Commentary on Isaiah, Commentary on Isaiah · Chapter 65

Commentary on Isaiah · Commentary on Isaiah · Chapter 65

p. 650THE LXV. CHAPTER.

Verſ. 1. I hauehave been ſought of them that asked not, I was found of them that ſought me not: I ſaid; Behold me, behold me, vntounto a nation that called not vponupon my name.

In this verſe the Prophet turnes from the Iewes to the Gentiles.NOw the Prophet paſſeth ouer to the handling of another point of doctrine. For he ſhewes that God hath iuſt cauſe to reiect and caſt off the Iewes, becauſe neither admonitions, nor threatnings would ſerue the turn to reclaime them from their errors, nor to bring them againe into the right way. But to the end they ſhould not imagin that the couenant of the Lord ſhould therefore be broken; he addes, that another people, which then were of none account, ſhould come to him; and that his name ſhould bee honoured and magnified in the places where he was vnknowne before. The Iewes thought this very ſtrange, and iudged thereof altogether contrary to that couenant which God had contracted with Abraham; p. 651namely, that ſuch a grace ſhould be communicated to any other nation, then to his poſteritie. But the Prophet meant to plucke this vaine confidence away from them, to the end they ſhould not imagin that God was onelyonly tied to the poſteritie of Abraham. For the Lord bound not himſelfe vntounto them, but vponupon a certaine condition: which if they happened to breake, they were to be held as traitors and diſloiall; and ſo by conſequence, depriued of the fruit of this couenant. Beſides, the couenant was not onelyonly made with Abraham and with his poſteritie, according to the fleſh, but alſo with all ſuch as ſhould bee ingrafted into the familie of this Patriarke by faith. But it ſhall be more conuenient for vsus to beginne at the ſecond verſe, that ſo wee may the better vnderſtand, the Prophets meaning: for there the cauſe of this reiection is expreſſed.

Verſ. 2. I hauehave ſpread out mine hands all the day vntounto a rebellious people, which walked in a way that was not good, euen after their owne imaginations.

Heere hee ſhewes the reaſon of their reiection.HEre hee accuſeth the Iewes, and complaines of their ingratitude and rebellion; wherein he ſhewes that they hauehave no occaſion giuen them to affirme, that the Lord offered them any wrong, if he made others partakers of the ſame grace with them. The Iewes proudly inſulted againſt God, as if their merits had been the cauſe of their election. But for this their inſolencie and vnthankfulneſſe the Lord reiects them as vnworthie: and vpbraides them, that hee hath but loſt all his time, in ſtretching foorth his hand vntounto them, to draw and vnite them to himſelfe. For by ſtretching foorth of the hands, he ſignifies a dailie ſummoning of them. Now the Lord is ſaid to ſtretch foorth his hand diuers waies. For hee drawes vsus to him either by 1his workes, or word: but he principallie reſpects 2the latter in this place. The Lord neuer ſpeakes vntounto vsus, but hee therewithall ſtretcheth foorth his hand to vnite vsus vntounto himſelfe, and cauſeth vsus to feele that hee is neere vntounto vsus. Yea, he ſo manifeſts his fatherly louelove, & ſo willingly accepts of vsus, that if we yeeld not obedience vntounto his voice, we ought iuſtly to impute the ſame to our owne frowardnes. Moreouer, the clauſe, all the day long, aggrauates the fault greatly, namely, that God ceaſed not for the ſpace of many yeeres together, to ſend his Prophets one after another: yea, as it is ſaid in Ier. 7.13. and 35.14. He roſe early, and ſtinted not his care and paines vntill the euening.

Firſt, hee calles them rebellious, or diſobedient. Next, he ſhewes what this rebellion was; to wit,Nothing diſpleaſeth God more then when wee follow our owne inuentions. the people walked after their owne imaginations: for nothing is more diſpleaſing vntounto God, then when men are giuen to follow their owne reaſon: which he will hauehave vsus to renounce, that wee may be fit to comprehend the true doctrine. The Lord heere proteſts then that he was not to be blamed, for not vpholding the peoples good eſtate, and that he fauoured them not as he was wont: but that themſelues, through their folly, had reuolted, and loued rather to ſticke to their owne inuentions, then to follow him.

Now hauing ſpoken of this reiection, it remaines that wee come to touch the calling of the Gentiles, The calling of the Gentiles.who ſucceeded in the roome of the Iewes: for it is not to be doubted but hee ſpeakes thereof in the firſt place. Now the Lord had long before prophecied of this by Moſes; ſo as this was not to ſeeme any new thing. As they hauehave prouoked me, ſaith the Lord, to ielouſie, with that which is no God, and hauehave ſtirred me vp to wrath by their vanities: ſo alſo will I moue them to ieloſie by that which is no God, and will prouoke them by a fooliſh nation: Deut. 32.21. In a word, the Prophet now pronounceth the ſame threatning which Chriſt thundered forth afterwards, Matth. 21.43. when the time of their blinding drew neere; The kingdome of God, ſaith he, ſhall be taken from you, and ſhall be giuen to a nation that vvill bring forth the fruits of it.

Where hee ſaith in the former verſe, that God manifeſted himſelfe to them that asked not after him; it is to ſhew, that the Gentiles were preuented with this grace of God, without giuing him any occaſion to receiue them into fauour, either by merit, or yet by any worthineſſe at all of theirs. Which manifeſtly agrees with that place which we hauehave alleaged out of Deut. 32. where Moſes calles them a fooliſh nation. Wherefore vnderunder this generall title, he makes it apparant what men are, before the Lord hath preuented them by his free grace: for they neither call vponupon him, ſeeke him, no nor ſo much as thinke vponupon him. This place then ought to bee well noted,The key that opens vsus the doore into Chriſts kingdome. to eſtabliſh the certaintie of our vocation, which is as it were the key which opens vsus the doore into Gods kingdome. By this our conſciences are quieted and appeaſed, which otherwiſe would alwaies hang in doubt, and be in perplexities, were they not vpheld by ſuch teſtimonies. Wee ſee then that this was not written at a venture, nor vponupon ſome ſudden motion, namely,Our vocatiō long ſince prophecied of. that wee are called the people of God, and are ſo accounted, becauſe it was thus foretold long ſince by many prophecies.

S. Paul from this place ingeniouſlie diſputes to prooue the calling of the Gentiles: and ſaith, that Jſaiah cries, and boldly pronounceth, that the Gentiles were called by the Lord, Rom. 10.20. How ſo? Becauſe our Prophet expreſſed more here then the circumſtance of his times would permit. Thus then by this text we perceiue that wee were called by an eternall decree of God, long before the thing it ſelfe came to paſſe.

In that he twice repeates, Behold me, behold me: he further confirmes that God will manifeſt himſelfe ſo familiarlie vntounto ſtrange and prophane nations, that they ſhall be well aſſured of his dwelling in the middeſt of them. And queſtionleſſe it was needfull that this ſo vnlooked for a change ſhould be thus effectuallie confirmed, becauſe it was verie hard to be credited. Althogh euen in this noueltie; the Prophet meant to magnifie Gods p. 654vnexpected grace. The ſumme is,The ſumme of this text. that after God ſhall be offered to the Gentiles, and that they ſhall bee receiued into the holy race of Abraham: then there ſhall bee a Church in the world, out of which the Iewes ſhall be expelled. Now wee ſee that all theſe things which our Prophet here mentions, were accompliſhed by the Goſpell, wherein the Lord truely manifeſted and offred himſelfe vntounto ſtrange nations. Vſe. As oft then as this voice of the Goſpell ſounds in our eares: or as oft as we reade theſe holy propheſies, let vsus know that the Lord is neere, and offers himſelfe; that being familiarly knowne wee may with boldneſſe and aſſurance call vponupon him.

Verſ. 3. A people that prouoked mee euer vntounto my face: that ſacrificeth in gardens, and burneth incenſe vponupon brickes.

The fruit that came from walking after their owne imaginations, in this and the next verſe.HE ſhewes and proſecuteth more at large, in what things the Iewes rebelled againſt God: namely, that hauing forſaken his commandement, they defiled themſelues with ſundrie ſuperſtitions. Heretofore he had ſaid that the Iewes had reuolted from God, in regard they wandred after their owne inuentions. Now he ſets forth the fruit of this their wandring:The ſpring of all ſuperſtitions. namely, that hauing giuen their thoughts free ſcope, they ouerthrew the pure worſhip of God. And this indeede is the fountaine, from whence al ſuperſtitions proceede: euen when men pleaſe themſelues in their inuentions, chuſing rather to bee wiſe in their owne eies, then to reſtraine their ſenſes within the liſts of Gods law. It is but in vaine then that the ſuperſtitious alleage their deuotions and good intentions, as they call them: for God ſo abhorres and deteſts them, y^t thoſe who reſt therin are tainted of high treaſon, and are guiltie of the breach of Gods couenant; becauſe we ought to enterpriſe nothing of our owne braine: but to yeeld our obedience to Gods commandement. In a word, the beginning and perfection of his pure ſeruice conſiſts in teachableneſſe.

By the verb to prouoke, Iſaiah ſets foorth the inpudencie of the people, who prouoked the Lord of ſet purpoſe: neither had they any ſuch reuerence of his Maieſtie, as to ſubiect themſelues vnderunder his gouernement. And this he further amplifies, in adding vntounto my face. For ſeeing thoſe that are admoniſhed by the word hauehave him preſent as it were before their eies; they ſinne with an hie hand and are more guiltie of impudencie and rebellion, then ſuch as neuer heard tell of the word.

He alſo mentions the gardens which they had dedicated vntounto their Idoles; and affirmes that God was prouoked by them. Some think it ſhould be ſpoken of brickes here, by way of contempt; and that they are ſecretly oppoſed to the Altar, vponupon which God would hauehave them onelyonly to ſacrifice. And thus they thinke the roofes of the houſes are here meant; where y^e ſuperſtitious ſort were wont to ſacrifice, in regard they were made of brickes. But I rather thinke this word ſimplie ſignifies the Altars, which they had erected to their idols. In the meane while, howſoeuer they had a faire pretence to imitate the forme of that Altar ordained by the Lord: yet he abhorred ſuch an excuſe, becauſe it was contrarie vntounto his word.

Verſ. 4. Which remaine among the graues, and lodge in the deſerts, which eate ſwines fleſh, and the broth of things polluted are in their veſſels.

HE reckons vp other ſorts of ſuperſtitions. Which albeit by reaſon of the breuitie of the words, it bee ſomewhat obſcure; yet from other places of the Scriptures, it may eaſily bee gathered what they were. For as Necromancy was a thing much in vſe among profane nations, ſo alſo the Iewes went into the ſepulchers and deſerts, to aske counſell of diuels; whereas they ſhould onelyonly hauehave ſought counſell at the mouth of God. And in ſuppoſing to fetch anſwers from the dead, they delited to be deciued by the illuſions of wicked ſpirits.

Now by the 18. of Deuteronomie, verſ. 11. and other places, it appeares, how expreſlie the Lord had forbidden this. And we hauehave touched it ſomewhat before, in Chap. 8. We are here taught in generall, that the Lord requires nothing more of vsus then obedience, which hee accepts aboue all ſacrifices: 1. Sam. 15.22.

Which eate ſvvines fleſh.] He complained before that Gods ſeruice was polluted by their ſuperſtitions. Now he addes, that they reiected all difference of things: ſo as they diſcerned not between the pure and vncleane. And he recites one kind: namely, that they abſtained not from ſwines fleſh. This ſeemes but a light matter. Yet is it not ſo for all that. For we muſt not iudge how great this ſinne is, by our rule: but according to that which the Lawgiuer hath preſcribed. Neither is that ſinne to be eſteemed light, which God hath forbidden. This appertaines to the externall profeſſion of faith; by which the Iewes ſhould hauehave ſhewed, how farre off they were from the prophanations of the Gentiles. Wee muſt not recoile then from that rule which God hath giuen vsus: no, not the thicknes of our naile.

Verſ. 5. Which ſay, Stand apart, come not neere to me: For I am holier then thou: theſe are a ſmoke in my wrath, and a fire that burneth all the day.

HE notes out a groſſe impietie that was among the Iewes; namely, that of an obſtinate mind, and an vntamed rebellion, they oppoſed themſelues againſt y^e true ſeruants of God: neither would they obey any admonitions. For whileſt we giuegive eare to admonitions and reprehenſions, there is ſome hope of repentance: but if wee reiect them, then is it p. 653certaine that we be paſt cure. Now howſoeuer the Prophets words in appearance ſeeme to be obſcure; yet the ſumme of them is, that hypocrites doe diſdainfully, and malepartly thruſt backe thoſe, vvho faithfully admoniſh them, becauſe they attribute vntounto themſelues, either a ſhew of holineſſe, or, in reſpect that their pride cannot indure that any ſhould reproue them: for hypocriſie is neuer ſeparate from diſdainfulneſſeHypocriſie neuer ſeparate from diſd…infulneſſe. & pride. Let vsus not meruaile then if thoſe who bee tainted with this vice, doe inſolently exalt themſelues, bragging of their holineſſe, and thinke that they excell therein aboue all others: and if we at this day alſo doe find the like qualities in the hypocrites of our time, which Iſaiah hath deſcribed to bee in thoſe that then liued. For Satan hath ſo blinded them, that whileſt with a vaine bragging of words, they ſet their deuotions to ſale, they baſely eſteeme of Gods word.

The expoſitors thinke this ſhould be a generall ſentence, which reproues the Iewes for not ſubmitting themſelues vntounto the Prophets: but me thinks the circumſtance of the place ſhould be conſidered, which they hauehave not ſufficiently reſpected, namely, that this verſe depends ſtill vponupon the former: ſo as the Iewes are ſharply reprooued for reuolting from the true religion. And beſides, for that they had maliciouſly followed their owne inuentions, ſo farre forth, that they commanded ſuch to bee packing, as ſoothed them not vp therein. For this word, Goe backe, ſignifies nothing elſe but get thee hence: as if they ſhould ſay, We will not meddle vvith ſuch as ſhew vntounto vsus the vvay to life and ſaluation.

Verſ. 6. Behold, it is written before me; I will not keepe ſilence, but will render it and recompence it into their boſome.

THe Prophet alludes to the cuſtome that is among Iudges, who hauehave lying by them vponupon record, the informations, teſtimonies, acts, and other pieces of euidences, that when neede requires, the offender may bee eaſily conuicted: for we vſe to leaue thoſe things in vvriting, which we would hauehave poſteritie to remember. The Lord then teſtifies that theſe things can neuer bee forgotten, becauſe they bee vvritten before him. For howſoeuer hee winkes at things for a time, yet ſhall not the wicked eſcape vnpuniſhed, but ſhall well perceiue in the end that hee is a iuſt Iudge.

Doctrine. Hence let vsus gather, that wee ought not to abuſe Gods patience, if he forbeares vsus long, and lifts not vp his hand by and by to inflict his iudgement vponupon vsus;Gods patiēce muſt not be abuſed. for he ceaſeth not for all that to keepe a regiſter of all our faults; for which we may be ſure he will one day puniſh vsus, vnleſſe we repent. I grant the Lord hath no neede to vvrite for his memories ſake: but it pleaſeth him to vſe this phraſe of ſpeech, that wee ſhould not imagin him to be forgetfull of any thing, when he deferres the executiō of his iudgements. Nay, in Ier. 17.1. he ſaith yet more expreſly, that the ſinne of Iudah was vvritten vvith an yron pen, and vvith the point of a diamond.

To render into their boſome, is a phraſe of ſpeech much vſed in the Scriptures, Pſal. 79.12. Ier. 32.18. becauſe men thinke their ſinnes are either couered, or that they ſhall not come into account. And thus, either they lay the raines of their concupiſcences in their owne neckes; or in attributing their faults to others, they become vtterly feareleſſe. This is the cauſe why God theatens to recompence their ſinne into their boſome, to the end they may bethinke themſelues what Iudge it is with whom they muſt hauehave to doe.

Verſ. 7. Your iniquities, and the iniquities of your fathers ſhall bee together (ſaith the Lord)**Or, for they. which hauehave burnt incenſe vponupon the mountaines, and blaſphemed mee vponupon the hilles: therefore will I meaſure their old worke into their boſome.

HEere he amplifies that which hee ſaid in few words in the former verſe.The former verſe amplified. For hee ſhewes that it was not of yeſterday that the Iewes were guiltie of ſuch a diſloyaltie; but that it is the example of their fathers, whoſe ſteps they now followed: euen as heeretofore the Lord complained that he had a long time forborne this people, and was ſo wearie at laſt, that hee could beare them no longer. Thus then the Prophet aggrauates their ſinne, when he tels the Iewes that they hauehave followed the example of their fathers. As if he ſhould ſay; ſuch birds, ſuch egges. For if men hauehave been often and diligently admoniſhed, their obſtinacie is ſo much the more to bee condemned, if they repent not. Heere we ſee that after they had reiected all admonitions and threatnings, they perſeuered many yeeres in their corruptions and impieties, which is heere laid to their charges, that they ſhould no longer plead their excuſes to couer their faults withall; but that they ſhould rather labour to confeſſe themſelues worthy of moſt exquiſite torments.

Heere alſo wee may perceiue it to be ſo far off,The bad example of our fathers not to be followed. that the corruption iſſuing from the fathers, ſhould any way excuſe the children; (as the ignorant are vſually wont to make this a buckler for their defence) that it rather ſerues as a meanes to pull vponupon them a more heauie puniſhment.

Are together.] As if the Lord ſhould hauehave ſaid, that hee gathered and bound vp in one bundle, both the iniquities of the fathers and of the children, that in the end he might reuenge himſelfe of them: not that the children are guiltie or puniſhed for the fathers wickedneſſe, Ezech. 18.20. but in regard that they followed the wicked courſe which their fathers liued in. Therefore it is iuſt with God to wrap them vp with them in the ſame guiltineſſe, and to condemne them according to the ſame ſentence, eſpecially ſeeing their diſeaſes were growne incurable.

For they hauehave burnt incenſe.] The Prophet p. 654heere recites one particular, vnderunder which he alſo comprehends all other kindes of vices. For hee ſignifies all ſuch reuolts as whereby the people were gone backe from Gods pure worſhip, and had giuen and dedicated themſelues vntounto ſtrange gods. See here the height of iniquitie: for when the feare of God is ſtollen out of the heart, then is there no ſoundneſſe nor vprightneſſe left behind. He heere points out vntounto vsus then, the fountaine of all diſorders: which wee are diligently to obſerue, in regard that men flatter themſelues, thinking themſelues worthy of great praiſe, when they ſerue God after their owne fantaſies; and in the meane while, conſider not that there is nothing more abominable in his ſight, than ſuch a ſeruice as is deuiſed according to the appetites of our carnall imaginations. And no doubt but the people heerein deſired that God ſhould accept them, whileſt they burnt incenſe vponupon the mountains. But we muſt not iudge of their worke by their deliberation or good intention, as they call it:God reiects our good intentions, if we hauehave not his word to warrant them. Wee muſt hearken to Gods voice, who proteſts that he is this way greatly diſhonoured, rather than to all the men in the world; leſt otherwiſe by ſeeking to reſt vponupon our intents, we make our ſelues double guiltie before his Maieſtie.

J will meaſure their vvorke. The word old may be diuerſlie expounded, either, I will meaſure againe with their oldneſſe: or, In the firſt place; or, In times paſt; or, from the beginning. But the circumſtance of the place muſt be conſidered. For by that we ſhall the better attaine to the Prophets meaning. You know he ſpake ere-while touching the works of their fathers: there is no doubt thē but he here derides the children, who placed their defence in them. For it is but a ſilly and vaine ſhift to oppoſe againſt God the cuſtomes of our fathers, that is to ſay, a corruption of great antiquitie. Why ſo? Becauſe in thus doing, we pull downe a more heauie iudgement vponupon our owne heades. And yet many are ſo bewitched with this excuſe, as they thinke a man ought not at all to reiect the ſame: neither can you get them an inch further.Note. Truely, antiquitie is honourable: But no man is ſo to prize it, that he ſhould therefore in the leaſt thing diminiſh any of that honour which is due vntounto God. See here an excellent place to conuince ſuch as will needes maintaine ſuperſtitions by ſucceſſion of yeeres; as if an old error were to be held for a law.

Verſ. 8. Thus ſaith the Lord, As the wine is found in the cluſter, and one ſaith, Destroy it not, for a bleſſing is in it, ſo will I doe for my ſeruants ſakes, that I may not deſtroy them whole.

God neuer threatnes ſo ſeuerely, but he leaues ſome hope of pardon for the faithfull.THe Prophet here moderates his former ſentence. For otherwiſe it had been a thing too ſeuere y^t the iniquities of y^e fathers ſhould thus be called to mind, to the end the Lord might deſtroy their children with them. Yea, this might ſo hauehave affrighted the faithfull, that it had been enough to hauehave driuen them from all hope of ſaluation. We ought then you ſee, to ſtand carefullie vponupon our watch, and to conſider for what cauſe the Lord is diſpleaſed with vsus. For his meaning is ſo to aſtoniſh vsus, as that therewithall hee would draw vsus to himſelfe: and not thereby to throw vsus headlong into deſpaire. Hee leaues ſome hope for the faithfull here then, leſt they ſhould waxe fainthearted: and in proffering them refreſhing, hee allures them to repentance, of which he reaped neither pleaſure nor profit.

He confirmes this by a ſimilitude.Simile. As if a man minding to plucke vp a vine, yet finding ſome fruitfull branch thereon, he ſpares, and reſerues it: euen ſo will the Lord take heed how he pulles vp thoſe, in whom he finds any ſap or vigor. In the fifth Chapter he complained, that the people was vnprofitable: yea, worſe than that; for they brought forth ſower fruits. Jſaiah retaines the ſame ſimilitude: but he applies it otherwiſe. For howſoeuer the people were like vntounto a baſtard and barren vine; yet there remained ſome fruitfull branches, which the Lord would not ſuffer to periſh.

But this may be taken two waies: either 1that the Lord will preſerue his people for the 2elects ſake: or, that hauing rooted out the reprobates, he will ſaue the faithfull. There is great difference betweene theſe two interpretations. As touching the firſt, wee know that the wicked are ſometimes ſpared for the godlies ſake,God ſometimes ſpares the wicked for the elects ſake. whom the Lord will neither deſtroy nor wrappe vp in one common calamitie with them. And this is manifeſt enough by diuers examples in the holy Scriptures. The Lord would hauehave ſpared Sodom and Gomorah, had there been found but ten righteous perſons there: Gen. 18.32. All thoſe which were in the ſhip with S. Paul, to the number of 276. perſons, were giuen him of God, and ſaued from ſhipwracke; that ſo the power which he ſhewed in his ſeruant, might be the more euident: Act. 27.32. The Lord bleſſed the houſe of Potiphar, and made him to proſper in all things for Joſephs ſake, who dwelt in his familie: Gen. 39.5. Many like examples there be which eueryevery one may collect by himſelfe. But I rather approue of the other expoſition; namely, that the Lord ſo puniſheth the ſinnes of his people, that yet notwithſtanding he hath reſpect to his beloued ones; and wrappes them not vp all in one and the ſame ruine. Neither is it his meaning onlie that the faithfull ſhall bee ſaued, but that there ſhall be a remnant left, in the middeſt of whom God will hauehave his name called vponupon. And this is worth the noting. For he ſhewes that the remnant ſhall be very ſmall, in compariſon of that great multitude which was then in the land: as wee hauehave ſeene in Chap. 1.9.

Now whereas the faithfull are often puniſhed with the wicked, let vsus not thinke God doth them any wrong: For the Lord will eaſilie find faults ſufficient in eueryevery one of vsus to afflict and puniſh vsus. Beſides, his meaning is to inſtruct and awaken vsus by his rods: for being p. 655knit,The faithfull muſt not murmur, if God ſometimes wrap them vp in the ſame iudgement with the wicked. and as it were grafted into the body of a people, it is no wonder if we be ſmitten with the ſame blowes, in regard we are members that hauehave drawne infection from the ſame. In the meane while, God moderates theſe chaſtiſements, leſt hee ſhould vtterlie teare vp the choſen plants.

Verſ. 9. But I will bring a ſeed out of Iacob, and out of Iudah that ſhall inherit my mountaine: and mine elect ſhall inherit it, and my ſeruants ſhall dwell there.

An explanation of the former ſentence.THe Prophet explanes the former verſe in other words, and ſhewes that the Lord will reſerue a ſeede vntounto himſelfe, which ſhall call vponupon his name.We muſt not iudge of the Churches eſtate by outward appearance. For he hath been wont ſo to chaſtiſe his people, that hee hath ſtill continued a Church, in which his truth and pure religion might bee kept. For which cauſe alſo S. Paul calles her the pillar and ground of truth: 1. Tim. 3.15. Wee are not to iudge of the Church then, by the eſtate of things here below (ſeeing there is nothing ſtedfaſt in this world) but by the counſell of God, who cannot endure to ſee her either ouerthrowne or deſtroyed. Let vsus carefullie remember this then, that ſo no calamities, ruines, nor deſolations of the Church may aſtoniſh vsus.

He calles thoſe inheriters of the mountaines, who being ſet free from vnderunder their captiuitie, ſhould returne home againe into their countrie. Iudeah was full of mountaines, as we know. Againe, hee expounds that which might ſeeme obſcure: for hee ſignifies that the Iewes ſhould returne vntounto their firſt eſtate, and that by right of inheritance they ſhould inioy that land out of which they had been exiled. For ſoone after, Iudeah was exceedingly waſted: but the Lord proteſts that it ſhall not continue ſo long. For the greater confirmation whereof, he briefly mentions the couenant, by which this land was ordained for them to poſſeſſe as their heritage.

Thus albeit they were a long time retained as priſoners, yet this word heritage ſerued to put ſome life into them, that they might come to an aſſured cōfidence touching their being repoſſeſſed thereof. But it is to be noted that this grace is reſtrained to the elect and true ſeruants of God, leſt all indifferentlie ſhould preſume to applie the ſame vntounto themſelues.

Verſ. 10. And Sharon ſhall bee a ſheepfold: and the vallie of Achor ſhall be a reſting place for the cattell**Or, for. of my people that hauehave ſought me.

BY theſe figures he meanes nothing elſe but that the land which was waſte, ſhal be againe inhabited. For we hauehave here a ſecret compariſon thus: howſoeuer after the baniſhment of her inhabitants into a farre cuntrie, ſhee ſhould remaine ſolitarie and empty: yet ſhall ſhee againe be inhabited, and that in ſuch wiſe, as there ſhall be abundance of flockes, and heards: of fruitefull paſtures, and commons: and ſhould alſo furniſh them in plentifull manner with all things neceſſarie for the ſuſtentation of men.

Sharon and Achor were places for paſtures: but the one was apt for ſmall beaſts, and the other for great. And here we ſee that Gods promiſes not onelyonly containe in them the things belonging to the life to come,Godlineſſe hath the promiſe of things belonging to this life, as well as of thoſe to come. but alſo to that which is preſent; to the end wee might taſte his bountie and liberalitie to the full. For by earthly benefits, we are inuited to ſeeke for greater and more excellent things touching the heauenlie life.

Whereas the Lord extends his liberalitie euen to the brute beaſts, which were created for our vſe: thence are wee to conceiue a more ſure and confident hope touching his fatherly kindnes towards vsus. For if hee bee pleaſed to take care of beaſts which are ordained to ſerue vsus,If God take care of beaſts, much more to vsus. much more will hee furniſh vsus with all things conuenient both for this life, and for that to come. And yet wee muſt keep in mind that doctrine (whereupon we hauehave inſiſted heretofore) which brings vsus from temporall bleſſings, to the ſpirituall kingdome of Chriſt: Which the Prophets are wont to deſcribe out vnderunder figures.

For my people.] Here he excludes the reprobates, who with braſen faces, will ſtand to bragge of Gods name falſely and vainely. But howſoeuer they dare malepertly bragge of Gods promiſes and ſacraments, yet are they neuer the neerer for getting any part with Gods children therein, but are depriued of all hope of Gods bleſſings, that ſo they may bee fitted to receiue the recompence of their iniquities.

In adding, vvho hauehave ſought mee, hee ſhewes yet more plainely who they bee that hauehave their part in theſe benefits: that ſo hee might ſtop the mouthes of all reprobates and hypocrites, as wee hauehave ſaid. See here then the true marke which ſeparates the ſheepe from the goates;A note how to diſcerne Chriſts ſheepe from goates. and the lawfull heires from baſtards: namely, in ſeeking the Lord. For it is not enough to ſhroude our ſelues vnderunder ſome name or title; but wee muſt ſeeke the Lord in puritie of conſcience, that ſo wee may cleaue vntounto him with our whole hearts.

Verſ. 11. But yee are they that hauehave forſaken the Lord, and forgotten mine holie mountaines, and hauehave prepared a table for the**Or, armie. multitude, and furniſh the drinke offring to the number.

LEſt hypocrites ſhould beguile themſelues with theſe promiſes, or,A preuention. leſt they ſhould imagine that this which is ſpoken touching the reſtauration, belonged vntounto them; hee once againe directs his ſpeech vntounto them. He calles them Apoſtataes, becauſe they had forgotten the mountaine of Zion: that is to ſay, had reuolted from Gods pure worſhip. For by the mountaine of holineſſe, he ſignifies the rule of holineſſe contained in the word p. 656of the Lord. For the Temple was built by his commandement, that in it he might be called vponupon: with the altar alſo, whereupon hee inioined 1them to offer ſacrifices. Thus all ſacrifices 2and oblations were abominable, were 3they offered in any other place then that; or, to other gods; or otherwiſe then that which the law preſcribed. For it is vnlawfull for men to doe any thing in this behalfe, after their owne fantaſies; becauſe the Lord requires nothing but obedience, 1. Sam. 15.22. which cannot bee done without faith,No ſeeking of God without the word and faith. neither can faith be ſeparated from the word, Rom. 10.17. out of which it is not permitted vsus either to ſeeke or aske of God.

In ſaying, vvho hauehave prepared a table; he recites their ſuperſtitions. The word Gad, is diuerſly expounded: for ſome thinke he meanes Iupiter, or his ſtarre:Iupiters ſtar. others, fortune.Fortune. Saint Ierom tranſlates; Who prepared the table to fortune: thinking that this word notes out happy euents. But it ſeemes more probable to me, that this word is taken for a band or multitude; yea, euen for an armie: and the etymologie of the word ſutes well enough with the ſcope of the text. There is one notable place amongſt the reſt in Gen. 30.20. which ſerues for the vnderſtanding of this word, where Leah reioiceth for the increaſe of her childrē: for it ſeemes her ſpeech ſhould be thus expoūded; Into a band. As if ſhe ſhould ſay; I hauehave now a great number of children: for ſhe had many before; in ſo much that ſhe called Gad, her fift ſonne. So in this place, I thinke Gad, ſhould bee taken for a band, troope, or armie: the reaſon is, becauſe they had ſo many gods, that they were ſcarſly able to count them for their multitudes.

To furniſh, may be taken heere two waies; namely, that they furniſhed all things for the ſeruice of their Idols, liberally and magnificently: for ſuperſtition can keepe neither end nor meaſure. And thoſe, who when the matter concernes Gods worſhip, will not ſpare a penny; will freely beſtow all they hauehave to ſet vp their Idols: or that there is not the meaneſt of their puppets, to which they hauehave not offered ſomewhat: and I rather content my ſelfe with this ſecond expoſition. For Idolaters thinke they hauehave neuer done enough, vnleſſe they honour eueryevery Saint: yea, and the more they ſerue them, the better they thinke to proſper in their buſineſſes. And of this, we hauehave but too much experience at this day in the Papacie.

By the number, hee ſignifies that which hee meant by Armie: and this repetition is much vſed in our Prophets language. Thus his meaning is then, that the Table vvas ſet vp: that is to ſay, they ſacrificed not to one Idoll alone, but to an infinit number: that by this hee might ſhew, what ſore puniſhments theſe Idolaters were worthy of.

Verſ. 12. Therefore will I number you to the ſword, and all you ſhall bow downe to the ſlaughter, becauſe I called, and yee did not anſwere; I ſpake, and yee heard not,**Or, before mine eies. but did euill in my ſight, and did chuſe that thing that I would not.

THe Prophet alludes to the number of gods, whereof hee ſpake in the former verſe: and ſhewes, that the Lord will eaſilie comprehend their great numbers; for he will number them to the ſword. By this it is euident that hee ſpake not in the former verſe of the two planets, Iupiter and Mercurie,Iupiter and Mercurie. as ſome imagin; but in not ſatisfying themſelues with one God onelyonly, they gathered together an armie of Idols.

Their coniecture is friuolous, who by the word Meni, which we hauehave tranſlated, Number, vnderſtand Mercurie, becauſe Mena ſignifies to number; and that Mercurie was the god of the Merchants,Mercurie, god of the Merchants. who hauehave their bookes of accounts. For the Prophets meaning is plaine enough, in that he ſhewes the people ſhall be numbred to the ſword, becauſe they reioiced in an heape of gods, and refuſed to reſt vponupon the onelyonly true God.

Becauſe I hauehave called.] He amplifies the greatneſſe and hainouſneſſe of this reuolt, in regard the Iewes ſinned of a ſet malice, and rather againſt knowledge, then of ignorance. For they had been often taught and inſtructed, but they inſolently reiected all admonitions. In which reſpect, they were much leſſe excuſable then thoſe to whom the Prophets were not ſent. For as no man aliue can pretend any cauſe of ignorance;No man can pretend ignorance. ſo yet the Iewes much leſſe, and thoſe to whom the word of the Lord hath been publiſhed: who for this cauſe ſhall hauehave a ſharper ſentence of condemnation pronounced againſt them then, and ſhall be more ſeuerely puniſhed then any other.

Hee ſets downe the meanes of this call; namely, that hee had exhorted them by his Prophets. For by the clauſe, I ſpake; hee repeates one and the ſame thing twice, according to the cuſtome of the Hebrewes, as wee noted before.

To hearken to the Lord, is to obey his word: for it were to little purpoſe to lend an eare, vnleſſe vvee follow that which the word propounds vntounto vsus. For otherwiſe, what difference is betweene vsus and the Aſſe, who wags his eares? God will be heard with the heart, Prou. 23.26. As for a fained audience, he vtterly reiects it. Now he ſhewes the cauſe why they would not come at his call; ſurely they ſtopped their eares againſt wholſome doctrine. For the beginning of obedience, is to bring with vsus a deſire to learne.

Before mine eies, is as much to ſay, as before my face: which phraſe of ſpeech, he vſed a little before. EueryEvery man ſinnes before the eies of the Lord, neither can any auoid his preſence. But it is properly ſaid that we ſinne before his eies, Who is ſaid to ſinne in Gods eies.when being called by him, wee ſtand not in awe of his ſacred preſence: for he is neereſt to thoſe whom he calles by his Prophets: yea, to ſuch it may be ſaid, that he ſhewes himſelfe viſibly. Therefore ſo much the more deteſtable is their impietie, and worthy p. 655of the more ſtripes, who as it were with whoriſh foreheads deſpiſe God, who in ſuch familiar manner ſummons and calles them vntounto him.

Now by the latter end of the verſe it appeares that the Iewes are not condemned for any enormous ſinnes; but chieflie in reſpect of their new found deuotions, by which they corrupted the ſeruice of God. For albeit they were forward enough in hunting after their forged ſacrifices, thinking thereby to obtaine Gods fauour; yet himſelfe pronounceth that he abhorres all ſuch endeuours; becauſe there is nothing but pollution therin. It is not permitted to eueryevery one then to follow that which ſeemes good in his owne eies;We muſt not follow that in Gods ſeruice which ſeemes good in our eies. but we muſt hauehave an eie to that which God approues of, and not turne therfrom, no not an haires breadth. Well, we ſee that this vice hath not raigned in one age onelyonly, namely, that men hauehave followed their fond appetites; and hauehave worſhipped their owne inuentions in ſtead of God: when the queſtion hath been touching his pure ſeruice. But how great delight ſoeuer men take herein, ſure it is the Lord proteſts that hee contemnes and abhorres it.

Verſ. 13. Therefore thus ſaith the Lord God, Behold, my ſeruants ſhall eate, and yee ſhall bee hungrie: Behold, my ſeruants ſhall drinke, and yee ſhall be thirstie: Behold, my ſeruants ſhall reioyce, and yee ſhall be aſhamed.

14. Behold, my ſeruants ſhall ſing for ioy of heart, and yee ſhall crie for ſorrow of heart, and ſhall houle for vexation of mind.

Hypocrites diſtinguiſhed from the faithfull.THe Prophet here diſtinguiſheth (yet more clearely) hypocrites which hold a place in the Church only, from his true and lawfull children. For though all will needs take vntounto them the title of Gods children, yet he ſhewes that many were to be chaſed out of the houſe; & that thoſe who proudlie inſulted ouer Gods people, ſhould be fruſtrated of their hope, becauſe it was vaine & falſe. And we are to note well the remarkable oppoſition, which is here put betweene Gods ſeruants, and thoſe that falſely glorie in his name. For he ſhewes that their vaine titles, their boaſting, and falſe perſwaſions ſhould ſtand them in no ſtead. Theſe words, they ſhal eate and drink, ſignifie felicitie, and a proſperous eſtate in this preſent life. For it is as if he had promiſed to hauehave ſuch care ouer the faithfull, that they ſhould want nothing.

Obiect. But it ſeemes the Lord here promiſeth his ſeruants more in words, then he performes in deedes. For are they not often hungrie, and thirſtie, whileſt the wicked ouerflow in all ſorts of good things, and abuſe them to exceſſe and riot? I anſwere, Anſ. that Chriſts kingdome is here noted out vntounto vsus vnderunder theſe figures: for otherwiſe we cannot comprehend it. For which cauſe the Prophets are wont to borrow ſimilitudes fom earthly kingdoms, in which when the ſubiects flow in wealth and in the inioying of all bleſſings, there Gods liberalitie is to be eſpied; by which alſo wee ordinarily iudge of his fatherly louelove towards vsus.Note. But becauſe it is not expedient that the faithfull ſhould fixe their hopes vponupon earthly commodities, it is enough for them that they take onelyonly ſome little taſte of them, the better to vphold their faith. And if it ſo fall out, that they bee now and then preſſed with wants, yet by feeling the benefit of contentation with a little, they ceaſe not for all that ſtill to acknowledge God for their father, and to taſte of his liberalitie. Nay,The faithfull richer in their pouertie, then the greateſt Kings in their ſuperfluitie. ſhall I ſay more; euen in their very pouertie they are oftentimes richer indeede then Kings, and great Lords of the earth.

But although the wicked enioy neuer ſo much, yet are they the only miſerable people in the world; becauſe they cannot enioy their wealth with a good conſcience. The Prophet therfore hath reſpect to the right vſe of Gods gifts. For ſuch as ſerue him purely, receiue from him as children from the hand of their father, all things needfull for this life preſent. But the reſt as vſurpers and theeues take whatſoeuer they poſſeſſe by ſtealth and robberie. No riches nor abundance can ſatiſfie the wicked:No …iches can ſatisfie a wicked man. they are alwaies in diſtruſt, and trembling: their conſciences will neuer giuegive them reſt. The Lord you ſee then promiſeth no more here then hee truely performes; neither muſt we iudge of this felicitie by outward appearances.

This wil be better perceiued by the words following, where hee ſpeakes of reioycing and giuing thankes. For no doubt the Prophets meaning is to ſay, that contentment conſiſts not in the inioying of abundance,Contentment conſiſts not in abundance. but in tranquillitie, peace and gladneſſe of mind, becauſe all things are vnſauorie to the vnfaithfull. But the godly take more pleaſure in the feeling of Gods fatherly louelove, then in all the pleaſures of the world.Our chiefe felicitie. In the meane while wee are to note, that wee muſt wait for all felicitie from God only, who will not permit any of his to want any thing that appertaines to the bleſſed life.

Verſ. 15. And yee ſhall leaue your names as a curſe vntounto my choſen: for the Lord God ſhall ſlay you, and call his ſeruants by another name.

HE proſecuteth the ſame doctrine,He proſecutes the ſame matter ſtill. and ſhewes that God in the end, will ſeparate the hypocrites from his true ſeruants. Truely, we are not to maruell that the Prophet inſiſts thus long vponupon this point: for there is nothing more difficult to be beaten into the heads of hypocrites, who being puffed vp with pride, deceiue and beguile themſelues.

Now he ſaith, they ſhall leaue their name as a curſe, in regard that they held themſelues to be the holy poſteritie: and that there was none vnderunder heauen but they, worthie of that title. To that alſo appartaines the verb, To leaue: as if he ſhould ſay, that their vaine p. 658arrogancie, to which they were ſo much addicted, ſhould bee violently plucked away from them. And therefore to the end they ſhould beware how they pleaſed themſelues in a temporall and tranſitory reioicing, the Lord blunts the edge of this their ouerweening, and ſaith, they ſhall leaue their names as a curſe to other ſeruants that he ſhall hauehave. So as this example ſhould be ſolemnly taken vp as a common prouerb;A fearefull prouerbe. God ſo curſe thee, as he hath done the Iewes.

Shall call by another name.] He refels the ouerweening of thi… nation, who thought God ſhould hauehave no more people remaining, if the children of Abraham were gone. For he proteſts that hee will adopt vntounto himſelfe a new people, and that hee is not ſo tied to the Iewes, but hee will eaſilie finde out others, whom hee will adorne with the name of his people.

Whereas ſome by the word other, vnderſtand the name of Chriſtian, it is too much conſtrained: and it appeares by the circumſtance of the place, that the Prophet had another drift. For, in as much as the Iewes proudly bragged of the antiquitie of their name, and thereupon grew inſolent, becauſe God had of old elected them; as if forſooth he could not bee without them; therefore hee promiſeth that the Lord vvill chuſe and adopt another people. And yet ſhould they hauehave no cauſe giuen them thereby to accuſe him either of inconſtancie, or variableneſſe; as if he had changed counſell. Nay, he will rather execute his decrees and iuſt iudgements againſt all thoſe, who vnderunder a falſe pretence of his name, doe darken his glorie, and corrupt all pietie.

Verſ. 16. Hee that ſhall bleſſe himſelfe in the earth, ſhall bleſſe himſelfe in the true God; and he that ſweareth in the earth, ſhall ſweare by the true God: for the former troubles are forgotten, and ſhall ſurely hide themſelues.

THe whole world is heere oppoſed to this litttle corner of Iudeah,The whole world oppoſed to Iudeah. where Gods ſeruice was in a manner included and ſhut vp. But ſince God hath manifeſted himſelfe vntounto all: he is not now ſerued in any particular region, but in eueryevery place alike. Which Chriſt alſo himſelfe teacheth, in Iohn 4.21. ſaying; The houre is come, and now is, when ye ſhall neither in this mountaine, nor in Ieruſalem, worſhip the Father. And Saint Paul wils that men in eueryevery place doe lift vp pure hands vntounto heauen, without wrath or doubting: 1. Tim. 2.8. He oppoſeth the word, Earth, heere then, which ſignifies all the world, vntounto the land of Iudeah.

To bleſſe and ſweare, is taken for the whole ſeruice of God. Swearing is one branch of this ſeruice, as we hauehave ſeene in Chap. 19.18. and 48.1. For thereby we leaue all iudgement vntounto God, and acknowledge him the true witneſſe of whatſoeuer is done or ſpoken. We are ſaid to bleſſe, when we looke for all proſperitie frō his hand, & giuegive him thankes after we hauehave receiued the ſame. In a word, when we acknowledge that all benefits flow in vntounto vsus from his meere liberalitie.

By the true God.] That is to ſay, by him vvho is faithfull in his promiſes, and ſtedfaſt in his counſell. Though I denie not but there may bee a cloſe oppoſition vnderſtood betweene the true God, and the falſe gods of the Gentiles.

The troubles are forgotten and paſt.] This promiſe appertaines onelyonly to the faithfull. Gods meaning is, that he will put an end to the anguiſhes & afflictions, that the Church might know her calamities ſhould not indure for euer. Now this promiſe began to take effect, when the people returned from Babylon: for howſoeuer they were troubled as well in the way, as in their Country, yet their afflictions were neuer ſo ſharp, but God kept a meaſure in them, becauſe at their returne home, the reedifying of the Temple, and the reſtoring of the politike eſtate, aſſwaged the ſorrow, and cheered vp their hearts in good hope, vntill the comming of Chriſt.

Verſ. 17. For loe, I will create new heauens, and a new earth: and the former ſhall not bee remembred, nor come into minde.

BY theſe ſimilitudes he promiſeth a notable change.A notable change promiſed. As if God ſhould hauehave ſaid; I hauehave both will and power to reſtore my Church; yea, & that in ſuch wiſe, that ſhe ſhall ſeeme to hauehave recouered new forces, and hauehave an habitation in a new vvorld. Theſe are exceſſiue maners of ſpeeches. But the excellencie of this benefit, which ſhould be offered at the comming of Chriſt, could not otherwiſe bee expreſſed. Neither doth the Prophet meane this alone of Chriſts firſt comming, but of the vvhole courſe of his kingdome, vntill his laſt appearing: as we hauehave often ſaid in other places. The world therefore you ſee, is created anew (as you would ſay) by Chriſt:The world created anew by the comming of Chriſt. for which cauſe alſo the Apoſtle calles it the new vvorld: Heb. 2.5. Neither is it to bee doubted but hee alludes to this text. Notwithſtanding the Prophet ſpeakes heere of the reſtauration of the Church, after their returne out of Babylon. This I grant to bee true: but yet this reſtauration is imperfect, vnleſſe it bee extended vntounto Chriſt: wee are but in our courſe thitherward as yet; neither ſhall theſe things be fully accompliſhed, vntill the laſt reſurrection, which is as it were the vtmoſt bounds and limits of this courſe.

Where he ſaith, that the former things ſhall be no more called to mind: ſome refere it to heauen and earth. As if he ſhould ſay; Heereafter there ſhall be no more newes of theſe creatures. But I had rather referre it to the former time: for his meaning is, that the ioy of being reſtored, ſhall bee ſo great, that they ſhall vtterly forget their miſeries. Vnleſſe any had rather referre it to thoſe benefits which were worthy of memorie, and yet were forgotten when Gods grace appeared. And in this ſenſe the Prophet ſaith, in Chap. 43.18. p. 659Remember yee not the former things? Not that God would hauehave the faithfull to forget their deliuerance; but in regard that the one compared with the other,Simile. did darken it, as the Sunne doth the brightneſſe of the ſtarres.

Let vsus remember then that theſe things are fulfilled in vsus, as oft as we be regenerated: but we are regenerated onelyonly in part,Our regeneration onelyonly in part. and therefore as yet we cannot attaine the ſight of this new heauen and new earth. What meruaile is it then if wee ſigh and mourne, ſeeing wee hauehave not yet vtterly put off the old man, but many remainders of ſinne doe ſtill ſticke faſt 1in vsus? This renument muſt begin at vsus, who hold the firſt ranke: for the creatures in regard of our offences, grone, and are ſubiect to vanitie, as Saint Paul ſpeakes, Rom. 8.20. But after 2vve ſhall bee perfectly renued, heauen and earth ſhall be renued alſo, and ſhall recouer their firſt estate. Hence we may gather that which wee hauehave often mentioned; namely, that the Prophet hath an eye to the vvhole kingdome of Chriſt, euen vntounto the end thereof: which for this effects ſake, is called the day of reſtauration and refreſhing, Act. 3.19.21.

Verſ. 18. But bee you glad, and reioice for euer in the thing that I ſhall create: for behold, I will create Ieruſalem as a reioicing, and her people as a ioy.

An exhortatation to reioice, added by way of amplificatiō.HEe exhorts the faithfull to reioice with condigne ioy, for ſo excellent a benefit of God. And this was added for amplifications ſake; becauſe men neuer eſteeme of the graces of God, according to their worth, amongſt the which, this heere mentioned is the chiefe and moſt excellent; for they prize them at a very low rate. It is needfull therefore that the faithfull ſhould be rouzed and quickened vp by ſuch exhortations as theſe, to the end they ſhould ſhew thēſelues neither vnthankfull, nor forgetfull: as alſo that they ſhould not lightly paſſe ouer this benefit; namely, that being redeemed by the hand of Chriſt, they might beare the remembrance thereof in their hearts, as the earneſt pennie of eternall life. This is the cauſe why Iſaiah teacheth that the deliuerance is not acknowledged with ſuch thankfulneſſe as is meete, vnleſſe the faithfull continue on their ioy the whole courſe of their liues, exerciſing themſelues in ſinging the praiſes of God.

Whereas Ieruſalem is called gladneſſe, and the people thereof reioicing; it may ſeeme ſomewhat harſh at the firſt bluſh: yet we may thence gather a good expoſition, namely, that in the deliuerance of the Church, there ſhall be ſuch cauſe of ioy, that it ſhall aboliſh all matter of ſorrow. And ſurely when our miſeries themſelues doe tend to our ſaluation, wee hauehave therein no ſmall occaſion giuen vsus of reioicing.

Verſ. 19. And I will reioice in Ieruſalem, and ioy in my people, and the voice of weeping ſhall be no more heard in her, nor the voice of crying.

THe Prophet expreſſeth ſomewhat more then in the former verſe.A liuely deſc…iption of that g…eat louelove which …od beares vsus. For in this his meaning is to ſay, that the Lord will not onelyonly giuegive matter of reioicing, but alſo that himſelfe ſhall bee partaker with them in this ioy. For ſo great is his louelove to vsus, that he takes no leſſe pleaſure in our proſperitie, then if he himſelfe inioied the ſame with vsus. By which, our faith ought to be much confirmed, namely, when wee heare that God beares vsus ſuch an ardent louelove. Are we afflicted or ſcattered? He ſaith, that this grieues & troubles him. Contrariwiſe, 1doe we floriſh and proſper? He profeſſeth 2that he takes great pleaſure therein. According as wee hauehave ſeene in Chap. 63.10. that the Spirit of God was vexed, when that order which he requires and approues, is ouerthrowne and confounded. As alſo in Chap. 62.5. he takes vntounto him the perſon of a bridegroome, who findes no other contentment then in his wife.

Verſ. 20. There ſhall bee no more there a childe of yeeres, nor an old man, that hath not filled his daies: for hee that ſhall bee an hundred yeeres old, ſhall die as a young man: but the ſinner being an hundred yeeres olde, ſhall bee accurſed.

SOme thinke the difference betweene the Law and the Goſpell, is heere noted out,What bleſſings belong to them …hat are in the kingdome of Chriſt, in his and in the reſt of the verſes following. becauſe the Law is as a ſchoolemaſter, who held his ſchollers vnderunder the firſt rudiments; but the Goſpell brings vsus to a perfect age. Others vnderſtand it, that there ſhould bee no more any difference of age: for whe…e eternall life is, there needes no diſpute about youth or age. But thus I expound the Prophets words; Be they young or old, they ſha…l come to a perfect age; ſo as they ſhall euermore be ſtrong, euen as in the flower of youth: yea, they ſhall bee alwaies lustie and ſtrong: for wee wax old and feeble by reaſon of our ſinnes. VVhen thou art angry, ſaith Moſes, Pſal. 90.9, 10. all our daies are gone as a tale that is told. The time of our life is threeſcore yeeres and ten: and if they bee of more ſtrength, fourſcore yeeres; yet is their ſtrength but labour and ſorrow: for it paſſeth away ſuddenly, Our life paſſeth like the ſhadow, but in Chriſt we hauehave ſtabilitie.and vvee flee away. But Chriſt is come to ſtrengthen vsus, and to vphold vsus in a perfect eſtate.

Yet we muſt diſtinguiſh betweene the two members. For after he hath ſaid, that the Citizens of the Church ſhall liue long, ſo as none of them ſhall be taken out of the vvorld, till they be full of daies, nor till they hauehave finiſhed their perfect courſe: he therewithall addes, they ſhall be ſtrong euen in age it ſelfe. Now howſoeuer the greater part of the faithfull are hardly able to indure in reſpect of their weakeneſſe, and that others of them grow feeble before the time; yet is this no vaine promiſe. For if Chriſt did truly and fully raigne in vsus; it is certaine that p. 660his ſtrength would flouriſh in vsus, and would fortifie both our bodies and ſoules. Let vsus then thanke our owne corruptions, that wee are ſubiect to ſo many ſickneſſes, The cauſe of languiſhing ſickneſſe, and vntimely death in our ſelues.ſorrowes, to age and other incumbrances. Why ſo? Becauſe we will not ſuffer Chriſt quietly to raigne in vsus. As alſo for that we hauehave not ſo fructified in newneſſe of life, as vtterly to hauehave put off the old man.

From this place alſo let vsus note, that corporall and ſpirituall bleſſings are onelyonly to bee found in the kingdome of Chriſt:Corporall and ſpirituall bleſſings onlie found in Chriſts Church. that is to ſay, in the Church. For out of it, there is nothing but accurſedneſſe. Nothing but accurſedneſſe out of the Church.Whence it followes that all ſuch as are out of this kingdome, are moſt miſerable. And albeit, they ſeeme luſtie and ſtrong: yet are they nothing in Gods account but rotten and lothſome carions.

Verſ. 21. And they ſhall build houſes and inhabit them, and they ſhall plant vineyards, and eate the fruite of them.

22. They ſhall not build, and another inhabit: they ſhall not plant, and another eate: for as the daies of the tree are the daies of my people, and mine elect ſhall**Or, ſhall continue the worke, &c. in old age enioy the worke of their hands.

IN theſe two verſes hee puts them in mind of the bleſſings contained in the law; namely, that ſuch as ſerued God ſhould inhabit the houſes they had built, and ſhould eate the fruites of their trees: Leuit. 20.10. As on the contrarie, the rebellious ſhould bee driuen out of their houſes to giuegive place vntounto ſtrangers: neither ſhould they gather the fruite which they had planted: Deut. 28.30. From this curſe (ſaith Iſaiah) ſhall the Lord deliuer you, to the end you may enioy your ſubſtance. Now thc Prophet ſets before them the things appertaining to this life preſent: and from thence borrowes ſimilitudes, thereby teaching vsus how to aſcend vp higher, and to apprehend and lay hold of the bleſſed and endles life. For we muſt not ſticke faſt glued to theſe tranſitorie things: but rather vſe them as ſteppes and ſtaires to ſcale the heauens,Temporall bleſſings ought to bee as ladders, by which wee may aſcend to the enioying of eternall benefits. that being rapt vp thither, wee may poſſeſſe the eternall and immortall benefits. It is alſo good reaſon that the enioying of theſe bleſſings, whereof the vnbeleeuers depriued themſelues, ſhould bee promiſed to the regenerated Church; which reſted whollie vponupon the only free fauour and good pleaſure of her God.

Where it is added, According to the daies of a tree; ſome thinke eternall life ſhould be here promiſed: as if men ſhould then enioy the tree of life. But this deuice is vtterly friuolous and too farre remote from the Prophets meaning. Neither can I ſufficientlie maruell at the expoſitors, who vexe themſelues ſo much about the interpretation of this place; ſeeing our Prophet ſpeakes not onelyonly of life, but of the quiet eſtate thereof alſo. As if hee ſhould ſay; You ſhall plant vines, and liue of the fruite of them; neither ſhal you depart out of this world, till you hauehave enioyed them; both you and your childrens children.

He takes a ſimilitude from a tree, in reſpect that before hee had ſpoken of planting of vines. Therefore hee now promiſeth, they ſhall peaceablie enioy their houſes and vines, without being any more annoied, either by enemies or theeues. So as this tranquillitie ſhould bee no leſſe durable, then the life of a tree.

The worke is continued, or is made perpetuall, when it hath good ſucceſſe; otherwiſe, men ſhould trauell a long time for nothing, if God did not bleſſe their labour; becauſe the enemie would rob or ſpoile that which men hauehave begun: ſo as they ſhould not be able to enioy the fruits of their hands. The worke is continued therefore, not onelie when it hath ſome good progreſſe; but when it is come to perfection. Hence let vsus note, that we cannot ſo much as enioy our goods nor hauehave any true reſt,No true reſt to them that are out of Chriſts kingdome. vnleſſe we be in the kingdome of Chriſt (who is the only heire of the world) and ſtand ingrafted (by faith) in his bodie. I grant, the wicked may enioy the benefits of this life preſent: but therewithall they ſhall be in continuall anguiſh, and the worme of an euill conſcience ſhall continually gnaw them: ſo as euen their very abundance ſhall bee their bane and deſtruction. For onelyonly faith cauſeth vsus to apprehend the things which belong to the bleſſed life: thoſe then that are deſtitute of faith, can bee no members of Chriſt.Thoſe that are deſtitute of faith, no members of Chriſt.

Verſ. 23. They ſhall not labour in vaine, nor bring foorth in feare: for they are the ſeed of the bleſſed of the Lord, and their**Or, of-ſpring. buds with them.

THe Prophet reckons vp here other kinds of bleſſings which God promiſeth to the Kingdome of Chriſt. For albeit, God had continued to bleſſe his people alwaies, yet were thoſe bleſſings after a ſort withheld till Chriſts comming, in whom there was to be ſeene full and perfect felicitie. The ſum is, that both Iewes and Gentiles ſhould bee eueryevery way happie vnderunder the kingdome of Chriſt. Now as it is a ſigne of Gods wrath and curſe when we receiue no fruit at all of our labour: ſo on the contrarie, it is a teſtimonie of his bleſſing when wee enioy the fruites of our trauels. For this cauſe hee ſhewes how the Iewes being returned home from their captiuitie, to enioy a true and full deliuerance, ſhall not labour in vaine; neither ſhall their works be fuitleſſe. The law threatnes the death of friends, warres, loſſe of goods, and anguiſh of minde: Leuit. 26.22. Deut. 28.65. But God here on the contrary promiſeth tranquillitie, fertilitie, peace, and the fruit of our labours. Theſe bleſſings are well to be noted: for there are few to be found, who in taking paines, fixe their eies vponupon Gods bleſſing,Few fixe their eies (whileſt they labour) vponupon Gods bleſſing. ſo as to attribute all things vntounto him: or to bee perſwaded that they doe but labour in vaine, vnleſſe the p. 661Lord giuegive good ſucceſſe thereunto: Pſalm. 1127.1. Euen as then we are to expect all bleſſing 2from God onelyonly: ſo to him alone ought we to render the whole praiſe after wee hauehave receiued the ſame.

Some expound that which followes, That the women ſhall not bring foorth in feare: and that they were not to feare bearing of children; in regard they ſhould feele no paines therein. We know this puniſhment was inflicted vponupon the woman, becauſe of her ſinne: namely, that ſhee ſhould bring foorth in ſorrow; and ſhould be in danger of death: Gen. 3.16. Children are alſo begotten with feare and trembling, when there are any rumors of warres: and it is more likely that the Prophet alluded to this, to wit, that there ſhould be ſuch tranquillitie, that men and women ſhould hauehave no cauſe of feare at all. For theſe words muſt be referred to fathers and mothers; who are feareleſſe, in reſpect of their children in time of peace; which they cannot but feare, when any calamitie threatens vsus.

The reaſon that is added, That they ſhall be the ſeed vvhichwhich the Lord hath bleſſed, agrees very well. For whence ariſe feares, terrors,Whence feares and terrors ariſe. and diſquietnes of men, but from Gods curſe? when this curſe then ſhall bee remoued, the Prophet hath good cauſe to affirme that the fathers, with their of-ſpring, ſhall bee freed from feares and diſtractions; becauſe being in Gods fauour, they ſhall bee alwaies ſo ſecured from feares and dangers, that they ſhall dwell in ſafetie.

And their of-ſpring with them.] This is contrarie to the priuation of children, which is reckoned vp amongſt the curſes of God, in Leuit. 16.22. And it is as much as if hee had ſaid, I will no more bereaue them of the children they hauehave begotten; but will cauſe them (with the reſt of other benefits which I will beſtow vponupon them) to enioy their children alſo.

Verſ. 24. Yea before they call I will anſwer, and whiles they ſpeake I will heare.

SEe heere a (moſt) precious promiſe.A pretious promiſe. For what thing is more deſirable then to hauehave God fauourable vntounto vsus, and that wee may with boldnes hauehave acceſſe vntounto him? Surely, it is not poſſible wee ſhould be any way miſerable, as long as it is free for vsus to hauehave our recourſe vntounto the Lord, though we ſhould be inuironed with infinite thouſands of miſeries and calamities. The Lord heere promiſeth vsus then, that vvee ſhall not put vp our ſuites to him in vaine. Queſt. But what? The Fathers vnderunder the Law had the ſame promiſe; for from the beginning of the world they were heard as oft as they called vponupon him. And indeede prayer is one of the chiefeſt fruites of faith.Prayer, the moſt principall fruit of faith. But yet our Prophet confirmes this point more and more: Anſ. for, in regard the Iewes were to endure a tedious and long captiuitie, the Lord proteſts hee will not ſuffer them to languiſh any longer in exile, neither will hee any longer deferre his help, but will heare them: yea, before they crie. This promiſe principally belongs to Chriſts kingdome, by vvhom vve are heard, & hauehave acceſſe vntounto God the Father, as S. Paul cleerely teacheth in Eph. 3.12. I grant the Prophets had the ſame acceſſe: neither could their prayers hauehave any entrance, but for Chriſts ſake. But the gate which is now made large, and ſet wide open vntounto vsus, was then narrow, and in a manner cloſed vp. For vnderunder the law, the people were wont to ſtay vvithout in the court: Luk. 1 10. Nothing now hinders vsus from entring into the Sanctuarie;Mat. 27.51.Matt 27:51 becauſe the vaile of the temple is rent in twaine. By Chriſt then wee hauehave entrance into heauen; and may boldly, and with aſſurance draw neere to the throne of grace to obtaine merciemercy and helpe in time of need. Heb 4.16.

But ſome may aske here, Queſt. whether there be any faithfull in the world at this day, or any kingdome of Chriſt? for it appeares not that God is thus readie to grant his ſuccours, neither doe we perceiue any fruit of our prayers. I anſwere, Anſ. that howſoeuer it then onelie appeares that our petitions hauehave been heard, when the effects manifeſt the ſame; yet notwithſtanding it is true that the Lord reiects not our prayers; becauſe he ſuffers vsus not to faint, but ſuſtaines vsus inwardly by the vertue of his holy ſpirit,Note. to wait for the euent and iſſue with patience. Neither deferres he, as if he wanted time or leiſure, as men often doe: but rather thereby to exerciſe our faith, and prooue our patience. In a word, God may be ſaid to heare two waies: Firſt, when hee giues vsus helpe manifeſtlie: Secondlie,The reaſon why God deferres to heare our prayers. when hee aſſiſts vsus inwardly by the ſecret power of his Spirit: ſo as we continue ſtedfaſt and vnmooueable, euen in the middeſt of our afflictions. Were this doctrine deeplie ſetled and grounded in our mindes, then ſhould we with more boldneſſe and alacritie hauehave our recourſe to our God: neither would wee ſtand diſputing the caſe touching the inuocation of Saints, with ſo great headſtrongneſſe and obſtinacie. For whence is it that men hauehave forged ſo many patrons vntounto themſelues, to whom they had rather go then to Chriſt; but becauſe they hauehave not receiued this doctrine, and hauehave reiected theſe noble and excellent promiſes?

Verſ. 25. The woolfe and the lambe ſhall feede together; and the lyon ſhall eate ſtraw like the bullocke: and to the ſerpent duſt ſhal be his meate. They ſhall no more hurt nor destroy in all mine holy mountaine, ſaith the Lord.

HIs meaning is, that all things ſhall be ſet in their perfect order, when Chriſt ſhall raigne; and as it ſeemes here is a cloſe oppoſition betwixt Adam and Chriſt. For we know that all the miſeries of this life preſent, hauehave flowed into vsus from the ſinne of the firſt man: for then were wee depriued of the rule and authoritie which God had giuen man ouer all the creatures, which before willingly ſubmitted themſelues vntounto man, and obeied his p. 662commandements: Gen. 1.28. But now the greater part of them riſe vp againſt him; yea, and aſſaile him with open force. When wee ſee vvolues, beares, lions, and other wild beaſts to hurt men; and other beaſts which ſerue him, and that thoſe alſo which ſhould bring him in profit, harmes him, this wee muſt impute to our owne ſinne, who by our diſobedience hauehave ouerthrowne the order of theſe things.

But ſeeing it is Chriſts office to bring all things into their right order and perfect eſtate againe,It belongs to Chriſt to reſtore all things to their right order, which by our ſinnes are now out of order. therefore the Prophet ſhewes that the confuſion or ſcattering which is now to be perceiued in the things of this world, ſhall be taken away at his comming; becauſe all corruptions ſhall then be aboliſhed, and the world ſhall returne to his firſt ſhape. The lion ſhall liue without doing harme, & ſhall not rore after his pray. The ſerpent ſhall content it ſelfe with the duſt; and ſhall couch cloſe within the earth; without annoying any by his venomous ſting. To be ſhort, whatſoeuer is out of courſe and diſordered, ſhall then be ſet into a right frame.

And it is not to be doubted, but our Prophet alludes vntounto cruell & blood thirſtie men, whoſe wild and furious natures ſhall bee tamed, when they ſhall bow downe their necks to beare the yoke of Chriſt. But firſt of all we are well to conſider what confuſion is happened to all creatures, by the ſinne of man. For if we hauehave not an eie to that, we cannot rightly iudge as we ought of the excellencie of this reſtauration. Wee are alſo to call to mind that which wee hauehave ſaid before in the eleuenth Chapter, touching theſe allegories.

Heere wee ſee then vvhat men are before the Lord hath conuerted and changed their hearts, What men are, being not conuerted.and receiued them into his fold, euen vvild and furious beasts; who then, and not before, abstaine from doing euill, vvhen the Lord by the power of his Spirit, hath ſubdued their cruell and hurtfull natures. He addes, in his holy mountaine; becauſe all things that offend, being purged away, the Lord will gather vntounto himſelfe a Church, vvithout ſpot or vvrinckle, Eph. 5. For vnderunder the word All, he ſignifies a generall purgation: yet wee are not to wonder if ſo many doe ſtill remaine cruell and vntractable; becauſe there are but a very few that are true inhabitāts of Gods holy mountaine: Few that rightly inhabit Gods holy mountaine.very few that be faithfull and ſincere, no not amongſt thoſe that make profeſſion of Chriſtianitie. For ſeeing the old man ſtill rules and raignes in them, it muſt needes be that ſtrifes and diſſenſions ſhould alſo hauehave their full ſway there.