Commentary on Isaiah, Commentary on Isaiah · Chapter 66

Commentary on Isaiah · Commentary on Isaiah · Chapter 66

p. 662THE LXVI. CHAPTER.

Verſ. 1. Thus ſaith the Lord; The heauen is my throne, and the earth is my footestoole: where is that houſe that yee will build vntounto mee? And where is that place of my reſt?

THis ſermon is different from the former.In the firſt foure verſes he directs his ſpeech to the hypocrites. For the Prophet inueighs here vehemētly againſt the Iewes, who being puffed vp with a vaine confidence of their ſacrifices, and of the Temple, were iocund and merrie: and vnderunder this pretence pleaſed themſelues in their ſinnes. But he ſhewes that this ſecuritie of theirs was not onelyonly vaine and fooliſh, but execrable and diuelliſh. Why ſo? Becauſe ſuch as indeuour to ſerue God, and to appeaſe him with outward ceremonies, doe groſly flout him to his face. He therefore reprocheth them that they went about to forge vntounto themſelues an Idol in ſtead of God, when they fixed him thus to his Temple. Afterwards he diſcourſeth of the Churches renuing, and of the ſpreading thereof thorowout the whole world.

Beſides, minding to gall ſuch to the quicke, as ſerued God by halues, and in hypocriſie; hee begins at the deſcription of his nature. For in aſſigning vntounto God the heauens for his dwelling place, his meaning is to ſay, that his Maieſtie fils all things, and is preſent eueryevery where; neither can he be ſhut vp, nor circumſcribed within any place whatſoeuer: ſo far is it off, that they can include him within the Temple. The Scriptures often affirme that God is in heauen; not that he ſhould be ſhut vp there, but to raiſe vp our mindes farre aboue the world, leſt wee ſhould imagin ought of him that were cōtemptible or earthly: for the onelyonly aſpect of the heauens ought to raiſe vp our mindes higher, and to rauiſh vsus into an admiration. And yet he teſtifies in infinit places, that hee is preſent vvith vsus: that his power is manifeſted eueryevery where, to the end wee ſhould not thinke it to bee incloſed within the heauens. It ſeemes this was no hard matter to bee beleeued; and that all then confeſſed as much. For who among them was ignorant, that Gods Maieſtie filled both heauen and earth? Thus they might obiect Obiect. then, who goes about to plucke God out of heauen? Therefore Iſaiah, thou art angry, and inueigheſt againſt vsus without cauſe. Neither is it to be doubted but the people inſolently reiected this doctrine of the Prophet, and were ſharply incenſed againſt him, a… if hee had offered them great wrong. But the anſwer Anſ. was readie; namely, that whileſt they indeuored to pacifie God, according to their owne fantaſies, they did as much as in them lay, thereby forge an Idoll, quite contrarie to his Maieſtie. Theſe ſuperſtitious ones truſted in their bare & naked ceremonies, thinking they had quit themſelues wondrous well, if they had been once at the Temple, and offered p. 663vp their praiers and ſacrifices there. The Prophet ſhewes that we muſt not meaſure Gods Maieſtie by ſuch an elle; as alſo, that whatſoeuer wee offer him without the puritie of the heart, is nothing elſe but vanitie.Whatſoeuer is offered to God, without the puritie of the heart, meere vanitie. For ſeeing by Gods dwelling in the heauens, it is euident that he is of a ſpirituall nature; if his ſeruice bee not anſwerable thereunto, it muſt needes bee corrupt and wicked.

VnderUnder the word houſe, he comprehends all the ceremonies wherein they thought Gods ſeruice conſiſted. And for as much as they iudged of God and of his ſeruice, according to the outward face of the Temple, the Prophet ſhewes, that it was vnworthy the Maieſtie of ſo great a Lord, to fix him to a viſible and periſhable building. He diſputes not here ſimply about the eſſence of God, but therewithall of his true worſhippe, ſhewing that it is ſpirituall; that ſo it may be anſwerable to Gods nature, Gods worſhip muſt be anſwerable to Gods nature.who is a Spirit: Iohn 4.24. For if men did ſeriouſly conſider what God is, then would they not forge vntounto themſelues ſo many baſtard kindes of religion; neither would they meaſure his infinit greatneſſe according to their ſhallow capacities. This common and known ſentence therefore hath more weight and efficacie in it, then if the Prophet had ſpoken vntounto them of ſome new matter. For thus he ſhewes that they were ſo ſottiſh and ſenſleſſe, that they were ignorant of that which was familiarly knowne to the ſimpleſt idiot. As alſo, that they rather reſembled beaſts then men, in imagining that God was ſet, or ſhould repoſe himſelfe in the Temple. By way of contempt, then he askes, vvhere is this place? For it is not fit that God ſhould dwell vpō earth, or be ſhut vp as within a priſon. The Temple alſo was built vponupon a little hill, which little ſpace was vnable to comprehend Gods glory: 1. King. 8.27.

Obiect. That place of my reſt.] And yet the Lord had ſaid of the Temple, in Pſ. 132.8. Behold this is my reſt, heere will I dwell, for I hauehave a delight therein. And in 2. Chron. 6.41. Ariſe O Lord, and enter into thy reſt. Moreouer, wee hauehave ſeene before, in Chap. 11.10. that Gods reſt in the Temple ſhould be glorious. In a word, the very name of the Temple was honourable. Why then doth the Prophet now reiect it? I anſwere, Anſ. that the Temple is called Gods reſt, becauſe hee there ſhewed teſtimonies of his preſence. For he had choſen this place to be called vponupon therein, in which alſo he manifeſted euident ſignes of his power & might. But hee cauſed it not to bee built, that men ſhould therefore beleeue touching his Maieſtie, whatſoeuer ſeemed good in their eies: but rather, that being admoniſhed of Gods preſence, by the viſible ceremonies, they might from thence lift vp their hearts into heauen, acknowledging the Lord to be greater and more excellent then all the world. And yet men being of their owne natures inclined to ſuperſtitions; the meanes which were giuen the Iewes for their helpe, prooued lets and hinderances vntounto them by their owne fault. So farre were they off then from mounting vp to heauen by them through faith, that they kept their mindes groueling heere below, and made themſelues beleeue that God was bound and tied vntounto them: for which cauſe they ſerued him by halfes, yea, they toied with him at their pleaſure.

Saint Stephen S. Stephen.alleadgeth this place to verie good purpoſe, in Act. 7.48. And the Apoſtle Paul Saint Paul.cloſly applies it to the ſenſe that we hauehave touched, Act. 17.24. For both of them ſhew, that ſuch groſly deceiue themſelues, who bring carnall rites vntounto God; as if his ſeruice and true religion conſiſted therein: as alſo thoſe who wickedly deface his glory, by ſetting vp Idols and Images. For Saint Stephen 1directs his ſpeech to the Iewes, who being fixed to the ſhadowes of the Law, neglected true godlineſſe. And Saint Paul ſpeaking to the 2Gentiles, denies that God dwels in Temples made with hands.

Verſ. 2. For all theſe things hath mine hand made, and all theſe things hauehave**Or, had a beginning. been, ſaith the Lord: and to him will I looke, euen to him that is poore, and of a contrite ſpirit, and trembleth rt my word.

THe Prophet refutes the falſe opinion which men conceiued of Gods ſeruice, in regard they thought that ſacrifices and externall ceremonies auailed very much of themſelues. For this is the ſtate of the queſtion, namely, that God contents not himſelfe 1with bare and naked ceremonies; that 2he holds them vaine and idle diſguiſings, when men thinke to ſatisfie him with them.

Where he ſaith, that he hath made all things; it muſt not onelyonly be referred to the Temple, but to whatſoeuer was there offered vntounto God. Now hee ſpeakes expreſly of his making of them, to teach men that he hath no need of this externall ſeruice. As in Pſal. 50.10. he proteſts that all beasts are his creatures, and by right belong to him: and yet (forſooth) the Iewes would needs pacifie him by ſacrificing of them. But ſee heere the diſeaſe which is rooted in the hearts of the ſuperſtitious ſort, namely, that they transforme God into what Image they liſt, though himſelfe hath ordained an outward worſhippe; not for his owne profit, but for ours,God ordains his worſhip not for his owne profit, but for ours. that ſo we might be exerciſed therein, according to the reach of our capacities.

The word beginning, is as much as if he had ſaid; You ought not to compare mee vntounto thoſe things which heeretofore hauehave begunne to be, ſeeing I am eternall, and without any beginning. I hauehave little need then of your ſacrifices, ſaith the Lord, who vvas before them. What good, I pray you, then can they do me? In a word, hee contends, that ceremonies are nothing worth in themſelues, but belong to another end. Iſaiah alſo holds it for a thing out of queſtion, that God can receiue no increaſes: whence it followes, that he only contents himſelfe with himſelfe, ſeeing from all eternitie hee neuer ſtood in need of the worlds helpe.

p. 664A true definition of Gods ſeruice.In the next place the definition of the true worſhip is added. For in ſaying that God regardes the humble, I doubt not but the Prophet here priuilie oppoſeth the humble, and contrite in ſpirit, to that pompe, brauerie and gliſtering ſhew of ceremonies, which are wont to dazle mens eies, and to rauiſh them out of themſelues. The Lord teſtifies then, that hee rather requires humble and broken hearts, which tremble at his commandement. VnderUnder which words, hee notes out the inward puritie of the heart, and a true hunger and thirſt after righteouſneſſe: and therewithall alſo teacheth vsus how wee ought to be prepared to become acceptable vntounto God.

Obiect. As touching the word trembling, it might ſeeme ſtrange at the firſt, that the Prophet ſhould require this of the faithfull; ſeeing nothing is more ſweete and acceptable, then the word of the Lord: neither any thing more contrarie vntounto it then trembling. I anſwere, Anſ. that there are two ſorts of trembling.Two ſorts of trembling. With one of them thoſe are ſmitten who flee and hate the Lord: with the other they are touched and made obedient, who reuerence and feare him. I am not ignorant that ſome referre this member to the law, which threatens, terrifies and denounceth the horrible iudgements of God againſt ſinners. But I take it more generally, in regard that the faithfull themſelues tremble at the promiſes, A trembling at the promiſes.when they receiue them in humility. Hence let vsus gather, that true pietie conſiſtsWherein true pietie conſiſts. in hauing all our ſenſes framed according to the obedience of God, without attributing any thing to our ſelues through pride or vaine glorie. For it is the nature of faithThe nature of faith. to yeeld obedience to God: and to heare him ſpeake, attentiuelie and patiently. But no ſooner doth any vaine opinion of our owne worth puffe vsus vp with pride and loftineſſe of mind: but wee are foorthwith deſtitute of all godlineſſe and feare of God; becauſe if we attribute vntounto our ſelues neuer ſo little; ſo much the more doe we contemne and deſpiſe him.

And it is diligently to be obſerued that he ſaith, that tremble at my word: for many will brag of their honouring and fearing of God; who yet ſhew themſelues contemners of his Maieſtie, in that they ſet light by his word. All our reuerence which wee profeſſe to owe vntounto God, muſt be manifeſted by trē bling at his word: in which hee will bee acknowledged, as in his liuely image. The ſum is, that God preferres this ſacrifice before all others; namely, when the faithfull are ſo humbled in the true deniall of themſelues, that they think themſelues nothing, yea and are content to be brought to nothing alſo in Gods ſight. In which ſenſe it is ſaid: Pſal. 51.17. That a contrite ſpirit is an acceptable ſacrifice vntounto God. A broken and a contrite heart O God (ſaith the Prophet) thou wilt not deſpiſe. Now becauſe this modeſtie of faith, brings forth teachableneſſe in vsus; therefore the ſtudie of godlineſſe is alſo added: that hauing caſt down al our pride and rebellion, we may begin to tremble at y^e word of God.

From theſe words we hauehave to gather a ſingular conſolation;A ſingular conſolation. namely, that albeit wee ſeeme to be miſerable in this our humilitie and low eſtate; yea, and that we be thought vnworthie the looking on: yet ceaſe we not for all that to be happie; becauſe it pleaſeth the Lord to behold vsus with a gracious aſpect. When we are ſolicited then to deſpaire, let vsus thinke: ſurely the Lord is wont euen by this meanes to raiſe vp his children vntounto heauen, howſoeuet being here for a time brought euen to y^e gates of hell, they ſeeme to be ouerwhelmed vnderunder the waight of the burthen.

Verſ. 3. Hee that killeth a bullocke, is as if he ſlew a man: hee that ſacrificeth a ſheepe, as if he cut off a dogges necke: he that offereth an oblation, as if he offered ſwines blood: he that remembreth incenſe, as if he bleſſed an Idoll: yea, they hauehave choſen their owne waies, and their ſoule deliteth in their abominations.

THis preſent verſe containes two members. In the firſt, Jſaiah plainelie manifeſts, 1that God reiects all the ſacrifices of his nation, yea, which more is, that he abhorred them. In the ſecond, he notes out an horrible 2abuſe, wherein they had mingled the ceremonies of the Gentiles, among the ſacrifices of the law: and by this meanes had peruerted and corrupted all. Many thinke that by theſe words, the ſacrifices ordained in the law are aboliſhed. But they deceiue themſelues; becauſe Jſaiah handleth that doctrine now, which he touched before in the firſt, and in the fiftie eight chapters. But Jſaiah doth not preciſely condemne the ſacrifices, but rather the vices & corruptions which were mingled with them;God condemnes not the ſacrifices, but the corruptions mingled therewith. namely, in that the Iewes thought that God contented himſelfe with vaine appearances: and themſelues in the meane while neglected his feare, and the hauing of a good conſcience. Hee ſpeakes not of the thing it ſelfe then, but taxeth the perſons who abuſed the ſacrifices. For in thus doing, they offered him no better then the emptie ſhels. His meaning brieflie is to ſay, That God approoues of none other ſacrifices, but ſuch as proceede from a pure heart and a ſincere affection.

In the meane while it is very likely the Prophet alludes to thoſe horrible and monſtrous ſacrifices of the Gentiles. For they ſacrificed men aliue: or buried them quicke in the earth. And the Romanes, who thought themſelues more deuout then others; yea, and the Iewes alſo, abſtained not from ſo horrible and execrable a crime. Nay, which more is, theſe men in their inconſiderate zeale defiled themſelues with the murthering of many children: thinking therin forſooth to imitate their father Abraham: Gen. 22.10. And Iſaiah therfore ſaith, that in ſacrificing an oxe, it was al one, as if they had cut a mans throate. And thus he ſhewes that albeit the Iewes had a religiō apart by themſelues, and ſuch a one as was ordained by God; yet were they eſteemed no better then the prophane heathen, among whom all things were filthie and vncleane. Alſo, that God approued no more of p. 665the one, then of the other, in regard his name was no leſſe profaned by their hyprocriſie, then by the ſuperſtitions Gods name no leſſe prophaned by hypocriſie, then by ſuperſtition.of the Gentiles. But in another place we hauehave ſhewed how needfull this admonition was. For though the Iewes were ſufficiently conuinced of all manner of abominations, yet they iudged themſelues in good caſe as long as they might lie lurking vnderunder this couerture. The Prophet therefore meets with them in their turnings, and affirmes that they ſhall gaine no more by thinking thus to pacifie God, then if they offered vp vntounto him the ſacrilegious abominations of the heathen.

When in the end of the verſe he ſaith, yea, or, in truth; the place may be tranſlated two waies: becauſe y^e relatiue may agree as well to the Gentiles, as to the Iewes, namely, that the Iewes had mingled & intangled themſelues in the idolatries of the Gentiles: or that they followed theit owne inuentions. The firſt expoſition is not much amiſſe, were it not conſtrained; for he ſpake not of the Gentiles before. And the height of the Iewes impietie conſiſted in this, that beſides the abuſe of Gods pure worſhip, and contempt of the law, they had prophaned the Temple, and all other places with wicked and curſed ſuperſtitions. They ſet vp Altars, they planted groues, they ſet foorth plaies, and ſights: ſo as they walked after eueryevery thing that was ſet vp to corrupt their minds. Thus there was a mingle mangle of all ſuperſtions betweene them and the heathen: ſuch as is at this day to bee ſeene in the papacie: Where wee behold many fragments patched together of all ſorts of ſuperſtitions, not only Jewiſh and heathineſſe, Popiſh ſuperſtitions, Iewiſh, Heatheniſh, and diuelliſh.but alſo newly inuented by the diuell himſelfe: that by meanes thereof they might vnderunder ſuch goodlie ſhewes, the more eaſily coſen and deceiue the world.

The Prophet then meant to ſay, that both themſelues and their companions deſerued double condemnation; becauſe whileſt they gloried in the name of God, and made profeſſion of his ſeruice, they were not aſhamed to pollute the ſame with the ſacrileges of idolatrous nations.

The other expoſition is not obſcure: and it alſo ſutes well; namely, that the Iewes were addicted to follow the vanitie of their owne inuentions; and ſo followed their abominations. And thus he affirmes, that ſuch ſerue not God with a pure affection, who at their pleaſure deſpiſe him. Not onelyonly in reſpect that they are ſtuffed full of auarice, hatred, ambition, guile, crueltie and robberies: but in regard that by their inuentions, they had corrupted Gods ſeruice. And albeit the relatiue ought to bee vnderſtood of the Iewes: yet the Prophet therewithall condemnes all the ſuperſtitions which they had borrowed from prophane nations. Thus there is no great difference in reſpect of the thing it ſelfe. For he only teacheth that whatſoeuer proceeded from them was filthie and abominable, becauſe they had malepertly, and rebelliouſly ſhaken off Gods yoke: ſo as impiety raigned among them in eueryevery place.Simile. For how can thoſe riuers be pure and cleane, which receiue nothing but mier and durt from an impure fountaine?

Their choice and deſire did more manifeſtly diſcouer their obſtinacie; for hauing wittingly caſt Gods commandements behind their backes, they applied their minds vntounto things vtterly contrarie thereunto: as if of ſet purpoſe they had determined to reiect whatſoeuer proceeded from God, that they might yeeld obedience to their owne peruerſe luſts.

Verſ. 4. Therefore will I chuſe out their deluſions, and I wil bring their feare vponupon them, becauſe I called, and none would anſwere: I ſpake, and they would not heare: but they did euill in my ſight, and choſe the things that I would not.

THe Prophet meant to ſay that the Iewes ſhould gaine nothing by ſeeking out goodly pretences, and ſtarting holes; becauſe God cannot bee deluded by the fained and coloured words of men. For what reaſon is it indeede, that wee ſhould meaſure God according to our blind reaſon? neither is it meete he ſhould ſtand to mans arbitrement: but wee muſt iudge of his workes by his word.Gods works muſt be iudged of by his word.

J will chuſe out.] That is to ſay, I will ſo diſperſe the fogges and miſts which they labour to ſpread abroad, that all ſhall be able to diſcerne of the illuſions. They ſeeme now to ſteale away in their darke, but a time will come, wherein they ſhall bee laid open as at noone day. The ſummeThe ſumme. is, that in regard the Iewes were addicted to ſuch a licentiouſneſſe, 1that they preferred whatſoeuer pleaſed 2them before Gods commandements: it ſhuld alſo come to paſſe, that God would alſo take his turne at his pleaſure, to diſcouer all their iuglings.

VnderUnder the word feare, he repeates one and the ſame thing according to y^e cuſtome of the Hebrues, thus; I will cauſe them to know that they hauehave erred in ſuch wiſe, that that which they feared, ſhall fall vponupon their owne heads. Whereby you ſee that their turnings and windings ſhould ſtand them in no ſtead, in confounding the truth with lies; or to cloake their ſuperſtitions: and all becauſe the Lord hath skill enough to ſeparate the one from the other.

For J hauehave called.] The Prophet doth againe condemne the obſtinacie of the Iewes: who could not abide that the Lord ſhould correct them. There is but on onelyonly remedy left to tame our vices;But one remedie left to tame our vices. that is, to hearken vntounto God ſpeaking, when hee labours to bring vsus into the right way. But if we harden our hearts (againſt this remedie) then are we paſt cure. Are men ſo audacious then as to prize their inuentions aboue the commandements of God? Surely, then doe they openly ſcorne him, to whoſe will they ought to bee ſubiect. But this yet is more damnable, namely, when there was ſo great hardneſſe of heart, that the gate was ſhut vp againſt al holy admonitions. p. 666In vaine therefore did they boaſt, that their new found deuotions were of any value, to make their ſeruice acceptable vntounto God; becauſe he reiects and abhorres all that, which men chuſe and follow, when they hauehave caſt his word behind their backes.

Iſaiah alſo repeates that which he had ſaid before; namely, that the Iewes had ſinned in Gods preſence: as if they had wittingly determined to prouoke the eies of his glory to wrath. But withall hee addes the meanes wherby they effected it; to wit, in reſpect that of a peruerſe deſire, they choſe to imbrace that which God had forbidden them. Neither is it for nothing that hee thus oft taxeth the vnmeaſurable inſolencie of men, who defrauding God of his right, care not a button for any thing he approues of.

Verſ. 5. Heare the word of the Lord, all yee that tremble at his word. Your brethren that hated you, and**Or, draue you behind them. caſt you out for my names ſake, ſaid; Let the Lord be glorified: but hee ſhall appeare to your ioy, and they ſhall be aſhamed.

Heere hee tu…nes him againe to the godly.Now hee directs his ſpeech to the true ſeruants of God, and promiſeth them a thing which they could hardly expect in theſe ſo ſharpe afflictions. And he ſpeakes in particular vntounto them, in regard many at that time bragged faſly of Gods name. Yea, turning himſelfe from the multitude, he preacheth to a ſmall handfull: as hath bin ſhewed in Chap. 8. Seale vp the Law, and bind vp the testimonie among my Diſciples. Now by this marke hee ſhewes, that Gods true and lawfull children are thoſe that tremble at Gods vvord: which is a rare vertue indeed. He therefore oppoſeth i… to their fained profeſſion, who after they were circumciſed, would needes bee held for Gods people, & outwardly made great ſhewes of holineſſe; that we might vnderſtand, that ſuch onelyonly feare and reuerence God, who honour and reuerence his vvord: Such onelyonly feare God, as reuerence his word.that is to ſay, who being touched to the quicke with Gods voice, doe ſubiect all their ſenſes vnderunder his obedience: for this is no ſmall teſtimonie of pietie and godlineſſe.

Beſides, in as much as hypocrites are wont to caſt a wonderful goodly varniſh ouer their glorious ceremonies, the Prophets intent is, to arme and fortifie the faithfull, that they might be able to beare ſuch aſſaults, leſt they ſhould faint when they ſhould bee mocked and abuſed. As if he ſhould ſay; You hauehave not onelyonly to fight againſt ſtrange nations, but alſo againſt home enemies, who hold a place in the Church, and who are your brethren, in reſpect of that couenant, which is common to you all. If they ſcorne your ſimplicitie, in the ſame ſort as they hauehave proudly deſpiſed the Lord himſelfe, you muſt conſtantly and couragiouſly reſiſt this temptation.

Brethren, enemies both to the word, and to the godly that profeſſe it▪He calles them brethren then, who notwithſtanding were enemies, both to the faithfull, and to the vvord of the Lord. For he attributes this name vntounto them by way of yeelding or granting it vntounto them; who yet vſurped this title falſly. Whence wee gather, that it is no new plague wherewith the Church hath bin peſtered; namely, that the enemies, who beare the name of brethren, ſhould be nouriſhed vp in her lap. Hence ariſeth that perpetuall conflict vvhichwhich vvee muſt needes hauehave vvith hypocrites, vvho cannot indure that vve ſhould ſerue God in puritie and ſinceritie of conſcience.

VVho caſt you out.] Word for word it is; Who draue you behind them. As wee ſee how the Pope thundersPopes thunderings. againſt vsus horribly, as if wee were moſt abominable and wretched people. And thus the hypocrites reiect the little flock of the faithfull.The multitude reiecteth the tlitle flocke, For when they once get a head, and ſee themſelues the ſtronger in multitude, authoritie, and power, then doe they exerciſe ſuch tyrannie, that all things are allowed or diſallowed, as they liſt, and cauſe the faithfull not onelyonly to bee diſgraced and deſpiſed, but they ouerwhelme them with their great multitude, as the chaffe doth the good corne, yea, they proudly trample them vnderunder their feete.

Let the Lord bee glorified.] Some tranſlate; The Lord is ſeuere: but let vsus examine whether of the two expoſitions ſutes beſt. Thoſe who turne it, He is ſeuere; thinke that the wicked complaine, as if God dealt too ſeuerely in that he ſpared not his people, and handled them ouer rigorouſly. They therefore thinke that by this language the people were ſolicited to deſpaire: for when the wicked goe about to turne vsus from God, they labour to plucke from vsus all hope and aſſurance of our ſaluation. But I rather reſt in the ſecond expoſition, which alſo is moſt receiued and approued of; to wit, that the wicked doe heere ſcorne both the promiſes and prophecies, becauſe this glory which the Prophets do ſo oftē mentiō, did not appeare. As if they ſhould ſay; Let the Lord ſhew ſome ſigne of his glory, that wee may boldly reſt vponupon it. And therefore the Prophet meant to arme the faithfull againſt ſuch a blaſphemie, that they ſhould not ſuffer their faith to bee ſhaken by the flouts and mockes of the wicked.

This place alſo may be taken in this ſenſe, namely, that the wicked promiſed themſelues wonders and mountaines, as if by their good deedes they had merited Gods fauour. Which Amos, in Chap. 5.18. reprocheth the Iewes withall; to wit, that they perſwaded themſelues God would bee mercifull vntounto them, whileſt they obſtinately prouoked the Lord. In as much then as vnderunder pretext of their ſacrifices, they deſpiſed all threatnings, and yet made their brags, as if God would aide them; the Prophet anſwers, that they ſhall ſee the glory of God, but after another maner then they expected. In a word, it is all one as if he had ſaid; The Lord at his comming will cauſe the faithfull to know, that their hope was not vaine. For hee would appeare with fauour to the good: but to their ſhame and deſtruction, who affirmed that hee would come to maintaine their impietie, whereof hee is the enemie and auenger. The one ſort ſhould inioy gladneſſe of heart and conſolation: but the others, 1ſhame and confuſion. For they ſhould p. 6672ſpeedilie taſte of Gods vengeance, at which they now ieſt.

Verſ. 6. A voice ſoundeth from the Citie, euen a voice from the Temple, the voice of the Lord that recompenceth his enemies fully.

HEe confirmes the former ſentence,A confirmation of the former ſentence. namely, that God hath not threatned in vaine, that he wil quickly come to puniſh the hypocrites, that the faithfull may with the more cheerfulneſſe of heart, wait for this promiſed ioy. But all the difficultie is, to know of what enemies he ſpeakes: for wee may vnderſtand this place of the Babylonians, by whoſe ruine God deliuered his Church. It may alſo bee applied to the other enemies, who were entertained in the boſome of the Church. And I rather incline to this latter ſenſe, though I denie not but it may be vnderſtood of all ſorts of enemies. But hee reſpects the home enemies, of whom he hath hitherunto ſpoken, who reiected the voice of God, ſounding continually by the miniſtry of the Prophets. Well, ſaith hee, It ſhall come to paſſe that you ſhall heare a more horrible voice. And yet hee forthwith mitigates his ſpeech, leſt this terror ſhould diſcourage the ſeruants of God.

The ſummeThe ſumme. is, that the wicked reioice in vaine, when they oppoſe their rebellions againſt Gods iudgements. Why ſo? Becauſe they ſhall not eſcape his hand. Nay, which more is, his voice ſhall ſound from that Temple, wherein they put ſuch carnall confidence; and that the faithfull ſhall then receiue the fruit of their patience. Would to God that we at this day did not perceiue the like contempt among the rout of hypocrites, who care neither for admonitiōs nor threatnings at all: neither beare they any reuerence to Gods word. In ſtead of that ſweete and ſtill voice which they now heare, we are conſtrained to preach the voice of feare and tumult, which one day ſhall ring in their eares; but it ſhal be frō y^e mouthes of ſuch maſters, as ſhall be of a clean contrary diſpoſition. For ſeeing the world is ſo audacious, as with a ſacrilegious contempt to reiect Gods word, it ſhall bee conſtrained not onelyonly to heare, but alſo to feele an armed voice: that is to ſay, fire and blood.

Verſ. 7. Before ſhee trauailed, ſhee brought foorth: and before her paine came, ſhee was deliuered of a man child.

God prouides for the ſafetie of his children, whileſt he chaſtiieth the wicked.THe Prophet hauing before comforted the faithfull, to the end the arrogancie and pride of their enemies (with which they ſhould be afflicted) might not aſtoniſh them: and after that hauing commanded them to wait conſtantly till the comming of the Lord; now he addes therewithall, that the wicked ſhall bee ſo puniſhed, that yet God in the meane while will prouide for the ſafetie of his choſen. Neither ſpeakes he onelyonly of ſome one or two men, but of the vvhole Church, which he compares to a vvoman: which ſimilitude hee hath vſed heeretofore. For the Lords ſpeciall meaning is, to gathet vsus into a body, wherein wee may hauehave the teſtimonie of our adoption: as alſo to acknowledge him for our father, and that we may be nouriſhed vp in the Church, as in the lap of our mother. This ſimilitude therefore of a mother is very apt: for it ſignifies that the Church ſhall bee ſo reſto…ed, that ſhee ſhall hauehave a large and ample of-ſpring, though for a time ſhe was reputed for a widow and barren. And hee repeates the ſentence againe, which hee vſed heeretofore: but now hee expreſſeth ſomewhat more, namely, that this worke of God ſhall be ſudden and vnexpected. For he withdrawes the faithfull from all carnall conceits, that they ſhould not iudge of the reſtauration of the Church according to humane reaſon.

Women are wont to beare their children the ſpace of nine moneths in their wombes: then at laſt they bring them forth with great paine: but the Lord hath another way in begetting of his children. It ſhall come to paſſe, ſaith hee, that the fruit ſhall come into the world, before it can be either perceiued, or felt by any paine. And that is the cauſe alſo why hee attributes the whole praiſe thereof vntounto himſelfe, in regard that ſuch a miracle farre ſurpaſſeth all the induſtrie of man.

Now hee ſpeakes eſpecially of a man child, to ſet forth the courage and agilitie of theſe children. For his meaning heereby is, that ſuch a race ſhall be of a noble kind, and not delicate or effeminate. As we alſo know that the faithfull are ſo regenerated by the Spirit of Chriſt, that they finiſh their courſe with an inuincible courage. And in this ſenſe Saint Paul ſaith, that they hauehave not receiued the ſpirit of bondage to feare againe, &c. Rom. 8.15.

Verſ. 8. Who hath heard ſuch a thing? Who hath ſeene ſuch things? Shall the earth be brought forth in one day? Or ſhall a nation bee borne at once? For as ſoone as Zion trauailed, ſhe brought forth children.

HE extols the greatnes of this work, whereof he ſpake in the former verſe. For his meaning is, that the reſtauration of the Church ſhall be admirable, and extraordinarie, in ſuch wiſe that the faithfull ſhall confeſſe the whole worke hath proceeded from Gods meere grace, and not from the order or courſe of nature. For when men thinke of this, they are like to them that dreame, as it is ſaid in Pſalm. 126.1. Moreouer, his meaning is not that the reſtauration of the Church, ſhall be perfected by and by. For the aduancements thereof are tedious and diuers, yea very ſlow in the iudgement of our fleſh; but he ſhews that the beginning it ſelfe p. 668ſurmounts y^e reach of al mens capacities. And yet he ſpeakes not exceſſiuely neither. For we often ſee that the Church brings foorth, when ſhe was not iudged to be with child before. Nay, which more is, whileſt ſhee is thought to be barren, ſhee is made fruitfull by the preaching of the Goſpell; in ſuch wiſe, that we admire at the thing after it is come to paſſe, in reſpect it ſeemed incredible to vsus before.

Theſe things were in part accompliſhed when the people returned out of Babylon. But we hauehave a much more euident proofe of it in the Goſpell; after the publiſhing whereof, what an infinite number of children hath there been borne in the Church? And hauehave not we in our times ſeene the accompliſhment of this propheſie? For ſince thirtie yeeres paſt that the Goſpell hath been preached, how many children hath the Church borne? Hath not the Lord now troupes of them diſperſed throughout the world? Nothing was here foretold then, which we ſee not at this day fulfilled euen with our eies.

Now he ſets foorth the glorie of this miracle by a ſimilitude. For what people or nation came there euer into the world all at an inſtant? For men are gathered and increaſed by little and little. But it is farre otherwiſe with the Church; who foorthwith brings foorth and repleniſheth many places with great numbers of her children. The ſummeThe ſumme. is, that God will work ſo powerfully, y^t by an extraordinary manner, the Church ſhal hauehave an infinite number of children in an inſtant. The word earth, may be taken for any countrie, or for the inhabitants of it.

Verſ. 9. Shall I cauſe to trauell, and not bring foorth? ſhall I cauſe to bring foorth, and ſhall bee barren, ſaith thy God.

Gods power ought not to be called into queſtion.EVen as in the former verſe the Prophet hath highly magnified the worke of God: ſo now hee alſo ſhewes that it is not to bee thought impoſſible; neither ought any to call his power into queſtion, ſeeing it farre ſurmounts all the whole order of nature. For if we conſider who it is that ſpeakes, and how eaſie a matter it is for him to performe that which he hath promiſed, we ſhall not bee ſo incredulous; but that wee ſhall foorthwith remember that the reſtauration of the whole world is in his hands, who in a moment can create a hundred worlds, if it pleaſe him. A little before by intermingling an admiration, he meant to extoll the greatneſſe of the worke: but now to the end the hearts of the faithful ſhould not be hindred nor depreſſed, he exhorts them to thinke well of his power. And that he might the better perſwade them that nothing is ſo impoſſible with man, but it is eaſie with him, and by and by obeyes his commandement; hee propounds and ſets before them the things which wee ſee eueryevery day by experience. For who perceiues not euidently his admirable power in womens bearing of children? But will not the Lord trow yee ſhew himſelfe, much more wonderfull in the increaſing and multiplying of his Church, which is the moſt excellent theater of his glorie? What a peruerſneſſe of mind is it then to limit and reſtraine his power, or to thinke that hee is leſſe able when it pleaſeth him by himſelfe alone to worke without meaces, and as it were with an out-ſtretched arme, then when he vſeth naturall meanes?

Verſ. 10. Reioice ye with Ieruſalem, and be glad with her, all yee that louelove her: reioyce for ioy with her, al ye that mourne for her.

ISaiah promiſeth an happie eſtate to thoſe who wept and lamented before:Who are fit to reioyce for the churches deliuerance. for he reſpects not his owne time, in which hee liued, but the captiuitie, during which the faithfull being oppreſſed and beaten downe with ſorrow, had almoſt fainted. He therefore exhorts and prouokes all thoſe who intirely louelove the Church, and hold nothing more deare vntounto them then her ſaluation, to reioyce. Hereby ſhewing that no man hath any part or portion in this ſo great a benefit, vnleſſe ſuch only as beare an holy louelove vntounto the Church, and are thorowly affected with a feruent deſire of her deliuerance: Yea, euen then when ſhee is contemptible in the ſight of the world, as it is ſaid in Pſal. 102. namely, That the Saints delite in the ſcattered ſtones of the Church, and that they hauehave pitie on the duſt thereof.

For this cauſe he addes, you that mourne for her. For in regard there was a lamentable and an horrible ſcattering in the captiuitie, ſo as there was no recouerie at all to bee expected; hee rouzeth vp the faithfull, and commands them to bee of good courage; or at leaſt. to prepare themſelues to ioy.

This exhortation containes alſo a promiſe & ſomething more then that too: For a bare promiſe would not hauehave been of ſuch efficacie: But, theſe things muſt not bee reſtrained to one time alone. We are rather to call to minde our generall rule, whereof wee hauehave ſo often ſpoken in this propheſie: namely, that theſe promiſes muſt be extended from the returne of the people, to the comming of Chriſt; and ſo to the full accompliſhment of all promiſes at his laſt appearing.

Verſ. 11. That you may ſucke and be ſatisfied with the breaſts of her conſolation: that you may milke out, and bee delighted with the brightneſſe of her glory.

THis verſe muſt bee ioyned with the former. Becauſe the Prophet ſhewes what the occaſion of this ioyThe occaſion of the former ioy. ſhall be; namelie, that the miſerable and ſcattered eſtate of the Church, ſhall in time turne to be happie and flouriſhing. By the word to ſucke, hee alludes to the actions of little infants. As if he ſhould ſay, Jnioy your mother, with all her good things, and hang continually at her breaſts. Note here p. 669that he compares all the faithfull of what age ſoeuer vntounto little children: The oldeſt in the church muſt reſemble a little child.to put them in mind of their infirmitie and weakneſſe, that ſo they might be confirmed by the power of the Lord. This ſimilitude therefore of milking and ſucking, is diligently to bee obſerued.

Some take the word conſolations, in the actiue ſignification, and others in the paſſiue. But I incline to them of the latter ſort. For the Prophet meanes ſuch conſolations, as the Church receiues: and which ſhe imparts vntounto her children. And indeed what conſolation is comparable vntounto this? For in what can we find matter of more excellent or full contentment? which better appeares in the member following, where the delectation in the brightneſſe of her glorie is added.

Verſ. 12. For thus ſaith the Lord, Behold, I will extend peace ouer her like a flood, and the glorie of the Gentiles like a flowing ſtreame: then ſhall yee ſucke. Ye ſhall be borne vponupon her ſides, and be ioyfull vponupon her knees.

HE proſecutes the ſame ſimilitude ſtill,The former ſimilitude proſecuted. and compares Gods children vntounto little babes which are carried in armes, whom the mothers cheriſh in their boſomes: with whom alſo they vſe to ſport and play. Now that the Lord might the better expreſſe to the full the great louelove he beares vsus,In verſ. 13. hee compares himſelfe to mothers, who are wont to ſurpaſſe all others in kindneſſe to their children, as wee noted in Chap. 49.15. The Lord then will needes be our mother, as it were, that he may ſhew himſelfe to be tender ouer vsus, (as if hee dandled vsus in his lap: in ſtead of thoſe troubles, outrages, miſeries, and anguiſhes which we hauehave ſuſtained.

By peace, he meanes felicitie: and in the word glorie, there is a repetition, vnderunder which is comprehended all ſorts of riches: ſo as they ſhould want nothing appertaining to a full and perfect peace. For in as much as the Gentiles liued ſumptuouſlie before, Vſe. and had all things at will; he affirmes that the faithfull alſo ſhall enioy whatſoeuer belongs to an happie life; euen in as great abundance, as the floods which flow into the ſea.

By the continuall courſe, is meant a perpetuitie. For God being in himſelfe a fountaine that can neuer be drawne drie: his peace muſt needs differ very much from that of the world; which is in a moment dried vp, and vaniſheth away. As oft then as wee behold the wofull and lamentable eſtate of the Church, let vsus call to mind theſe ſweete promiſes; and remember that they belong no leſſe vntounto vsus then they did vntounto that people. And ſeeing God hath floods of peace in ſtore, which he wil powre foorth vponupon his Church: let vsus not bee diſcomforted, no, not in the middeſt of the greateſt and ſharpeſt aſſaults. But rather let vsus ſing, and be glad; when miſeries and anguiſhes doe moſt preſſe vsus.

And whereas he delightes in vsus as in children; and not as in men of a ripe age, let vsus willingly acknowledge our condition to bee ſuch; that ſo we may gladly accept of theſe conſolations. For doubtleſſe it is a ſigne of Gods infinite goodneſſe towards vsus, when he is thus pleaſed to ſupport our infirmities.

Verſ. 13. As one whom his mother comforts, ſo will I comfort you, and yee ſhall bee comforted in Ieruſalem:

14. And when ye ſee this, your heart ſhall reioyce, and your bones ſhall floriſh like an Hearbe: and the hand of the Lord ſhall be knowne among his ſeruants, and his indignation against his enemies.

IT is wonderfull to ſee how long the Prophet inſiſts vponupon this renouation:The firſt member of this verſe is expounded before in verſ. 12. for it might ſeeme that he had ſpoken fully of it before. But for as much as hee could not ſufficiently expreſſe the great louelove and affection which God beares vsus, nor content himſelfe to hauehave ſpoken of it, therefore it is that hee redoubles and repeates one and the ſame thing ſo often.

When he ſaith, they ſhall be comforted in Ieruſalem: it may be expounded two waies. For the meaning may bee, that the faithfull ſhall be glad, when they ſhall ſee the Church reſtord: or, the Church being reſtored, that ſhee will endeuour to comfort her children. The firſt expoſition ſeemes more copious: but we ought to hauehave an eie to the Prophets meaning, and not to that which carries a faire ſhew only. In the firſt place he makes 1God the author of this conſolation. And hath 2he not good cauſe? yet notwithſtanding ads in the ſecond place, that it ſhall be in Ieruſalem, by whom it was to be adminiſtred. You ſee then that this comfort is not offered nor giuen to the prophane contemners, who care not what becomes of the Church, but to thoſe who out of a true affection of godlines doe manifeſt themſelus to be her children.

The verbe to ſee, expreſſeth a ſure experience; that the faithfull ſhould not doubt of the euent: but fully imbracing this propheſie, they might patiently endure for a time their mothers barrenneſſe.

He illuſtrates this by a ſimilitude, when he ſaith, that their bones ſhuld receiue new force and vigor, euen as dead hearbs waxe greene, after winter. Now hee ſpeakes of the bones, which become withered with ſorrow, as Salomon ſaith: Prou. 17.22. as on the contrarie, Ioy is wont to repleniſh and reuiue them. Thus he notes out a vehement, and an incomparable ioy: and it ſeemes he alludes to that ſorrow which had almoſt dried vp the bones of the faithfull in captiuitie; in ſo much that they were become withered, and like dead men. The Lord therefore comforts them, and promiſeth that his Church ſhall flouriſh and abound in all bleſſings. Afterwards, that he might giuegive them better aſſurance, hee commands them to lift vp their minds vntounto God, who will then manifeſt his ſuccour.

It is added afterward, that the hand of the p. 670Lord was not alwaies reuealed, but remained couered for a time, as if he had been vtterly careleſſe of his choſen. For in appearance, it ſeemed hee had reiected them, ſeeing Daniel and other good men were carried away captiues, no leſſe then Zedekias. When the Sunne ſhould ſhine againe vponupon them then, there ſhould bee manifeſted ſuch a difference betweene the godly and the wicked, that his hand which before was as it were hidden, ſhould now euidently appeare, becauſe hee will no more diſſemble the matter, nor ſuffer the wicked any longer to take their full ſwinge, but will openly ſhew what great care he hath ouer his Church. HaueHave our enemies gotten the ſtart of vsus then, & hauehave they made their part the ſtronger, ſo as wee ſeeme for a time to be forſaken, and left deſtitute of all helpe? Vſe. Yet let vsus not faint nor be diſcouraged, for a day vvill come, wherein the Lord will reueale himſelfe, and will ſet vsus free from vnderunder the tyra…nie and violence of the enemies.

Verſ. 15. For behold the Lord will come with fire, and his charets like a whirlewind, that he may recompence anger with wrath, and his indignation with a flame of fire.

THe end of this deſcription is, that when the faithfull ſhould ſee their miſeries to ſerue in ſtead of a may game to the wicked, whereat they would laugh their fill: yet they ſhould not therefore turne from the right way, nor be diſcouraged. For the Prophet meant not onelyonly to gall the wicked, who are wont to be daunted with no threatnings whatſoeuer, but ſcorne all that is told them: but he therewithall comforts the faithfull, to aſſure them that they ſhould be in good caſe, being vnderunder Gods protection: as alſo that they ſhould not ioine in league with the wicked, though all things fell out according to their deſires. Thus then it is to the faithfull eſpecially, to whom the Prophet hath reſpect, to the end they ſhould content themſelues with Gods grace and protection. But it cannot well be affirmed, whether he heere comprehends the laſt iudgement, with thoſe temporall iudgements wherewith the wicked begin heere to be puniſhed withall. For mine owne part, I nothing doubt, but this iudgement is comprehended with thoſe puniſhments which are onelyonly forerunners of eternall death.

1The Lord vvill come.] This beganne to take effect at that time, in which the people being carried into Babylon, God ſhewed his vengeance vponupon the domeſtike enemies of his 2Church. Afterward, when the time of their deliuerance was accompliſhed, then hee incountred with an outſtretched arme, with the prophane nations, and neuer ceaſed to giuegive them diuers ſignes of his comming; by which he ſhewed himſelfe preſent to his people, 3and came in fire to iudge his enemies. Laſtly, wee know that he vvill come in flaming fire at the laſt day, to reuenge himſelfe vponupon all the wicked: 2. Theſ. 1.8. 2. Pet. 3.7. But this place muſt not bee reſtrained to the laſt iudgement, vnleſſe we alſo comprehend the reſt therewithall. Notwithſtanding hee oppoſeth theſe threatnings eſpecially againſt the hypocrites, (as wee ſhall ſee heereafter) which were among the Iewes.

Now theſe metaphors are much vſed in the Scriptures: for we cannot otherwiſe comprehend this horrible iudgement of God, vnleſſe the Prophet ſhould vſe theſe ſimilitudes, taken from things in common vſe amongſt vsus. The Prophets labour thereby to touch our ſences to the quicke, that ſo being mooued with the true feare of God, wee ſhould not enuie the eſtate of the wicked, for whom ſo horrible and fearefull a vengeance is prepared.

By this we may ſee how fond and vnfruitfull the ſpeculations of the SophiſtersFond ſpeculations of Sophiſters. are, who ſtand to diſpute about the qualitie and ſharpneſſe of this fire: ſeeing the drift of the holy Ghoſt is vnderunder theſe borrowed ſpeeches, to ſet forth the horrible iudgement of God: becauſe otherwiſe wee are not able to imagin, nor comprehend the ſame. And this appeares yet better by the word ſword, (which he vſeth in the next verſe) for there is the ſame reaſon to be giuen of it.

Verſ. 16. For the Lord will iudge with fire and with his ſword, all fleſh: and the ſlaine of the Lord ſhall be many.

HEe addes nothing different from the former,A confirmation of the former denunciation. but onelyonly confirmes the former ſentence; and ſhewes, that this iudgement ſhall be terrible, leſt any ſhould thinke the matter hee ſpeakes of were of ſmall conſequence. Thus then he amplifies this horror, the more to terrifie the wicked, as alſo to cauſe the godly to keepe themſelues in all puritie and integritie, by withdrawing themſelues from the ſocietie of the godleſſe. And that therewithall they ſhould alſo patiently beare the iniuries and cruell aſſaults of the enemies, vntill God ſhewed himſelfe with his reuenging hand from heauē, to execute his vengeance. Now he th…eatens the deſtruction of all men, in ſuch wiſe, that there ſhould be great heapes of dead bodies. And this hee added expreſly, in regard that impietie raigned in eueryevery place; and the faithfull were ſharplie aſſailed, in reſpect of the wickeds proſperitie. For as our mindes are variable, ſo wee ſuffer our ſelues to bee carried away with bad examples, and the multitude puts many toies in our heads, as if the ſame were of ſufficient force to withſtand the hand of God. The Prophet corrects this peruerſe feare of ours; for by how much the more impietie, and the great troopes of the wicked beares the ſway, ſo much the more will Gods wrath be inflamed to burne the hotter: ſo as the numbers and plots of the wicked, ſhall not hinder the Lord from wrapping them alſo vp in the ſame ruine.

Verſ. 17. They that ſanctifie themſelues, p. 671and purifie themſelues in gardens,**Or, in a fountaine which is in the midſt. behind one tree, in the middeſt, eating ſwines fleſh, and ſuch abominations:**Or, and. euen the mouſe ſhall bee conſumed together, ſaith the Lord.

The perſons noted, to whom this vengeance belonged.NOw he notes out theſe enemies (as with his finger) againſt whom he ſaid, Gods ire ſhould be inflamed. For it was hard to diſcerne whether hee ſpake of forraine and open enemies; or whether hee directed his ſpeech to the contemners of God; who notwithſtanding were mingled among the godly. And therefore he taxeth the falſe hearted Iewes, which had reuolted. And I doubt not 1but in the firſt place hee gauls the hypocrites: 2and next of all, the wicked: that is to ſay, thoſe who ouerflowed in their inordinate luſts: which is meant by eating of ſwines fleſh.

1The hypocrites ſanctified themſelues: that is, they ſmoothed ouer things vnderunder the pretext of holineſſe: by which meanes they beguiled many.

They purified themſelues in gardens.] That is, they polluted themſelues with diuers ſuperſtitions. And yet by ſuch inuentions, they thought to make themſelues the purer in 2Gods ſight. Others, without any diſſimulatiō, deſpiſed God and all godlineſſe. It is a generall ſentence then, vnderunder which he comprehends all idolatries, as well ſuch as manifeſted their wickednes in all mens ſight, as the others, who couered and cloaked the ſame vnderunder diuers ſhadowes.

When hee addes, by a garden vvhichwhich is in the midſt: ſome expoſitors ſupply a pond or fiſh poole; as if in the midſt of the garden, there had beene ſome holy water put to waſh in. But the other ſenſe agrees alſo well, in regard y^t as eueryevery one had his god apart, ſo did he alſo chuſe out ſome one tree among others.

Verſ. 18. For I will viſit their workes and their imaginations: for it ſhall come to paſſe, that I will gather all nations and tongues, and they ſhall come and ſee my glory.

A confirmation of the former ſentence.HEe confirmes that which hee ſaid in the former verſe; namely, that all the wicked ſhould be puniſhed, to the end that howſoeuer the Lord was content to let them alone for a while to worke their wils; yet ſhould the faithfull be well aſſured to behold the day of their vengeance, and that this ſhould be as it were a pteſeruatiue to let them from being carried away with the ſtreame of the multitude. The Lord teſtifies heere, that he ſo ſees and notes their vvorkes, that it ſhall bee manifeſted by the effects one day, that none could flee from the regard of his eies.

Some take it as if the wicked were able to doe nothing without Gods permiſſion: which ſentēce is true in it ſelfe; but yet it ſutes not with this place. And eueryevery one may ſee it to be farre fetched, and wide from the Prophets …eaning: for he onelyonly confirmes that which he ſaid before; to wit, that the hypocrites and notorious offendors, ſhould bee puniſhed at the laſt; becauſe God kept a register of all their imaginations, deliberations, and wicked actions. So as they ſhould gaine nothing in the end by their ſhifts; as if it were vnpoſſible to bring them to iudgement.

Becauſe the time is come.] We hauehave heere the confirmation of that which hath been ſaid: for hee ſhewes that the time drawes neere, in which hee will call all nations together. and adopt them as one people vntounto himſelfe, after he hath reiected the hypocrites, and the open vvicked ones. The Iewes were proudly conceited of themſelues, and contemned all nations beſides, as vile and prophane. But the Lord proteſts heere that hee will adopt them, that they may partake of his glory, whereof the Iewes had made themſelues vnworthy.

Truly this is an excellent place, Doctrine. in which we are taught that God is bound to no people in the world, but that it reſts in his will, freely to chuſe whom it pleaſeth him; and to reiect the vnbeleeuers, whom in times paſt hee had called to himſelfe. Which doctrine, Saint Paul diſcourſeth of at large, in Rom. 10.19. and 11.25. where hee ſhewes how wee are grafted as into an emptie ſtocke, after the Iewes by their infidelitie had been reiected. Iſaiah threatens them now with it: (as if he ſhould ſay;) I would not hauehave you ſo ſimple as to thinke that God can want a people, ſeeing you forſake him, and thereby make your ſelues vnworthy of his grace. For there are others in the world beſides you: and in the meane while he will ſhew himſelfe to be your Iudge, and will make you feele at length that he cannot alwaies ſuffer his patience to be abuſed.

And they ſhall come.] For being grafted in by faith, they ſhall come together into the Church, with the true Iewes, who had not forſaken the true adoption. For the Iewes being neere vntounto God, it was needfull that the Gentiles ſhould be made one with them, that ſo the diſcord being remoued, they might be ioined into one body.

To ſee the glory of the Lord, is nothing elſe but to inioy the grace which hee had ſhewed vntounto the Iewes. For this was one ſpeciall priuiledge the Iewes had, namely, that they beheld Gods glory, and had with them the ſignes of his preſence. Now he ſaith, that the nations which were depriued of ſuch benefits, ſhould ſee and behold this glory, in regard the Lord was minded to manifeſt himſelfe vntounto all without exception.

Verſ. 19. And I will ſet vp a ſigne among them, and will ſend thoſe that eſcape of them, vntounto the riuers of Tarſhiſh, Pul, and Lud; and to them that draw the bow, to Tubal and Iauan, Iles a farre off that hauehave not heard my fame, neither hauehave ſeene my glory and they ſhall declare my glory among the Gentiles.

THis may be taken two waies; namely,An amplification of the former ſentence. either that God giues a ſigne; or; that hee p. 672markes his with ſome priuy token, to the end they might eſcape ſafe and ſound. The firſt expoſition is moſt receiued. But ſome childiſhly deſcant heere vponupon the ſigne of the Croſſe:The ſigne of the Croſſe. others referre it to the preaching of the Goſpell: and both of them, as I take it, are wide from the marke. For hee rather ſeemes to allude to that which was done at the going forth and deliuerance of the people: as Moſes deſcribes it in Exod. 12.12. And to that which is ſaid in Reuel. 7.4. namely, that the Lord marked all ſuch as ſhould be ſaued, when his wrath ſhould bee powred out vponupon the whole world: as thoſe in Egypt eſcaped, whoſe doore poſts were marked with the blood of the Paſſeouer. Thus he ſhewes that none but the elect can eſcape the wrath of God, vponupon whom this marke is ſtamped. In a word, the Prophet amplifies that which hath been already ſaid, touching the fearefull and horrible iudgement of God, which ſhould light vponupon the wicked: for it ſhould conſume all, if he marked not ſome. He promiſeth then to reſerue a ſmall number out of this generall ruine of the whole people. This I take to bee the true meaning of our Prophet: according to which hee ſaid in Chap. 1.9. and 10.22. that the Lord would reſerue out of this generall deuouring flame, a little remnant.

He addes, that ſome of theſe ſhall bee his heraulds, to magnifie his name among the Gentiles. And we know that the doctrine of ſaluation was publiſhed farre and wide, by the Miniſterie of a few ſillie men.

By Tarſhiſh, he meanes Cilicia; and vnderunder that, comprehends all the coaſt of the Mediterraneum ſea, which lay oppoſite to the lād of Iewrie. Others thinke that this word ſignifies Africa, and Cappadocia: but I rather reſt in the former expoſition. Some by Lud, vnderſtand Lybia: and others, Aſia. And by thoſe that draw the bow, the Parthians; becauſe they were good archers.

VnderUnder Tubal and Jauan, ſome vnderſtand Italy and Grecia: and by the Iles, hee ſignifies vnknowne regions. For vnderunder this word, the Iewes comprehend all the nations that lay beyond the ſea: as we hauehave noted before.

Which hauehave not heard.] He meanes that the knowledge of God ſhall bee ſpread through the whole world: for the Greekes, Italians, Parthians, they of Cilicia, and other nations knew nothing of the pure religion, nor of Gods true worſhip. To bee ſhort, the whole world was wrapped in deepe dungeons of darkneſſe: and therefore the Lord promiſeth that his glory ſhall be knowne eueryevery vvhere. But there is great weight in the word Gentiles: for at that time the Lord was onelyonly knowne of the Iewes; but now hee hath manifeſted himſelfe vntounto all.

Verſ. 20. And they ſhall bring all your brethren for an offering vntounto the Lord, out of all nations vponupon horſes, and in chariots, and in horſelitters, and vponupon mules, and ſwift beasts, to Ieruſalem mine holy mountaine, ſaith the Lord, as the children of Iſrael offer in a cleane veſſell in the houſe of the Lord.

HEere hee cleerely expounds that which was ſaid before; namely,An expoſition of the amplificatiō. that all thoſe which ſhall eſcape and ſuruiue the reſt, ſhall bee (notwithſtanding their ſmall number) Prieſts vntounto God, and ſhall bring ſacrifices vntounto him from all parts. Now he alludes to the ancient ceremony of the Law, though he therewithall ſhewes the difference which ſhould be betweene theſe oblations, and the ſacrifices ordained by the Law: for heere he inſtitutes new ſacrifices, and a new prieſthood. And a… he affirmed that all nations ſhould be gathered, verſ. 18. ſo now he ſhewes, that the Prieſts by him eſtabliſhed, ſhall not trauaile in vaine, becauſe the Lord will adde a gracious iſſue vntounto their labours.

He calles them brethren, who were ſtrangers before: wherein hee hath reſpect to that new coniunction which is made by faith. Others draw another ſenſe from this place, which I doe not altogether reiect; namely, that when God ſhall gather a new people from among the Gentiles, then the Iewes, who were ſcattered here & there, ſhould be gathered together againe: which alſo came to paſſe. But yet this ſeemes to agree better, if we referre it to the vocation of the Gentiles, in regard that the differēce being thē taken away, a brotherly coniunction beganne to be betweene all thoſe whom the Lord had purpoſed to adopt vntounto himſelfe for his children.

Abraham was the father of one nation, and yet all that deſcended from him after the fleſh, were not reputed his children: for the Iſhmaelites and the Idumeans were reiected. He was then a father of many nations, Gen. 17.5. vvhen God adopted and ioined vntounto him by couenant the Gentiles; to the end they ſhould follow the faith of Abraham. Thus we ſee wherefore the Lord calles vsus the brethren of the Iews; Gentiles become brethren of the Iewes.whereas before we were ſtrangers and farre remote from the Church of God: for before hee did caſt out the falſe brethren and reprobates from their place.

We are to note this fruit which iſſueth from the labours of ſuch as indeuour to ſerue the Lord faithfully; namely, that they thereby reclaime their brethren from all pernicious errors, to bring them to God, who is the fountaine of life. And this conſolation ought to cheere them vp, and to fortifie them euen in the midſt of all the calamities and afflictions which are incident vntounto them. The Lord will not ſuffer one of his to periſh. Happy is our condition then, when after a ſort he makes vsus ſauiours of our brethren.

From all nations.] His meaning is, that there ſhall bee no more difference betweene Iew and Gentile: becauſe God will breake downe the partition wall, and will ſet vp his Church in all nations. Thus was that ſaying of Dauid in Pſalm. 2.8. touching Chriſt, accompliſhed: Aske of me, and I will giuegive thee the Heathen for thine inheritance, and the vtmoſt bounds of the earth for thy poſſeſſion.

p. 673In that hee mentions the holy mountaine: he applies himſelfe to the cuſtome of thoſe times. For God was worſhipped in y^e Temple at Ieruſalem. But the Temple hath now ſpread it ſelfe ouer all the world,1. Tim. 2.8.1 Tim 2:8 in reſpect that it is lawfull for all men in al places to lift vp pure hands vntounto God: ſo as all difference of place and perſons is now remooued and taken away. He ſpeakes alſo of the oblations, add ſacrifices which were offered in the temple: though the ſacrifices which wee are now to offer bee much different from thoſe of that time. But it was requiſit that y^e Prophets ſhould borrow ſimilitudes from things then commonly in vſe; as we hauehave often ſaid. VnderUnder the Law, they offered brute beasts: but the Apoſtles and other Prieſts of Chriſt hauehave ſacrificed reaſonable men: and hauehave offered them liuing ſacrifices by the preaching of the Goſpell:Rom. 15, 16.Rom 15:16 Rom. 15.16. The Apoſtle teſtifies that hee performed this office by offering vp the Gentiles, through the ſword of the Goſpell: that they might be an acceptable oblation vntounto God ſanctified by the holy Ghoſt. It is no legall Prieſthood then: nor like to that of the Papists, which b… … …ching the offering vp of Chriſt. But▪ it is the Goſpell, by which men are mortified; that being renued by the holy ſpirit, they may be offered vp vntounto God. Beſides, eueryevery one offers vp himſelfe in vowing and dedicating themſelues to Gods ſeruice: and in yeelding him ſincere obedience, which is that reaſonable ſeruice whereof S. Paul ſpeakes in Rom. 12.1. Thus the end of our vocation is here ſet before vsus:The end of our vocation. namely, that all filthineſſes being purged away, and being dead to our ſelues, we may in the next place learne to louelove and follow holineſſe.

Some ſeeke out allegories vponupon theſe words charets, and horſes; and they thinke the Prophet hath vſed the verb ſhall bring, in regard the Goſpel neither conſtraines nor terrifies men, Obiect. but rather allures them ſweetlie; ſo as they come willingly vntounto God, and haſten vntounto him with ioyfull and glad hearts. But I willingly expound this place without ſuch curioſitie: for in regard this ſcruple might come in the minds of many; How is it poſſible for ſtrangers ſo farre remote to come vntounto vsus? Anſ. He anſwers, that horſes, charets, and litters, ſhould not be wanting vntounto them. For the Lord hath many meanes at hand, to furniſh his ſeruants withall, and to bring them to his purpoſed end. Furthermore, I denie not, but the Goſpell may be called a chariot, in regard it brings vsus to the hope of eternall life: but yet me thinkes the Prophet meant ſimplie to ſay, That no impediment ſhould be able to withhold the Lord from gathering in his Church. Alſo that he ſhall hauehave meanes readie, that not one of the elect which hee was pleaſed to cal, ſhuld faint in the mid way.

Verſ. 21. And I will take of them for Prieſts, and for Leuits, ſaith the Lord.

THe Prophet amplifies that which he hath alreadie ſaid touching this extraordinary grace of God. He hath already ſhewed that the Church of God ſhould be gathered out of all nations: ſo as in deſpite of all impediments and difficulties that might be oppoſed, yet the nations farre off ſhuld be brought to the holy mountaine. Now he paſſeth on further, and teacheth that the Gentiles ſhould be aduanced to a ſoueraigne degree of honour, beſides their adoption. It was much that they had attained vntounto alreadie; to wit, that prophane people ſhould be receiued in among the holy people: but now behold here a thing more admirable, to ſee them exalted into ſo ſupreme a degree of dignitie. Hence we may perceiue that the Prieſthood vnderunder Chriſt, differs much from that which was vnderunder the Law. For vnderunder it only one tribe was admitted to offer ſacrifices: Exod. 28.1. The Gentiles were reiected as vncleane,Great difference betweene the Prieſthood vnderunder Chriſt, and that vnderunder the law. neither durſt they once enter into the Temple: ſo farre was it off that they might bee permitted to be Priests. But now all are indifferently receiued.

Some expound this place generally, That the Gentiles ſhall be Prieſts: that is to ſay, ſhall offer themſelues to God; for ſo the ſcriptures in many places calles all by the name of a royall Prieſthood: Exod. 19.6. 1. Pet. 2.9. Reu. 1.6. and 5.10. Yet it ſeemes hee ſhould eſpecially note out the Miniſters and teachers here, whom God ſhould choſe out from among the Gentiles; and ordaine them to execute that noble and excellent office: namely to preach the Goſpell. As for example, Luke, Timothie, and the reſt, who offered vntounto God by the Goſpell ſpirituall ſacrifices.

Verſ. 22. For as the new heauens, and the new earth which I will make, ſhall remaine before mee, ſaith the Lord, ſo ſhall your ſeed and your name continue.

HEere hee promiſeth that the Church ſhal be ſo reſtored, that it ſhall indure for euer: for many might feare that ſhe would be laid waſte the ſecond time. Her eſtate then ſhall be perpetuall, after God ſhall hauehave once againe reſtored her: for which cauſe, he mentions two excellent benefits; to wit, reſtauration, and eternitie.

When hee ſpeakes of the new heauens, and new earth, hee hath reſpect vntounto Chriſts kingdome, by whom all things are renued: as the Apoſtle ſhewes in Heb. 8.8.13. Now this renumēt hath this end; namely, that the church might continue alwaies in her happy and floriſhing eſtate: for that which is old, tends to ruine; but things which are new made and renued, are to laſt long.

God had promiſed that as long as the Sun and Moone ſhould remaine in the heauens,The promiſe recorded in Pſal. 89.36.37. really confirmed by Chriſt.Ps 89:36Ps 89:37 they ſhould be witneſſes of the eternall ſucceſſion of Dauids poſteritie, which ſhould neuer faile: Pſal. 89.36, 37. But in reſpect that by the diſloyaltie and vnthankfulneſſ… of this people which came betweene, there was ſome interruption: the reſtauration wrought by Chriſt hath really confirmed this propheſie. p. 674Jſaiah therfore rightly affirmes that their ſonnes, and their ſonnes ſonnes ſhould ſucceed. And as God hath eſtabliſhed the world, that it ſhould neuer periſh: ſo ſhall the ſucceſſion of the Church be perpetuall, that it ſhall endure from age to age.To what this renument ought chi…fly to be referred. In a word, he explanes that which he had ſaid before touching the renuing of the world: leſt any man ſhould thinke he referres this to tres, beasts, or to the courſe of the ſtarres: for it ought rather to be applied to the renument of the inward man. The ancient fathers hauehave miſſed the marke, whileſt they imagined that theſe things appertained preciſely to the laſt iudgement, and hauehave neither weighed the ſcope of the text, nor the Apoſtles authoritie. And yet I denie not but we may extend theſe things to the laſt day, becauſe we cannot expect the perfect restauration of all things, vntill Chriſt, vvho is the life of the vvorld, ſhall appear…. But we muſt begin higher, namely, at this deuerance, by which Chriſt regenerates his, that they may bee new creatures: as it is in 2. Cor. 7.1.

Verſ. 23. And from monethmonth to monethmonth, and from Sabbath to Sabbath, ſhall all fleſh come to worſhip before mee, ſaith the Lord.

THe Prophet ſhewes againe what difference there ſhould bee betweene Gods ſpirituall worſhippe, ſuch as it ſhould be vnderunder the kingdome of Chriſt; and the carnall, which was vnderunder the Law. EueryEvery monethmonth in the new Moone they ſacrificed; then there were Sabbaths, and other feaſts, and ſolemne daies appointed, which they carefully kept. But vnderunder the kingdome of Chriſt, there ſhall be a perpetuall and continuall ſolemnitie. For there is no more any certaine daies aſſigned to ſacrifice this or that in Ieruſalem, verſ. 19. But our feaſts, offerings, and daies of reioicing, hauehave a continuall courſe from day to day. In the meane while, hee alludes to the ancient cuſtome of the ſacrifices: and we hauehave ſeene in many places heeretofore, that theſe phraſes of ſpeech are very familiar with the Prophets. Thus then God would hauehave vsus to offer him ſacrifices in righteouſneſſe daily: not at ſet times onelyonly, nor ſuch as were offered vnderunder the Law, or according to theirs among the Papiſts, who now fondly reſt in their ceremonies, as if their ſinnes were aboliſhed by ſuch baggage; where with a deſperate ſhameleſneſſe, they dare brag that they ſarifice Chriſt himſelfe.What ſacrifices God requires of vsus. But of vsus God requires ſpirituall ſacrifices: that is to ſay, that we honor and worſhip him with a pure and ſincere worſhip.

Whereas ſome would prooue from this place, that the Law and ancient ceremonies are aboliſhed; mee thinks it hath but little ground. I grant that theſe legall ceremonies are aboliſhed, and it may bee ſo collected frō this place: but were I to proue this point, I would chuſe out other teſtimonies of greater weight. For he makes heere an oppoſition onelyonly betweene the Sabbaths, and feaſt daies, which they ſolemnized vnderunder the Law, and that perpetuall Sabbath which is now celebrated.

Verſ. 24. And they ſhall goe forth, and looke vponupon the carkaſes of men that hauehave tranſgreſſed againſt me…: for their worme ſhall not die, neither ſhall their fire be quenched, and they ſhall be an abhorring to all fleſh.

VVEe neede not ſeeke out heere any far fetched interpretations. For in plaine termes hee admoniſheth thoſe which ſhould be gathered into the Church, that round about them, they ſhall behold the fearefull vengeance of God. His meaning is not that theſe calamities ſhall breake in among… the troope of the …ithfull; for it ſhould much leſſen the felicitie of the Church▪ vponupon which God manifeſts all ſorts of teſtimonies of ioy and gladneſſe. But, as formerly he hath ſpoken of that perpetuall glory wherewith God will beautifie his choſen; ſo now he ſhewes what puniſhments the wicked ſhall indure, that the faithfull might bee the more carefull to hold themſelues in the feare of God.

Whereas he threatens them to be tormented vvith fire; I hauehave told you heeretofore, that this is a figuratiue kind of ſpeech, which alſo cleerely appeares by the other part of this verſe: for there ſhall come no vvormes out of the earth, to gnaw the hearts of the vnbeleeuers. The plaine meaning is then, that mens euill conſciences ſhall play the tormentors to vex them continually, and that a more fearefull torment is prepared for them, then all torments (in the world) beſides. In a word, that they ſhall be affrighted, and cruelly diſquieted, after an horrible maner: as if a worme ſhould lie gnawing at the heart of a man: or as if a fire ſhould euer burne him, and yet they ſhould neuer die. Now in reſpect that the wicked are heere aduanced to great honours, from whence they ſcorne the godly, and trample them vnderunder their feete: therefore the Prophet denounceth againſt them, a terrible change, namely, that they ſhall bee inwrapped with extreame ignominie, with vnſpeakable torments. For it is good reaſon that ſuch as hauehave contemned and ſcorned Gods glory, ſhould be couered ouer with all reproches, and made obominabe both to Angels, and to all the world.

Now vntounto God onelyonly wiſe, be honour, and glory, for euer and euer, Amen.

FINIS.