large deſcribes the way how to recouer the ſame. We know how the hypocrites yell and cry with open mouth after God, when they would bee ſuccoured in their miſeries, and in the meane while they harden their hearts through a wicked obſtinacie. That the Iews then might not diſguiſe themſelues in ſeeking of God, Iſaiah exhorts them to true pietie. Whence wee gather, that the doctrine of repentance ought perpetually to be ioined with the promiſe of ſaluation:The doctrine of repentāce muſt alwaies be ioined with the promiſes of ſaluation. for men can neuer taſte Gods goodneſſe, vnleſſe firſt of all they bee diſpleaſed in themſelues for their ſinnes, and hauehave both renounced the vvorld, and themſelues alſo. For no man will euer in good earneſt deſire to be reconciled vntounto God, nor to obtaine remiſſion of his ſinnes, vnleſſe he be touched with a true and ſound repentance.

The Prophet deſcribes the nature of repentance three waies,The nature of repentāce deſcribed. or by three phraſes of ſpeech; Let the vvicked forſake his vvaies, and the vnrighteous his imaginations; and then, let him returne vntounto the Lord. VnderUnder the word vvay, he comprehends the whole courſe of our liues: and thus hee requires that they bring forth fruits of righteouſneſſe, to ſhew their newneſſe of life. In adding thoughts; he ſignifies that it is not enough to correct the outward actions, but that wee muſt begin at the heart. For though according to mens iudgements, we hauehave as it ſeemes, changed our life from worſe to better, yet wee hauehave indeed made but a weak beginning, if the heart be not firſt changed. Repentance therfore cōtaines in it the change of the whole man. Wherein wee hauehave firſt to conſider the imagination, then the deliberations, and laſtly, the outward actions. Men ſee the actions: but the roote from whence they proceed, is hidden within the heart: it behoueth therefore that it bee firſt renued, that afterward from thence there may flow forth fruitfull workes. Firſt, the vnderſtanding muſt be clenſed from all the filthineſſe that is in it: and then muſt we caſt off the wicked affections and lusts; that from thence, outward teſtimonies may afterward manifeſt themſelues. If any one boaſt that hee is changed,Note. and yet liues a diſordered life; his reioicing is vaine: for theſe two things muſt be required together, to wit, the conuerſion of the heart, The conuerſion of the heart, and the change of the life muſt go together.and the change of the life.

Beſides, God calles vsus not to turne to him, till the former reuolt be amended. For hypocrites would be well enough contented that that which they doe ſhould be praiſed, ſo they might ſtill bee ſuffered to rot in their filthineſſe: but we can hauehave no acquaintance with God, vnleſſe we come forth of our ſelues, eſpecially when we hauehave eſtranged our ſelues from him, by a wicked backſliding:The renouncing of our ſelues, goes before our reconciliatiō with God. wherefore the renouncing of our ſelues, goes before our reconciliation with God.

And he vvill hauehave mercy.] This knitting togerher of the text ought to be diligently noted. For it ſhewes that men can neuer bee brought to repentance,Remiſſion of ſinnes muſt not be ſeparated from the doctrine of repentāce. but by ſetting before them the aſſurance of the remiſſion of ſins. Whoſoeuer preacheth the doctrine of repentance then, without mentioning Gods merciemercy, and the free reconciliation, he loſeth his labour. For we ſee how our Popiſh Doctors thinke they hauehave wel diſcharged their duties, when they hauehave long inſiſted vponupon the former point: and yet in the meane while, they doe but babble and lie in preaching this doctrine. Yea, though they ſhould teach the true way to repentance, yet would it bee to ſmall purpoſe, ſeeing they omit the foundation p. 573of free remiſſion of ſinnes which only appeaſeth conſciences. Truly the guiltie ſinner will alwaies flee the preſence of God (as we hauehave ſaid in another place) as long as he ſhall be haled before his Iudgement ſeate to yeeld an account, neither will he euer be humbled to obey, nor feare, till his conſcience be at reſt. Now becauſe it is a difficult matter to quiet terrified conſciences, Iſaiah drawes an argument from the nature of God, ſaying,Gods nature deſcribed. that he will be mercifull, and abundant in pardoning. The holy Ghoſt inſiſts long vpō this point of doctrine,Why the ho…y Ghoſt inſiſts ſo lōg vponupon this doctrine. becauſe wee alwaies doubt whether God will pardon vsus or no. For howſoeuer we hauehave ſome opinion of his merciemercy, yet dare we not perſwade our ſelues ſo aſſuredly that it belongs vntounto vsus as wee ought. You ſee it is not without cauſe that the Prophet addes this member, becauſe he thereby labors to diſpoſſeſſe our minds of that trembling which is incident vntounto vsus, as oft as we ſtand in doubt of his infinite merciemercy towards vsus.

Verſ. 8. For my thoughts are not your thoughts, neither are your waies my waies, ſaith the Lord.

9. For as the heauens are higher then the earth, ſo are my waies higher then your waies, and my thoughts aboue your thoughts.

Gods affection diſtinguiſhed from ours.FOr my thoughts.] This place is diuerſlie expounded. Some thinke that mens conuerſation is here condemned in generall, to the end they ſhould not pleaſe themſelues therein, nor flatter themſelues in their vices, becauſe there is no acceſſe vntounto God, vnleſſe we be emptied of this vaine opinion of our own righteouſnes. For none will ſeeke after the Phyſition, but ſuch as feele themſelues vehementlie ſick, and that deſire both the remedie and their health. And therfore they compare this place with that in Luk. 16.15. That which is highly eſteemed before men, is an abomination in the ſight of God. But I think the Prophet hath another meaning. Thoſe therefore who thinke that Gods affection is heere diſtinguiſhed from humane affections, expound it beſt (as I thinke.) For men are wont to meaſure God by their owne ell (as they ſay) and becauſe themſelues are irreconciliable, and can not be pacified but with much adoe: they in like maner thinke that God can neuer be appeaſed, after they hauehave once offended him. But the Lord ſhewes that he reſembles them nothing at all. As if he ſhould ſay, I am not a mortall man that I ſhould be ſo ſeuere, and an enemie to you for euer: no, my thoughts are farre vnlike yours, for though it be impoſſible for you to be pacified, and that it be an hard matter to bring you to be reconciled with thoſe which hauehave offended you, yet it is not ſo with me, I will not ſhew my ſelfe ſo inhumane towards you. To this agrees very well that place of Dauid, Pſal. 103. where deſcribing Gods merciemercy, hee ſaith, that it is higher then the heauens are aboue the earth: and though the application be to another purpoſe there,We muſt impute it to our owne vnbeliefe, if we obtaine not pardon at Gods hand. yet the ſenſe is all one with this. In a word, there is none ſo gracious, or ſo inclined to merciemercy as the Lord is, and therefore we muſt impute it to our owne diffidence, if we obtaine not pardon of him.

Now there is nothing which troubles our conſciences more, then when we thinke God reſembles vsus, for this makes vsus afraid to draw neere vntounto him: nay, we rather flee from him as our enemie, and can neuer be in any reſt. So thoſe who meaſure God according to that which they conceiue of him, doe indeed conceiue a flat Idoll directlie contrarie to the nature of God, neither can they do him a greater diſhonor then this. Are not men who are corrupt, and ſtuffed full with inordinate luſts aſhamed to compare the moſt pure nature of God with theirs? and to impriſon him that is infinite within ſo narrow bounds, wherein they feele themſelues miſerablie enthralled? For in what more noyſome dungeon can any of vsus be incloſed, then within our owne infidelitie? I take it that this is the Prophets true and naturall meaning; and yet I denie not but he had ſome reſpect to mens maners, namely ſuch as he hath deſcribed them in the former verſe.

To be ſhort, his meaning is, that men muſt forget themſelues when they meane to turne to God, becauſe there is no impediment ſo dangerous as when we thinke him to be irreconciliable. Let vsus remoue this falſe imagination then out of our minds.

Beſides, by this place it appeares how farre they are out of the way, which abuſe Gods merciemercy to take the greater libertie to ſinne. For ſee how the Prophet argues; Repent; Verſ. 7. Verſ. 8.forſake your vvicked vvaies, becauſe Gods merciemercy is infinite. When men doubt or deſpaire whether they ſhall obtaine pardon or no, this makes them more wicked and ſtubborne; but the feeling of merciemercy drawes and conuerts them. It followes then that ſuch as neither forſake their leaud life, nor change their minds, hauehave no part in this merciemercy.

Verſ. 10. Surely as the raine commeth downe and the ſnow from heauen, and returneth not thither, but watereth the earth, and maketh it to bring forth and bud, that it may giuegive ſeede to the ſower, and bread vntounto him that eateth.

HAuing ſpoken of the tender affection and incredible louelove which God beares vsus,To the commendation of Gods mercifull nature, he addes a promiſe that our faith might be the more ſurely ſetled. he again placeth promiſes in the middle, that ſo being grounded vponupon them, we might be aſſured to paſſe ſafe and ſound through all dangers. For it would ſerue to little purpoſe that one ſhould deſcribe vntounto … the nature of God; or informe vsus of his ſecret counſell, if therewithall wee were not brought to the word, wherein the ſame is manifeſted: but God ſpeakes plainely and familiarly vntounto vsus, ſo as we hauehave no neede to enquire further. We muſt therefore come to the word, which plainely opens his will vntounto vsus, if ſo be we wil containe all our ſenſes within the bounds of it, for otherwiſe we ſhall alwaies remain… p. 574in ſuſpence, and doubt what ſhall become of vsus, though the Lord ſhould tell vsus an hundred times that he reſembles men nothing at all. And yet men (if they would confeſſe the truth) do deſire to be certaine of their ſaluation, and to know what ſhould befall them afterward. We are therefore to obſerue this order well which the Prophet heere keepes. And thus Moſes brought the people to the knowledge of the word, ſaying, Aske not who ſhall aſcend vp into heauen, or who ſhall deſcend into the deepe, for the word is neere thee in thy mouth and in thine heart, Deut. 30.12. and this is the word of faith (ſaith Paul) Rom. 10.10. which we preach.

Now the Prophet borrowes a ſimilitude here from a thing ordinarie amongſt vsus, and it is exceeding fit for his purpoſe: for if wee ſee ſo great efficacie in the raine which waters and fattens the earth, much more will the Lord manifeſt his power in his word: for the raine vaniſheth, and is ſubiect to corrupiton, but the word is immortall, immutable, and incorruptible, and cannot conſume away as the raine doth.

But that we may the better vnderſtand the Prophets words, wee are to ſearch out his drift. Men doubt whether God will accompliſh that which hee hath promiſed in his word; for wee thinke his word hangs in the ayre without any effect: but by the very order of nature hee ſhewes, how deteſtable this opinion is. For it is too abſurd a thing to attribute leſſe to the word, then to an inſenſible creature: and therefore hee teacheth, that the vvord is neuer vvithout his effect. Some vnderſtand it, as if the preaching of the Goſpell were neuer in vaine, but that it alwaies brings forth ſome fruit. Which I grant to be a truth, for the Lord workes by his Spirit, & giues increaſe, 1. Cor. 3.7. that the labour of his Miniſters may not be in vaine. But the Prophet meant another matter, namely, that God caſts not the ſeede of his word vponupon the ground, without effect, neither ſcatters hee his promiſes in the ayre, but we ſhall gather the fruit thereof, if ſo be wee reſiſt him not by our owne incredulitie. Now hee mentions two effects of the raine, which makes the earth fruitfull by falling 1vponupon it: Firſt, that men may thereby hauehave 2plentie of food to ſuſtaine them: ſecondly, ſeed to ſow: the benefit whereof, is to be reaped the yeere following. If then Gods power bee ſo great in things tranſitorie, how much more effectuall may wee thinke his word is?

Verſ. 11. So ſhall my word bee, that goeth out of my mouth: it ſhall not returne vntounto me void, but it ſhall accompliſh that which I will, and it ſhall prosper in the thing whereto I ſent it.

God ſpeakes to vsus by men.THe vvord goes ſo out of Gods mouth, that it alſo goes forth of the mouthes of men: for God ſpeakes not from heauen, but vſeth men as his inſtruments to declare his will by their miniſtrie. But the authoritie of the promiſes is better confirmed vntounto vsus, when we… heare that they proceede out of the ſacred mouth of God. Although then that hee vſe witneſſes on earth, yet hee teſtifies, that whatſoeuer they ſhall promiſe in his name, ſhall bee ratified and confirmed afterwards, before him. And that he might the better ingraue in mens mindes, the power and efficacie of preaching, he aduertiſeth vsus that hee ſcattereth not this precious ſeede at randon, but hath ordained it to a certaine end; in regard whereof, no man is to doubt of the effect. For there is nothing whereunto men are more inclined, then to iudge of God according to their owne fantaſies, that ſo they may reiect his word. It was needfull therefore tha… this doctrine ſhould bee often repeated and beaten into our heads, that wee might know how God will ſurely performe that which he hath once ſaid. As oft then as wee heare of Gods promiſes, let vsus conſider what his meaning is in them: as when hee promiſeth free remiſſion of ſinnes,We muſt hauehave an eye to Gods intention in his promiſes. let vsus aſſure our ſelues of reconciliation through Chriſt. But as the word of God is powerfull to ſaue the faithfull, ſo hath it alſo his efficacie to condemne the wicked: which Ieſus Chriſt himſelfe affirmes, 1Iohn 12.48. The word which I hauehave 2ſpoken, that ſhall iudge in the laſt day.

Verſ. 12. Therefore ſhall yee goe out with ioy, and bee led forth with peace: the mountaines and the hilles ſhall breake forth before you into ioy, and all the trees of the field ſhall clappe their hands.

NOw the Prophet concludes the argument of this Chapter:The concluſion in this and the verſe following. for that which he hath ſpoken touching Gods mercy, tended to aſſure the Iews, that God would deliuer them. Now he applies his diſcourſe touching Gods infinite goodneſſe to his purpoſe, and ſhews, that his thoughts are nothing like to the thoughts of men. Take a paterne heere then of a right order of teaching, namely,A right form of teaching. when we apply generall doctrines, to the preſent vſe.

Laſtly, Iſaiah ſpeakes of the peoples reſtitution, which depended vponupon the free mercy of God.

By mountaines and hilles, he ſignifies, that all ſtumbling blocks which ſhould lie in the way, ſhould notwithſtāding ſerue to aid thoſe that ſhould returne vntounto Ieruſalem. Theſe are ſimilitudes then whereby hee ſhewes that all creatures are at Gods becke, and are ready to imploy themſelues to ſet forward his worke: yea and reioice to doe it.

He alludes to the deliuerance out of Egypt,All creatures at Gods becke. according to the cuſtome of the Prophets: for ſo it is written in Pſal. 114. The mountaines leaped like Rammes, and the hils as lambes: What ailed thee O ſea, that thou fleddeſt backe? O Iordan, why waſt thou turned backe? For in regard that the reſtauration of the church is as it were a renuing of the whole world, it is ſaid, that heauen and earth are changed, as if they had quite altered their ordinarie p. 575courſe. All this depended vponupon the former prophecies, by which they had a promiſe touching their returne.

Verſ. 13. For thornes, there ſhall grow firre trees: for nettles, ſhall grow the mirrhe tree; and it ſhall bee to the Lord for a name, and for an euerlasting ſigne that ſhall not bee taken away.

AGaine hee extolles Gods power, which ſhould appeare in the peoples deliuerance: for he teacheth that there ſhall be ſuch a change, that the way ſhall bee made verie eaſie for their returne. Some expound this allegorically; and by thornes, vnderſtand that ſuch as indeuour to hurt and hinder others, ſhould now become firre trees: that is to ſay, bearing fruit, and bringing profite to their neighbours: but this expoſition is too curious. I denie not but theſe things indeed appertaine to Chriſts kingdome, and therefore ought to be ſpiritually vnderſtood. For the 1Prophet beginnes at the returne from Babylon, and comprehends the whole eſtate of 2the Church, vntil the manifeſtation of Chriſt to the world. But it doth not therefore follow that this allegorie is any thing to the purpoſe, becauſe Iſaiah ſpeakes of the peoples returne into Iudea. For, that they might the better paſſe, the Lord promiſeth to remoue all impediments out of the way, and would furniſh them with all things neceſſarie, that ſo they might bee free from all annoiances.

And ſo, when Chriſt promiſeth the benefit of our redemption, he therewithall takes away whatſoeuer thing might hurt or hinder the ſame: nay, he turnes it wholly the contrarie way, that out of eueryevery euil we might draw ſome good:All things f…llout for the beſt to them that louelove Go… for all things turne to the beſt (as Paul ſaith) to them that louelove God: Rom. 8.27. And thus God vſeth the moſt hurtfull and dangerous euils, as remedies to purge the faithfull, that they may not giuegive ouer themſelues to the louelove of the world, but may bee made the more liuely, and ready to performe the will of their Maſter.

When he addes that this ſhall be for a name to t… Lord; it is to ſhew the end of the Churches reſtitution; namely, that Gods name might bee the more praiſed among men, and that the memory thereof might floriſh, and bee conſerued. And therefore hee addes, for a ſigne: that is to ſay, for a teſtimonie, or for a perpetuall memoriall. Although the Church floate then▪ and bee diuerſly toſſed among theſe waues and tempeſts, yet ſeeing the Lord is purpoſed that the memorie of his name ſhall laſt for euer, hee will both defend and maintaine her.