shall be glorious for otherwise the wofull oppression of the people which they indured might haue seemed to contradict this prophesie Quest But some may aske to what time these promises should be referred for whilst we are in this world we must fight against many assaults and that without any intermission so as we are not destinate to die once only but euery day To which purpose S. Paul complaines that he and the chiefe pillars of the Church in his time were gazing-stocks vnto all the world sustaining all sorts of reproches being esteemed no better then the of-scouring and refuse of the same In what time or when are these things fulfilled then Ans No doubt they are to bee referred to the whole Kingdome of Christ These and the like promises must be applied not onely to the beginnings but to the whole progresse of Christs kingdome Luk. 21.28 Rom. 8.23 Acts 3.21 Eph. 4.10 Psa 126.5 and I doe expresly say to his whole Kingdome because we must not onely consider the beginnings of it but also the end and full accomplishment thereof So that we are to stretch these promises vnto the second comming of Christ which for this cause is called the day of redemption and of restauration in regard that those things which as now seeme confused shall then bee restored to full perfection and shall put on a new forme I grant that it appertained also to the deliuerance from Babylon but in as much as that was but the beginning and entrance into this it is certaine that this promise must be prolonged till the last day Let vs bend all our senses and hopes vnto that then and we may be well assured that the Lord in the end will perfect all things in vs after we haue finished our course Be it that we now sowe in teares we shall then doubtlesse reape with ioy and gladnesse Let vs not feare the scornes nor threats of the mightie ones for God vseth this as a meanes by which in the end he will bring vs vnto eternall glory As we haue tasted the beginnings of this happinesse so must our hope hold ou till we see the accomplishmēt thereof in the last day And seeing we haue here already tasted the beginnings of this felicitie and happinesse as soone as God adopteth vs and that we begin to beare the image of Christ let vs with constancy and patience wait the accomplishment thereof till the last day But in regard the matter might seeme incredible after so many horrible calamities Isaiah tels them that this proceeded not from man but from God For after the Temple was raced to the ground Ierusalem destroyed the seruice of God abolished and the small remnant of the people that remained were oppressed vnder tyrannie who would euer haue beleeued that these things could haue been restored to their first perfection Hee preuents this incredulitie therefore vnto which men are ouermuch inclined and confirmes yea and seales vp these promises with this conclusion Know ye for certaine that the Lord is the author of this my message The word of the Lord a solid foundation for our faith to rest vpon in him therfore repose all your thoghts not vpon me rest your faith on him who neuer was nor neuer will bee found false of his word Tit. 1.2 Vers 9. And in that day shall men say Loe this is our God wee haue waited for him and hee will saue vs This is the Lord wee haue waited for him wee will reioyce and bee glad in his saluation ANd they shall say The verbe is indefinit and should be translated He shall say but because he speakes of that which All and not one or two should say I had rather turne it Men shall say This is a very good conclusion seeing thereby they shew that these benefits of God are not stinted nor scanted to a few but that men both receiue and feele them by effect His meaning is then that God prepares not this banquet mentioned vers 6. in vaine in regard men are satisfied therewith and reioyce with an eternall ioy For this gladsome voyce which he foretels should be publike is a reall signe and testimonie as you would say of Gods grace This place ought to be diligently obserued of vs for the Prophet therein shewes that there shall bee such a manifestation that it shal retaine mens mindes in the word of God so as they shall wholly rest in it without any doubting at all But if these things appertaine to Christs Kingdome as they doe indeed wee receiue great fruit thereby What Christians haue now that certaine trueth in which they may boldly rest vnlesse they forget themselues and reiect the grace of God For it is manifested vnto all hath taken frō them all occasion of doubting so as they may safely boast that they truely know what his will is yea we may say and that truely as Iesus Christ said to the woman of Samaria We worship that which we know Iohn 4.22 Therefore in as much as we are assured by the Gospell What vse we are to make of this certentie of trueth now reuealed vnto vs in the Gospell of that grace which is offered vs in Iesus Christ we wander not any more in vncertaine coniectures as many doe but we imbrace God and his pure seruice so as we boldly bid adiew to all humane inuentions The opposition also is to bee noted betweene the little and obscure knowledge which the Fathers had vnder the Law and that fulnesse of knowledge which shineth now in the Gospell for albeit God vouchsafed the people of old the light of his heauenly truth yet it did appeare more familiarly by Christ as it is said in the first of S. Iohn vers 14.18 The Prophet therefore now extols and sets forth that assured confidence which the onely Sonne of God reuealing his Father hath brought vnto vs at his comming Besides as in this behalfe we haue a much greater prerogatiue then the ancient people had in regard that the reconciliation made by Christ sets the Lord more at one with vs so God cannot bee otherwise knowne but in Christ God cannot be knowne but in Christ who is his liuely image and the ingrauen forme of his substance Heb. 1.3 He that knowes not the Sonne Ioh. 14 7. the same knowes not the Father Howsoeuer the Turkes Iewes and other infidels boast Turkes and Iewes not acknowledging God in Christ worship their owne imaginations in stead of God that they worshippe God the Creator of heauen and earth yet in so doing they worship nought but the deuice of their owne braine And albeit they be obstinate yet they follow nothing but vncertaine and false opinions in stead of the truth they grope in darkenesse and worship their owne imaginations in stead of God In a word All religions out of Christ detestable all religion out of Christ is false and deceitfull all seruices are detestable ought boldly to be
of God we ought so to behold that wee at this day acknowledge him to be the same Iudge he was wont to bee and that the same vengeance is prepared for vs if we giue not eare to his holy admonitions In that he expresly mentions them that are learned and ignorant obserue that we comprehend not the mysteries of saluation by the quicknesse of our wits or because wee haue bin well trained vp in schooles for this could not priuiledge such from the imputation of being blind Gods word then must be imbraced with our whole affection if wee mind to bee freed from this vengeance wherewith not the rude and ignorant alone are threatned but those also which are booke learned as they say Vers 13. Therefore the Lord said Because this people come neere vnto mee with their mouth and honour mee with their lippes but haue remoued their heart farre from mee and their feare toward mee was taught by the precept of men THe Prophet shewes that the Lord shall haue very iust occasion to correct his people thus seuerely albeit it was an hard and horrible punishment that their mindes should bee so besotted by Gods reuenging hand But as men are bold and rebellious so they are easilie drawne to plead with him as if he dealt ouer rigorously with them the Prophet declares that God hath performed the office of a Iudge that the cause thereof rested wholly in men who stirred him vp by their impietie rebellion Also he shewes that the people haue well deserued this chastisement but especially by their hypocrisie and superstitions Hee notes their hypocrisie Hypocrisie in telling them that they drew neere with their mouth and lips for so I expound the verbe Nagash which I take to bee most probable although others are of a contrarie opinion for which cause some translate To shut vp others To magnifie ones selfe but the * That is opposition antithete to wit the verbe to withdraw which is added by and by after shewes that this is the true exposition which also is most receiued But he taxeth their superstitions Superstitâ—â—â— and idolatries when hee saith that their feare which they had was taught by the Commandements of men Now these two things are for the most part ioyned together Nay more then that for hypocrisie is neuer without impietie or superstition Hypocrisie superstition goe coÌ„monly together and on the other side impietie superstition is alwaies accompanied with hypocrisie By the mouth and lips The differeÌ„ce between true worshippers and false he meanes the externall profession which is common both to good and bad but they differ in this that the wicked haue onely a vaine outward shew thinking themselues discharged if they haue opened their lips in Gods worshippe and seruice but the good present themselues before God in the trueth of their hearts in yeelding him obedience with all their power they acknowledge and confusse how far off they are from performing their duties as they ought to doe Hee vseth then the figure called Synecdoche a thing very frequent in Scriptures when a part is taken for the whole But hee made choice of that part which was verie fit for his purpose seeing men are wont to make most shew of godlinesse by the tongue and lips The Prophet then comprehends all the other parts of Gods worship whereby hypocrits are wont to counterfet and deceiue for they are euerie way bent to lying and vanitie We need seeke no better expositor of these words then Iesus Christ who vpon the speech of washing of hands wherewith the Pharises reproued the Disciples because they had omitted so holy an act in their conceit that he might conuince them of hypocrisie saith Isaiah prophecied well of you O yee hypocrites saying This people honours me with their lips but their heart is far off from me Matth. 15.7 8. To the lips and mouth therefore the Prophet opposeth the heart the integritie whereof God chiefly requires of vs. For if we want that he reiects all our workes carie they neuer so goodly a shew in the eyes of men For as himselfe is a Spirit Ioh. 4 23 24 so also will he be adored and worshipped of vs in heart and spirit at which end if we begin not we may doe what we will in outward shew but it shall euery whit bee accounted nothing else but vaine ostentation Hence we may easilie iudge what estimation the religion of poperie ought to haue amongst vs who put all their seruice of God in ringing With what truÌ„peâ—ies the Papists wold seeme to honor God piping singing mumblings in setting vp candles in copes censings crossings and a thousand such fooleries for we see that God not onely reiects these things but also detesteth them Now for the second point when God is serued according to mens inuentions he condemnes this superstitious feare albeit men indeuor to couer the same with a faire pretext of religion deuotion and feare Hee giues a reason why this is in vaine to wit because this people was taught it by the precepts of man For I read the word Melummadah which signifies taught passiuely because the Prophets meaning is that all order is ouerthrowne if mens precepts and not the rules of Gods word bee taken for the right manner of his seruice For the Lord would haue our feare and the honour which we giue him to be squared according to the rules of his word and demands nothing but a sound obedience by which wee dispose of our selues and all our actions according to this rule without turning either to the right hand or vnto the left Whence it sufficiently appeares that all those who are taught to serue God after mens traditions are not onely senslesse but do also wearie themselues in a pernicious labour for what do they else but prouoke Gods wrath against them who cannot more plainly discouer how much hee hates these wil-worships then by this so heauie a punishment Flesh and blood I grant thinkes it strange that God not only makes none accouÌ„t of this trash but also seuerely punisheth mens indeuors who through error and folly take much paines to appease him But wee are not to wonder if hee maintaines his owne authority after this sort Iesus Christ himselfe expounds this place saying In vaine doe they serue me teaching for doctrines mens precepts Matth. 15.9 Some would supply a coniunction thus And precepts as if the sense were not otherwise cleere enough But it appeares he meant another thing to wit that they take a wrong course who follow mens commandements for the rule of their faith and life Vers 14. Therefore behold I will againe doe a meruailous worke in this place euen a meruailous worke and a wonder for the wisdome of their wise men shall perish and the vnderstanding of their prudent men shall be hid HE not onely threatens the ignorant and common multitude with blindnesse but also the wise who drew the people into an
speake the language of Canaan and shall sweare by the Lord of hosts one shall be called the Citie of destruction HAuing threatned the Egyptians and laid forth the cause of Gods iudgements he now comforts them and promiseth them mercie for he shewes that all of them in a maner shall be restored and shall recouer a prosperous and florishing estate againe For of sixe Cities saith he fiue shall be saued so as one only shall perish He had before threatned an horrible iudgement to fall vpon the whole kingdome so as if any shall consider the former prophesie well he can comprehend nothing therein but a state vtterlie past recouerie He promiseth then that they shall be restored by a speciall fauour of God So that this is to be taken as an increase of the Churches restauration or as a full measure of Gods grace after the redeemer is sent The manner of speech is somewhat obscure but if we examine it well there is little or no difficultie at all in the sense For his meaning is that the sixt part of the Cities shall onely perish and that the rest shall continue safe The most difficultie is in the word Haheres some reade it Hacheres that is to say of the Sunne but they deceiue themselues by taking one letter for another Those who expound it of the Sunne thinke that the Prophet spake of Heliopolis but it sutes not well with the scope of the text because hee not onely promiseth that fiue Cities shall bee restored for that had been no great matter but saith in generall that of sixe townes or cities fiue shall remaine vntouched and doubtlesse there were manie Cities in Egypt I let passe the fables of the old writers and of those who haue affirmed that it contained twenty thousand Cities Yet it must not be denied but there were a great number in a Country so renowned and well peopled in a Kingdome that florished as it did and was so frequented and in so sweete and well tempered an aire Let vs put the case then that there were a thousand Cities or a few more Hee saith that the sixt part only shall perish and that the rest shall be restored so as the number of the destroyed shall bee little in comparison Now it appeares sufficiently by that which followes anon after that this restauration is to be vnderstood of the worship and seruice of God By the word lip hee vnderstands the tongue taking a part for the whole meaning thereby to shew the agreement that the Egyptians should haue with the people of God and the faith whereby they should make profession of his name By the tongue hee also notes out by a figuratiue maner of speech a confession For in regard there was but one tongue onely which acknowledged and called vpon the true God to wit of this people that dwelt in the land of Canaan it thereby appeares sufficiently that by this word tongue we must also vnderstand their consent in religion To speake the same or diuers language whereby either agreement or discord are signified are phrases of speech very frequent in the Scripture But let vs obserue that euery consent is not sufficient for example if men should agree together to retaine a worship of their owne deuising and approbation ought they not to come and consent to that truth which was reuealed to the fathers Neither doth he onely say that the Egyptians should speak one and the same language but the language of Canaan for they were to change their speech to vse that which Gold had sanctified not that the pronunciation of this language was more holy but it is commended because it containes the doctrine of truth We are to obserue this diligently to the end wee may learne the true manner of consenting We ought to labour for a â—onsent in religion alwaies prouided that the condition be good We ought to seek agreement by al means but let vs beware that the coÌ„ditions be good whereby it is procured for it is not lawfull to seeke a meane betweene both as the destroyers of true religion doe which yet would be taken for makers of pacifications Away with such light and double tongues let the truth be retained which hath no other foundation but the word of God Let them that draw neere to it speake with vs and whosoeuer falsifieth that let him auoid and chuse a language fitting his owne humour but let vs continue firme and constant in this trueth The Egyptians then cannot speake the language of Canaan vnlesse they first of all forsake their owne that is to say all superstitions Some refer this to Ptolemeus his time but without any good ground because wee may gather from the verses following that the Prophet speakes of the pure religion and true worship of God And first of all vnder the figure Synecdoche hee teacheth that the speech shall be holy taking one onely kinde thereof to wit that they shall professe themselues to be Gods seruants by swearing by his name It may be read They shall sweare in the Lord or by the Lord because the letter Lamed often signifies By. If we reade it In the Lord the sense will be that they should promise to obey him and that with a solemne oath as when a nation takes an oath of alleageance to their Prince And it is all one as if he had said they shall submit themselues vnder the power of God and yeelde themselues vnder his gouernment But in regard the other reading is more generally receiued I also the more willingly allow of it For seeing an oath is a part of Gods worship the whole is hereby signified by taking a part for the whole To sweare also by the name of God is often taken to beare witnesse that hee is the true God His meaning is in a word that they shall foundly giue their names to Christ If faith in the heart bring not forth an open profession it will surely proue but a cold opinion in stead of faith Hence we may gather that wee must make an open profession of our faith if we meane to yeeld God his true seruice and if any will keepe his faith shut vp in his heart such a one shall be sure to haue but a cold opinion in stead of faith because true faith brings forth a franke confession and so inflames vs inwardly that we shall neither will nor chuse but make that knowne to others which we carry in the closet of our hearts Euery knee shall bow before mee and euerie tongue shall sweare by my name saith the Lord Isai 45.23 Where faith is then there ought also to be the outward worship the confession of the mouth Rom. 10.9.10 Holy things must not be applied to profaâ—e vses Wee must in like manner obserue that the things which appertaine to Gods seruice ought not to be applied to profane vses it is the profanation of an oath then to sweare by any other thing then by the Lord. For
and such as haue done the like if they will giue any true testimonie of their sound conuersion I grant repentance hath his seat in the heart and hath God for a witnesse of it but wee can discerne it no way but by the fruits And here vnder one kind Isaiah comprehends all For in generall hee toucheth one note of true repentance to wit when men make it appeare that they count all things coÌ„trary vnto Gods true worship abominable When he saith that the idols are prophaned That cannot be esteemed holy which is set vp to dishonour God withall his meaning is not that euer they were holy For how can that be esteemed holy which is erected to Gods dishonour which also pollutes men with the filthinesse of it But in regard that men being besotted with a false opinion attribute some holinesse vnto them therefore he saith they are polluted and that they ought to bee reiected and cast away as filthy things of no worth Also in calling them images of gold and siluer he therein shewes that the faithfull cease not to abhor idolatry what losse or disaduantage so euer come vnto them thereby For many are loth to abandon idolles because they thinke thereby they shall lose gold siluer or some such like thing and therefore had rather retaine them then to sustaine the least incommoditie Couetousnes so holds hampers them that they thinke it safer wittingly to offend God and to defile themselus with such abominations then to lose the paring of this or that trifle But we ought â—o prefer Gods pure worship and seruice Gods pure worshippe must bee deerer to vs â—hen the most pretious thing the world can afford vs. before the most pretious things in the world Let vs despise gold let vs cast pearles froÌ„ vs abhor whatsoeuer is deere vnto vs rather theÌ„ to suffer our selues to bee polluted with such vile trash In a word there is not the thing to be named for price excellencie which we ought not to esteeme base vile when wee are to ouerturne the Kingdome of Satan and to set vp the Kingdome of our Lord Iesus Christ Note which consists in his pure worship How wee manifest that the loue of the truth is truely setled in our hearts For thus shall wee indeed make it manifest to all the world whether the loue of true religion hath takeÌ„ any place in our hearts yea or no namely when hauing indeed shewed our detestation against our owne peruerse ignorance we be also prouoked to put far away from vs all pollutions and defilings Vers 23. Then shall hee giue raine vnto thy seede when thou shalt sow thy ground and bread of the increase of the earth and it shal be fat and as oyle in that day shall thy cattell bee fed in large pastures 24. The oxen also and the young asses that till the ground shall eate cleane prouender which is winnowed with the shouell and with the fan AGaine he shewes by the effects how desirable a thing it is to be conuerted vnto God seeing this is the fruit of true repentance that God will receiue into his fauour the repentant and will so blesse them that nothing shall be wanting nay rather they shall be satisfied to the full with all sorts of blessings For as miseries and calamities proceed from the wrath of God Our sinnes the matter that sets Gods wrath on fire which we set on fire by our sinnes so when he is at one againe with vs all things fall out well wee are inriched euery way as wee may plainly see in the Law Deut. 28. Leuit. 26. He spake before of the raine which should make the earth fruitfull but because he obserued no order in beginning with earthlie and temporall benefits therefore he now ads to that doctrine which concerned the spirituall life those things which appertaine to the vse of our naturall and corruptible life For albeit godlines hath the promise both of this life and of that which is to come 1. Tim. 4.8 Mat. 6.33 yet in the first place it first aspires to the kingdome of God Our prosperous succâ—sses in all things depend whollie vpon Gods blessing Hence let vs learne that men do but lose their labour in tilling the earth vnlesse the Lord send his raine from heauen It is he that must water the labours of our hands and adde increase thereto or otherwise we shall but tire and vexe our selues in vaine From his blessing only must our raine come and to it must wee ascribe the abundance of the fruites of the earth which from time to time we receiue Let vs further note that nothing shall be wanting vnto vs Nothing shall be waÌ„ting to the conuerted but we shal reape the fruite of our labors in most ample maner if we conuert vnto God Let vs also know that our sinnes make vs often suffer want because we by our owne rebellion repell and beate back Gods blessing Let vs no more then attribute the cause of famin and the barrennes to any thing else but to our owne vnthankfulnes The earth would neuer be wanting to vs in bringâ—ng forth her fâ—uits but that we close vp her womb by our misbehauiours For the multitudes of people can not be so great but the earth will be able to nourish and feed them but we shut vp her womb by our misdemeanours which without them would be opened to giue vs all fruits in abundance so as we should liue both peaceablie and happilie That which he addes of the Cattell serues much to set forth the goodnes of God for he sheds forth the same vpon the very brute beasts How much more thinke we wiâ—l he do it vpon men whom he hath created after his owne image Now we neede not maruaile that beasts ordeined for the vse of man do indure famin as well as their masters When God is angrie with men the poore dumb creatures fare the worse but being reconciled with man they all fare the better by it Deut. 28.11 and that on the contrarie they fare well when God is fauorable to men being reconciled vnto them which the Prophet repeates and likewise confirmes in the words following in promising that oxen and asses shall eate cleane prouender For this sentence is taken out of the Law and the Prophets vsuallie do so that in the euill plight death of Cattell we might behold Gods wrath and froÌ„ the sight thereof might be stirred vp so much the more earnestlie and speedilie to be at one with him that our houses might be filled with his liberalitie Vers 25. And vpon euery high mountaine and vpon euery high hill shall there be riuers and streames of waters in the day of the great slaughter wheÌ„ the towres shall fall WHen the Prophets describe the kingdome of Christ they are wont to borrow similitudes from things appertaining to the life of man The prophets in describing Christes kingdome are wont to borrow
so all generally and euery one particularly might imbrace these promises When hee commands them to lift vp their eies it is to shew that the cause which moues vs to faint is in that we doe not so diligentlie obserue the work of the Lord as we ought but suffer out eies to bee couered as it were with a vaile by reason whereof wee cannot see three paces before vs. Thence also it comes that we can hardly coÌ„ceiue any hope but are euer and anon plunged into despaire when the least troubles arise Now if this bee said of the whole Church let euery man examine his owne heart Vse to vs. and see how subiect he is to this vice and let him euer stirre vp yea awaken his spirits to behold the workes of the Lord and to rest himselfe vpon his promises with his whole heart In that he saith the children of the church shall be gathered the meaning is to bee one bodie with Christ and as one fold vnder one shepheard we must be gathered into one lap of the Church For Christ holds none other to be in the number of his sheepe but such as are ioined into one body by the vnitie of one faith Christ â—â—lds none for his sheepe but such as are made one with him by faith Iohn 10.16 Whosoeuer then vvould bee accounted among Gods children let him be a childe of the Church for as many as are separate from her shall alwaies bee held as strangers before God As a garment or ornament The Prophet shewes wherein the chiefe ornament of the Church consists Wherein the chiefest ornament of the Church consists to wit in hauing many children gathered into her lap by forth and gouerned by the Spirit of God Behold the true beautie behold the glorie of the Church which otherwise is deformed and ill fauoured yea torne and rent in pieces if she be destituted of these ornaments Heereby we see that the Papists haue great skill in discerning of the right ornaments of the Churchâ— for they please themselues in nothing but crucifixes With what ornaments the Church of Rome deckes her selfe paintings images stately buildings gold precious stones and glorious vestments that is to say in bables and puppets fit for little children But the true dignitie and glorie of the Church is all inward Psal 45.13 because it consists in the gifts and graces of the holy Ghost in a word it consists in faith and in good workes Faith and good workes the beauty of the Church Whence it followes that she is then clothed with royall robes when people being knit together by faith doe assemble into her lap and worship God in spirit and in truth Now that this promise might haue the greater weight the Lord addes an oath that he might drawes to credit the same to the end that when the Church as we thinke is at the very pits brinke we should then wait and expect her restauration Which doctrine if euer there were neede of it it is now much more For whither soeuer we turne our eies what see wee else but horrible desolations The vse to vs. What are we to doe then Let vs deliuer our soules from despaire by staying our selues vpon this oath As I liue And let not our small number dismay vs though for that cause the world despiseth and disgraceth vs. No the Lord we doubt not hath his elect scattered heere and there whom at the length he will assuredly gather into his Church Let vs plucke vp our spirits then and lift vp our eies by a true faith that wee may not onely extend our hopes to one age but to many Vers 19. For thy desolations and waste places and thy land destroied shall surely be now narrow for theÌ„ that shal dwel in it and they that deuoure thee shall be farre away HE confirmes that which went before A confirmation of the former sentence but in other words to wit that the change by him promised is in Gods hand who will cause his Church which hath a long time lien desolate and vvaste to be suddenly inhabited againe and that in such wise as the land shall not be large enough to containe so manie inhabitants He vseth a similitude of a Citie broken downe whose walles and buildings are reedified vnto which also the people flow in such troopes that the bounds thereof must be inlarged because the first circuits are too narrow for them all And thus he not onely speakes of the peoples returne from Babylon but also of that restauration wrought by Christ when the Church was not onely spread thorowout Iudea but also thorowout all the quarters of the world Moreouer he addes that succours shall be in a readinesse to defend the Church against her enemies which would molest her with outrages and iniuries These shall not be able to hurt her Why so God will driue them farre away not that the Church had euer any perfect rest in this world The Church attaines not a full rest in this world or could be exempt from all violence of enemies but howsoeuer it be God who still supports the infirmities of his seruants hath alwaies resisted the wicked repressed or vtterly defeated their plots that so the kingdome of Satan might neuer waxe great by the ruines of the Church Vers 20. The children of thy barrennes shall say againe in thine eares The place is strait for mee giue places to me that I may dwell ISaiah goes on with the same argument The same argument still prosecuted and vnder another figure promiseth the Churches restauration Now he compares her to a widow or rather to a wife that is barren to set forth the miserable and desolate condition of this people who were oppressed vnder so many euils that the memory of that nation was in a maner extinct for they were mingled among the Chaldeans who held them prisoners so as they were almost incorporated into one body with them Wee are not to maruell then if he coÌ„pares the church as a barren vvife for shee conceiued no more children in her wombe In former time the Iewes florished but now their kingdome was torne in sunder their power vtterly ouerthrowne and their name in a manner buried in obliuion when they were led into captiuitie Hee promiseth then that the Church shall come forth of these sinkes and that she who now sits solitarie shall returne to her first estate Which is signified by the word againe â—â— for thereby he assures them that God was able to render them that againe which in former time he had bestowed vpoÌ„ them though now for a season he had depriued them thereof Whereas many take children of barrennes for orphelins me thinks it sutes not with the text because widowhood and barrennes is referred rather to the person of the Church And therefore by way of amplification he calles them so who beyond all hope were giuen to her that was a widow and barren Giue place That is to say
but Abraham Gen. 17.5 Vers 3. Surely the Lord shall comfort Zion hee shall comfort all her desolations and hee shall make her desert like * Or a place of pleasure Eden and her wildernesse like the garden of the Lord ioy and gladnesse shall be found therein praise and the voice of singing THe Prophet shewes that the example propounded in Abrahams person After darknesse light agrees to all ages For as the Lord created so great a stocke out of one man in a moment so will hee replenish his Church by extraordinarie and vnknowne meanes not for once onely but as oft as in the worlds account she is become a widow and barren And thus after S. Paul hath spoken of Abrahams faith and commended the excellencie of it he applies the same doctrine to euery one of vs in particular Rom. 4.24 Where he addes and shall comfort all her ruines it may be thus expounded The Church must be very low b oughâ— before she is fit to receiue comfort The Lord will comfort his Church not onely whilest shee florisheth but euen when she shal be brought to desolation and solitarinesse And it was necessary indeed that she should be wasled and deformed euen to the vtmost before shee could rightly taste the helpe whereof hee heere speakes Whereas it followes that her desert shall be as a place of pleasure the Prophet hath respect to that place of Moses where he shewes how man at the beginning was put into the garden of Eden Gen. 2.15 The Garden of Eden a place of pleasâ—re Gen. 3.23 that is to say into a place of pleasure whence by his owne fault he was banished Now we which are depriued of this benefit and blessing which God bestowed vpon our first father are also scattered vpon the face of the earth and depriued of these pleasures Wherefore when many desolations befall vs and that wee see the order of nature ouerturned and nothing to bee perceiued but miserable wastes and scatterings let vs acknowledge that this is the iust punishment of our infidelitie and of the rest of our horrible iniquities Let vs also remember the sentence pronounced against our father Adam A good meditation for vs in the Churches desolation or rather against his whole posteritie which as we are to do in the whole course of our liues so then principallie when wee see the desolations and wracks of the Church For the earth which otherwise of it selfe vvould abound vvith all sorts of pleasures is now brought into a vvildernes by our fault and the Church which euery where florished is destroyed and laid waste Now in the next place the Prophet addes ioy and gladnes wherby he signifies that there shal be such a wonderfull change that the Church shall mourne nor lament no more for whilest she was oppressed vnder so heauie a bondage there was nothing heard but sighs and grones but being restored she shall reioyce and sing praises vnto God Heere then we are admonished to praise and blesse the name of God after we haue tasted of his liberalitie Psal 14.7 Vers 4. Hearken ye vnto me my people and giue eare vnto me my people for a law shall proceed from me and I will bring forth my iudgement for the light of * Or peoples the people Our slow attention causes God to dâ—uble his exhortation See verse 1. IT is not without cause that the Lord so often calles for audience for wee haue too wofull experience how dull wee are of hearing and chiefly in aduersitie When wee stand in greatest need of consolation then by our impatiencie and faint-heartednes we put it farre from vs. Wherefore it stands euery one of vs in hand to pluck vp our spirits especiallie when aduersities do pinch vs to the quick that by this meanes wee may rouze vp and awaken our spirits and banish all slothfulnes to receiue coÌ„sort Such an attention theÌ„ is heere required as may confirme our hearts in patience till the time of grace be come And thus the Lords meaning is that he will reigne againe and restore his Church to her first estate in which he will haue his name called vpon Albeit the word Law signifies as much as the Edict which the Lord will publish when he is determined to gather together his scattered Church How God wil raigne in his Church yet therewithall he shewes by what meanes he will reigne to wit by his law and by the doctrine thereof And thus we see that where the doctrine of the law is reiected there God reignes not that is to say there men acknowledge him not By Iudgement he meanes the rule of a well ordered gouernment by which he will restore his kingdome He saith that this Iudgement shall be for the light of peoples because miserable men by nature are drawne out of darknes when God begins to raigne and are then enlightened by the doctrine of the word The verb J vvill bring forth is diuerslie translated by the Interpreters because the Hebrue word Raga hath diuers significations for sometimes it signifies to cut and to open sometimes to rest Some then expound I will cause to rest that is to say I will make firme and this sense agrees not ill Many among the Iewes vnderstand it otherwise but I will not trouble the reader with their harsh and intricate expositions I rather willinglie receiue this translation I will bring forth or cause to come forth that is to say I will manifest my iudgement for this I thinke sutes best with the former member Now we know that the Hebrues are wont to vse many repetitions And therefore albeit the Lord repeates one thing twice yet the sense is but one and the same For where he said that a law should proceed from him now he promiseth to bring forth or to manifest his iudgement Vers 5. My righteousnes is neere my saluation goeth forth and mine armes shal iudge the people the Iles shall wait for me and shall trust vnto mine arme HEE confirmes the former doctrine A confirmation of the former doctrine The righteousnes of the Lord hath relation vnto men who haue experience that he is iust When the people were oppressed vnder so sore a bondage they had good cause to think they were iustlie chastised for their sinnes But they might wonder they were thus left and forsaken that Gods worship was dissolued and his holy name blasphemed by the prophane vngodly who committed many outrages against him without punishment That he might giue them some consolation then Isaiah promiseth that God will shortly assist them that so his truth and righteousnes may be published throughout the whole world But by the word Iustice he meanes not that recompence which he giues to euery one but that faithfulnes of the Lord who protects his Saints and bestowes many graces vpon them and keeps his promise touching their deliuerance in not suffring them to be ouerwhelmed This appeares yet better to be so by
vnto them will I giue in mine house and within my walles a place and a name better then of the sonnes and of the daughters I will giue them an euerlasting name that shall not be put out HEere wee may euidently see that the doore is set open for all persons to enter into Gods kingdome how vnworthy soeuer they be The Prophet alludes to Ierusalem and to the Temple wherein the Lord had put the memoriall of his name Now none but the Iewes had any place there for they would haue thought the Temple prophaned if any Gentiles had come within it And this as you know was the cause that so great a multitude arose against Saint Paul who had brought some vncircumcised ones into it Act. 21.28 But heere the Lord receiues all those without exception whom before he had reiected and hath abolished that difference by bringing vs who were strangers into the Temple that is into the Church For it is not now shut vp within the bounds of Iudea as once it was but it extends it selfe farre and neere thorowout the whole world as in Marke 16.15 The word lad is taken heere as in many other texts for place It may also be taken for power or authoritie in regard they are aduanced to such dignitie as to be held for the children of God Where hee addes a better name it may be demanded whether the Lord compares the Iewes which were then in the Church with the faithfull which afterwards he will call into their roome or the estate of the people to come with that it was then For it is certaine that the name of the Gentiles is more honourable now then the name of Iewes who for their infidelitie were cut off and we haue succeeded them who being wilde Oliues were grafted into the naturall stocke as S. Paul speakes Rom. 11.24 We may expound it then that the Eunuches and strangers shall haue a better name then the children and those of the houshold who were vnto God as his heritage But I had rather take it in another sense namely that the dignitie of the faithfull shall be greater vnder Christ then it was vnder the law The Patriarks had an excellent name in respect that they called vpon God as their Father and were knit vnto him by a perpetuall couenant but at Christs comming Gods grace was more abundantly shâ—d abroad and therefore we at this day haue obtained a better and much more excellent name then they He calles it an euerlasting name because it is vvritten in the heauens where it shall not wither but shall florish for euer The wicked wil haue their names to be remembred in this world and vse all the meanes they can that their renowne may continue perpetually but it is perishable and therefore lasts not long But this is another kind of name for wee are so made heires of the heauenly kingdome that wee are accounted for Gods children in the presence of his Angels The word Mibbanim may also be interpreted for the name which a man gets by meanes of his children for men make their names aftâ—r a sort perpetuall by their of-spring Now the Prophet promiseth that this name shall be much more excellent But I had rather follow the first exposition Vers 6. Also the strangers that cleaue vnto the Lord to serue him and loue the name of the Lord and to bee his seruants euery one that keepeth the Sabbath and polluteth it not and imbraceth my couenant A repetition Vers 5. HEe repeates that he said before namely that God will so open the gates of his Temple to all without exception that there shall be no more distinction betweene Iew and Gentile but such as the Lord shall call by his word Act. 2.39 which is the band of our adoption shall be ioined vnto him And therefore these are those espousals in compassion and faithfulnesse whereof Hosea speakes Chap. 2.19 20. Now he not onely allots them an outward court to worship the Lord in as the people in old time did Luk. 1.10 but he attributes vnto them a more honourable order to wit that God will auow them for Priests and Leuites which were prophane before But the end of their vocation which immediatly followes is to be noted namely that the Prophet saith they shall be Ministers of the Lord on condition that they loue the name of the Lord. Hypocrites reiected And thus al hypocrites are heere reiected because the expresse tenor of our vocation runnes thus that we serue the Lord with a free and ready affection of the heart for wee cannot serue him vnlesse wee yeeld him a franke and voluntary obedience That therefore which is said of almes-giuing oght to be applied to all the parts of our life namely God loues a cheerfull giuer 2. Cor. 9.7 that thus vnto our Lord and Master wee may render such a seruice as proceedes from loue In adding vvhosoeuer shall keepe hee againe mentions the Sabbath vnder which as wee haue said before the whole worship of God is comprehended But the people neglected that which they should principally haue obserued vpon this day for in contenting themselues with the outward ceremonie they omitted the truth that is to say amendement of life The Lord on the other side meant they should so rest that yet in the meane while they should keepe their hands vers 2. and their soules pure from all vncleannes and iniquitie Vnder the particle and shall imbrace he expresseth the zeale and constancie of such as subiect themselues vnto God and cleaue fast vnto his word If therefore wee be ioined to the Lord by couenant wee must keepe it stedfastly and be fast glued as it were to the pure doctrine that nothing whatsoeuer may turne vs backe or diuide vs from him Vers 7. Them will I bring also to mine holy mountaine and make them ioyfull in mine house of praier their burnt offerings and their sacrifices shall be accepted vpon mine Altar for mine house shall be called an house of praier for all people BY these phrases of speech hee expresseth that which he said before to wit The difference betweene the circumcised and vncircumcised taken away that the strangers which were shut out of GODS Church are called now vnto it so as the difference betweene the circumcised and the vncircumcised shall bee abolished for euer For these words cannot bee referred to the proselytes that is the strangers conuerted to the Iewish religion who were taken into the body of Gods people by circumcision for then the Prophet had spoken of no new or vnwonted thing But hee testifies that Gods grace shall bee spread ouer the whole world which could not be done but the Gentiles must needes bee vnited with the Iewes to make one body with theÌ„ which came to passe wheÌ„ the difference touching vncircumcision and circumcisioÌ„ was taken away There is nothing now therefore that can hinder the Gentiles from seruing of God seeing they are called into the Temple that is
be knit together into one bodie Neither doth hee alone promise an end and a remedie to the scattering which was to come as in Psalm 147.2 and chap. 56.8 that God vvould gather in the scattered of Israel but this gathering should extend it selfe further off For it signifies that there should be a wonderfull change in the world so as those who before vvere strangers and diuided should be gathered into one bodie To conclude A testimonie â—ouching the calling of the Gentiles the spreading of the Church to the vtmost bounds of the earth is here noted out vnto vs. We must also supplie a close opposition here which manifests that miserable and wofull estate whereinto all mankind is plunged till we be gathered in vnder the conduct of Christ Some by sonnes allegorically vnderstand those who were strong and stedfast in faith and by daughters the weake But I thinke the Prophet was not disposed to speake so acutely I therefore take it simplie thus That sonnes and daughters shall in time to come runne vnto the Church That is to say shall not onely be begotten within doores but without also yea euen in the furthest parts of the world For the wombe of the Church shall no more be shut vp in a corner of the earth but shall spread it selfe as farre and as wide as the whole world hath any space Vers 5. Thou shalt see and shine thine heart shall be astonished and enlarged because the multitude of the sea shall be conuerted vnto thee and the riches of the Gentiles shall come vnto thee THese things at the first blush seeme to haue some repugnancie in them By speaking in the present tence vers 4. hee shewed the certaintie of the promise speaking now in the future hee teacheth them to be patient seeing in the former verse he spake in the present tence and now in the time to come But there hee spake of the eies of faith which apprehends that that men cannot comprehend by nature here hee handles that which concernes the euent of the thing it selfe Or rather by speaking in the present tence before he meant to signifie the truth and stedfastnesse of the promise and now restraines the same sentence to teach the faithfull to limit themselues within the bounds of patience Besides howsoeuer the promises of God be for a time shadowed from mens sight yet doe the faithfull cleerely behold them by faith so as they wait for the vndoubted accomplishment thereof though others will beleeue nothing at all of them And shine Because the verb Nahar signifies to shine and to flow foorth it may be translated both waies For we may referre it to that ioy which carrieth and causeth the Church to ouerflow when shee growes and increaseth in this world or to that decking of her which makes her to shine But it seemes to agree but vntowardly with the text that hee couples astonishmeÌ„t with brightnes or ioy Truely I doubt not but by this word hee vnderstands such an amazednesse as ariseth from an admiration and wonderment with which the Church shall be rapt vp and carried away in seeing her selfe to rise to such an vnexpected honour and to be exalted to so high a degree of glorie As if he should say The greatnesse of this worke shall be such that it shall farre surmount thy hope It is no astonishment then that is conceiued through some feare of danger or calamitie but such as we see to happen in great wonders which surpasse the reach of our vnderstandings when being astonished wee are for the time as in a dreame Psalm 136.1 And this trembling sutes very well with ioy Vers 6. The multitude of Camels shall couer thee and the Dromedaries of Midian and of Epha all they of Sheba shall come they shall bring gold and incense and shew forth the praises of the Lord. 7. All the sheepe of Kedar shall bee gathered vnto thee the Rammes of Nebaioth shall serue thee they shall come vp to bee accepted vpon mine Altar and I will beautifie the house of my glorie VNder borrowed speeches the Prophet describes the glorie of the Church and applies his doctrine both to the time and persons with which he had to doe For wee must keepe that in mind which we haue often said He that is truly conuerted vnto God will dedicate all he hath to his seruice namely that the Prophets had respect to the people whom they taught And for that cause mentioned the things best known and the ceremonies most in vse that vnder the figures thereof they might note out Gods spiritual worship and seruice For it was good reason the Iewes should bee first instructed and the Gentiles in the second place to whom the truth of these things is come As if hee should say The people of farre Countries shall come with their riches in the power of God And where he saith the Church shall be enriched it is not to be referred to the persons of men but in regard of the vnion which the head hath with the members that which appertaines to God and Christ is heere attributed to the Church Absurd collections from this place of Iewes and Papists The Iewes deale absurdlie therefore who vnder colour of this prophesie by their insatiable couetousnes deuoure all the riches of the earth neither doe the Papists lesse fondly wrest these words to the maintaining of their riches and superfluous pomps Now he mentions Camels incense gold and sheepe as hauing regard to that wherewith euery region abounded in thereby signifying that all should consecrate vnto God whatsoeuer they inioyed and should offer themselues and all their riches vnto him in sacrifice Doctrine Whence wee are to gather that we can not truly be conuerted vnto the Lord vnlesse we offer vp vnto him all that euer we haue for these are those spirituall oblations which he requires 1. Pet. 2.5 Rom. 12.1 1. Pet. 2.5 Rom. 12.1 which we can not possiblie denie him if our hearts be truly dedicated and consecrated vnto him The wicked abuse the gifts of God to excesse and wantonnes and as much as in them is corrupt them by an execrable prophanenes but the faithfull who vse them with good conscience consecrate them vnto the Lord. None can rightly say hee is the Lords then vnlesse he therewithall dedicates and consecrates vnto the Lord himselfe and all that he hath As touching the regions here mentioned by the Prophet it is not needfull for vs to discusse in what place euery one of them is situated Notwithstanding by the way we note that he speakes of such as lay Eastward and chiefly Arabia and the places neere adioining which he signifies by Kedar and Nebaioth Another absurd collection of the Papists The Papists haue also abused this place to proue that Kings came from the East Kings of the East to offer gifts vnto Christ wherein they shew themselues too ridiculous seeing the Prophet speakes of all sorts of people But they snatch