A commentary vpon the prophecie of Isaiah. By Mr. Iohn Caluin. Whereunto are added foure tables ... Translated out of French into English: by C.C.

THE XLIX. CHAPTER.

Vers. 1. Heare ye me, ô Iles, and hear∣ken ye people from farre, The Lord hath called me from the womb, and made men∣tion of my name from my mothers belly.

* 1.1HAuing discoursed of the re∣demption to come, hee now descends to speake of Christ, vnder whose leading, the peo∣ple were deliuered from the captiuitie of Babylō, as in old time they were out of Egypt. Now it was needful the former prophesie should be con∣firmed with this present doctrine: for they would hardly haue bin drawne to expect this redemption from the Lord, had he not set Christ Iesus before their eies, in whom all Gods promises are Yea, and Amen,* 1.2 2. Cor. 1.20. who only also is able to cheere vp and re∣fresh the fainting spirits: for wee are no lesse to looke for temporall saluation from him, then that which is eternall. Adde, that the Prophets are wont in speaking of the restau∣ration of y^e Church euer to mention Christ, not only because he is the minister thereof, [ 1] but also because our adoption is grounded [ 2] vpon him. The Iewes who haue any sparke of

sound iudgement do confesse, that this place is to be vnderstood of Christ only. But all haue not kept the order which we haue no∣ted. For the Prophet speakes not of Christ at the first brunt, but vseth this preface, for with∣out it the people could looke for no redemp∣tion, in regard their reconciliation with God depēded thereupon. Now that it might haue the greater efficacie, he brings in Christ him∣selfe speaking, not only to the Iewes, but to the nations beyond the seas, and to the strangers farre remote from the common wealth of Is∣rael, who are specified heere vnder this word iles, as we haue shewed in another place.

The Lord hath called me from the vvomb.] Some aske what this vocation is? for seeing we were elected in Christ before the foundations of the world, Ephes. 1.4. it followes that he is before vs, because he is the beginning and foundation of our election. It seemes the Prophet therefore hath spoken lesse then the thing imports, in affirming that Christ was called from the womb, seeing he was before all time. But the answer to this is easie, for the question is not heere touching Gods eternall election, whereby we are adopted for his children, but only of the establishing and consecration of Christ ordeined to this office, that wee should not thinke he intruded himselfe thereinto at ran∣don.* 1.3 For no man takes this honor to him∣selfe, but he that is called of God, as was Aaron, Heb. 5.4.5. So Christ tooke not vpon himselfe the office of the high Priest, but he which aduanced him to it, said, Thou art my sonne, this day haue I begotten thee, Psal. 2.7.

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

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

HE vseth two similitudes; to wit, the sword and quiuer, to expresse the efficacie of his doctrine:* 1.4 and then he shewes to what end he was called and dignified with so noble a title; namely, that he might teach: for that is it he signifies by the word mouth. Christ then was not sent of the Father to conquer by force of armes, as earthly Princes doe; but his con∣quest is obtained by the sword of the Spirit;* 1.5 that is to say, by preaching the whole coun∣sell of God, in which hee will be sought and knowne: for he is not to be found elsewhere. Now hee shewes what the force of his mouth is; that is to say, of the doctrine which pro∣ceedes out of his mouth, when he compares it to a sharpe sword. For the word of God is liuely in operation, and more piercing then all two edged swords: for it diuides betweene the soule and the spirit, and the ioints and the marrow; and is a discerner of all the intents of the heart. Heb. 4.12.* 1.6 He compares it also to an ar∣row, because it not onely hits neere, but also a farre off, and comes euen to them who seeme far remote.

But after Isaiah hath spoken of the effica∣cie of his doctrine, hee addes, that God will maintaine both Christ and it by his power:* 1.7 so as nothing shall be able to hinder the course thereof. For as soone as Christ opens his mouth; that is to say, as soone as the Gospell begins to be sincerely preached, the aduersa∣ries band themselues on all sides, and infinit enemies conspire how to suppresse it. So as this efficacie whereof he speakes, and which hee attributes to his doctrine, would not stand, vnlesse Gods protection and shadow came betweene, to abandon the aduersa∣ries.

But he speakes not heere onely of Christ, but of the whole body of his Church. I grant we must beginne at the head, but frō thence we must descend to the members, and apply it to all the Ministers of the word; which is heere spoken of Christ, in regard this effica∣cie of the word is giuen them, that their voice should not beate the aire in vaine, but that it should enter to the pricking of the heart: Acts 2.37. The Lord also causeth the trump of his word to sound, not in one place onely, but to the vtmost ends of the earth. Lastly, in regard, the Lord faithfully keepes them vnder the shadow of his hand, though they be subiect to many reproches, and that Satan on euery side assailes them; yet they breake not off their course, which experience might well haue taught vs. For there is not one of vs, but we had long since been vtterly rooted out by the secret and open practises of our enemies, had not the Lord been our defence. And truly I cannot but wonder, that any one Minister of the Gospell should stand safe,* 1.8 in the midst of so many & so great dangers. But the cause is, the Lord keepes them vnder the shadow of his hand, and hides them as shafts in his quiuer, that they should hot be hurt nor de∣stroied of their enemies.

Vers. 3. And he said vnto me; Thou art my seruant Israel; for I will be glori∣ous in thee.

THis verse must be ioined with the former.* 1.9 For heereby it appeares, that he speakes not of one man, but of the whole people: which the expositors haue not considered: for this place neither ought to be restrained

to Christs person, nor yet referred to Israel onely. But we must heere obserue the course of the Scriptures. When the body of the Church is mentioned, then Christ is placed in the middle, as it were, who vnder him com∣prehends the children of God. Wee heare what Saint Paul saith; The promises were made to Abraham, and to his seede. He saith not to his seedes, as speaking of many: and to thy seed, which is Christ: Gal. 3.16. For he comprehends not the multitude of children which came of Abraham according to the flesh, seeing all were not partakers of this blessing. Ishmael was reiected:* 1.10 Gal. 4.30. Esau was hated: Mal. 1.3. and many others were cut off.

When the people were deliuered from vn∣der the captiuitie of Babylon, the number of those which returned were very smal; for the greatest part reiected this excellent benefit of God. Where was this seede then? Euen in Christ who is the head, and vnder him con∣taines the rest of the members: for in him, by an inseparable band, is the whole seed assem∣bled and knit together in one. And in the same sense that Isaiah hath noted out Christ vnder the name of Israel, so also hath he com∣prehended the whole body, as the members vnder the head. Which is no new thing. For when Paul speakes of that vnion which is betweene Christ and the Church,* 1.11 hauing set it forth vnder the similitude of a mans body, he addes, euen so is Christ: 1. Cor. 12.12. And in this place the name of Christ is attributed vnto Israel: that is to say, to the whole companie of the faithfull, which are vnited to Christ as the members to the head. Afterwards, the Lord giues this title to the Church, which is the spouse of Christ, as the wife is dignified with the name and title of her husband.

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

Vers. 4. And I said; I haue labo∣red in vaine, I haue spent my strength in vaine and for nothing: but my iudge∣ment is with the Lord, and my worke with my God.

THe Prophet addes a grieuous complaint heere,* 1.12 in the name of the Church; yet so, as he begins at the head, as we haue said be∣fore. Christ then with his members com∣plaines, that he hath in a manner vtterly lost his labour: for after hee hath greatly praised and commended the efficacie of that word which issueth out of his mouth, vers. 2. now he shewes that it hath done little or no good notwithstanding: so as this glory which God requires to shine in the ministrie of his word, appeares very little. For Christ saith, he hath laboured in vaine, because men wil not repent,* 1.13 nor turne to God by the preaching of the heauenly doctrine. It was to great purpose that the Prophet added this. First, to teach vs that this fruit whereof he spake, shall not al∣waies appeare in the eies of men; for other∣wise we should be readie to call the truth of Gods word into question; and would also be brought to doubt, whether this doctrine, which is reiected of so many with such impu∣dencie, were the word of God or no. Second∣lie, that we might bend all our forces with in∣uincible constancie to performe our duties, and to commend the successe of all our la∣bours vnto the blessing of God, who will not suffer it to be fruitlesse in the end. And thus the Prophet meant to meete with a dange∣rous temptation, that by the rebellions of men, we should not faint in the middle of our course. And truly Christ so begins heere vvith a complaint, that he yet comforts himselfe by and by, knowing that nothing shall be able to direct him from the performance of his charge. And the text would be somewhat plainer, if wee reade it thus: Although my trauaile be in vaine, and that I haue spent my selfe vvithout fruit; yet it sufficeth that my vvorke is approued of my God. Vnto which appertaines that which is ad∣ded; but my iudgement is before the Lord.

Albeit then the fruit of our labours ap∣peare not before vs,* 1.14 yet must it content vs that they are done before that God whom we serue, and to whom our seruice is agreeable. For Christ exhorts and incourageth the faithfull Ministers to fight valiantly, vntil they haue o∣uercome this temptation: so as, setting light by the malice of men, they cheerfully goe on still in their calling, without suffering dis∣contentments or carelesnesse to hinder their course. If the Lord haue a purpose then to try our faith and patience, so farre as that it shall seeme we labour in vaine, yet must wee satisfie our selues with the testimonie of a good conscience. But if this consolation take no place in vs, then is it certaine that we are not carried forwards with a pure affection: neither doe wee serue God in this function, but the world and our owne ambition. Wherefore it is needfull for vs to haue our recourse to this sentence in such tempta∣tions.

In the meane while wee may note that the whole world, is accused heere of ingratitude,* 1.15

both by Christ and his Church: who so com∣plaine before God, that notwithstanding they ex∣postulate vvith the vvorld, in regard the do∣ctrine of the Gospell, vvhich is so effectuall in it selfe, vvorkes no better effects in the inhabitants thereof. But this fault wholly resteth in mens vnthankfulnesse and obstinacie, who reiect the grace which God offers them, and chuse wittingly to perish, rather then to be saued. They therefore which charge the Gospell of vnfruitfulnesse, and wickedly belie and slan∣der the blessed truth, scoffing at our labours as being idle and vnprofitable, and babble that it is the cause of commotions,* 1.16 and sets men together by the eares; let them now come forth and accuse the Sonne of God: let them consider well with whom they haue to doe, and what profit their impudencie will bring them in the end. For men are in all the fault, in that themselues make frustrate and void, the preaching thereof, as much as in them lieth. But the faithfull Ministers who are vexed in their soules to see men perish so miserablie by their owne fault, who also wast and kill themselues with sorrow when they haue triall of such an obstinacie, ought not∣withstanding to arme themselues with this consolation, and not to be so disquieted as to caft down the bucklers, though at sometimes it seemes best for them so to do. Let them ra∣ther meditate that Christ is partaker with them in this their burthen: for he speakes not only of himselfe, as we haue said before, but of all his faithfull seruants, who heere in all their names, as a carefull protector, enters their accusation for them. Let them therefore rest themselues vpon his defence, and leaue the maintenance of their cause vnto him. Let them make their appeale* 1.17 (as Paul doth) to the day of the Lord, 1. Cor. 4.4. and neuer stand to breake their braines about the lies, slanders, and outrages of their enemies; for as their iudgement is before the Lord, though the vn∣thankfull world disgrace them an hundreth times, so will God be the faithfull approuer and rewarder of their seruice. Contrariwise, let the wicked, prophane contemners of the word,* 1.18 and all hypocrites tremble; for when Christ shall accuse them, all their defences will not be worth a rush, neither shall any be able to absolue them from his iust sentence of condemnation. We must looke to it then that the fruit which should come of the Go∣spell, perish not by our fault, for God mani∣fests his glorie, that we may be made the dis∣ciples of Iesus Christ, and bring forth much fruit, Iohn 15.8.

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

* 1.19HE confirmes the former sentence, and sets before vs a more full consolation by a repetition of the duties of his calling, and the testimonie of his owne conscience. And this ought to be a strong tower for vs to run vnto; for nothing disquiets nor troubles our minds more, then when we be vncertaine vn∣der whose leading it is that we enterprise this or that. Isaiah therefore brings vs to the cer∣tentie of our vocation. First then the faith∣ful [ 1] Ministers say with Christ their Prince and Captaine, that God hath formed them, in re∣gard he alwaies endues them whom he sends and calles to the office of teaching, with ne∣cessarie gifts, for they draw all the graces wherewith they are furnished from the only fountaine of grace the holy Ghost. Thus then in the first place God hath set his seale vpon Christ: next vnto him, vpon all his Ministers, [ 2] whom according to their measure he fits and prepares, that they may haue wherewithall to execute their charge. There withall he sets downe the end of their calling: for the A∣postles and teachers of the Church are or∣deined and sent to gather the scattered flock of Christ together, that all his sheep may be folded vnder him into one bodie. For there is a wofull scattering in the world, but in Ie∣sus Christ all are gathered in, as S. Paul saith Ephes. 1.10. other band of vnitie there is none.

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

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

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

Will not Israel be gathered then? yet shall Christes Ministrie lose no iot of glorie there∣by. For if men be not gathered, the burthen will lie whollie vpon their owne necks. In

which sense Saint Paul affirmes, that although the preaching of the Gospell be a sauour of death vnto death in the reprobates, yet euen that is a sweete sauour vnto God, who by the meanes of preaching, will make the wicked the more without excuse. God is glorified double, if the effect answer his desire. But, if the Ministers of the word, hauing omitted no part of their duties, shall (to their griefe and smart I confesse) see no fruits to come of their labours; yet let them not repent that they haue heerein pleased God, whose approbati∣on is heere opposed to all the peruerse iudge∣ments of the world. As if the Prophet should say; Be it that men abhorre you, and charge you with many faults; yet must you swallow this, and much more too with patience: for God hath another end, and will crowne your patience with glorie and honour, which the wicked so proudly and scornefullie de∣spise.

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

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

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

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

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

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

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

Vers. 7. Thus saith the Lord the re∣deemer of Israel, and his holy one, to him that is despised* 1.20 in soule, to a nation that is abhorred, to a seruant of rulers; Kings shall see and arise, and Princes shall wor∣ship, because of the Lord that is faithfull: and the holy one of Israel which hath cho∣sen thee.

ISaiah goes on with the same argument, that the people might conceiue a better hope in their minde, touching their estate & con∣dition, when they should see themselues af∣flicted vnder so many tedious calamities. And the rather to confirme his saying, hee calles God, who promised to performe these things, the redeemer of Israel. But may some obiect; [Obiect.] How can these things stand together; that God should bee called the redeemer of his people, whom he suffered to be ouerwhelmed with miseries? For where was this redemption and sanctification become, seeing the people had iust cause to complaine of their pouer∣tie and calamities? I answere, [Ans.] that the me∣morie of that which had fallen out long be∣fore, is heere propounded and set before them, to minister vnto them matter of hope and trust. For the Iewes being pressed with despaire, the Prophet preuents it by aduer∣tising them, that that God which in times past had deliuered their fathers, is now no lesse almightie then he was then. Albeit then for a time, hee withdraw the light of his counte∣nance from them, to exercise and trie their faith, yet hee commands them not to cast a∣way their confidence, because their certaine and full redemption is in his hands: and yet they were heerein to looke farre aboue the reach of humane reason. This therefore is a very excellent place:* 1.21 out of which we may ga∣ther how carefully we ought to beleeue God when he speakes, albeit he doe no forthwith accomplish that which hee hath promised, but suffers vs to languish vnder afflictions a long time.

Some translate the word Veze, Contemned: others, Contemptible; which I approoue of. But this augments the miserie of the people, when the Prophet calles them despised* 1.22 in soule: for many are despised of others, who notwithstanding are worthy of honour, in re∣gard of the graces wherewith they be indued: or being puffed vp with pride, cease not with an higher contempt, to treade vnder their feete the contempt of others. But Isaiah af∣firmes, that the Iewes are not more despised and contemptible in the eies of others, then they are in their owne. Thus then hee notes out an exceeding ignominie and low estate; therewithall comprehending the affliction of the Spirit: to teach them that God shall come in fit time to succour them, when they shall be throughly humbled.

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

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

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

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

Because the holy one of Israel who hath chosen thee, is faithfull. See the cause of this great astonishment, touching the honour which Princes shall performe to God; to wit, because they shall acknowledge his faithful∣nesse and constancie in his promises.* 1.23 For the Lord would not be acknowledged faithfull from a bare and naked imagination, but from experience it selfe; to wit, in the preseruation and protection of his people, whom hee hath adopted. Hence therefore let vs learne not to iudge of Gods promises by our present e∣state, but by his truth and faithfulnesse: so as when we perceiue nothing but death and the graue to compasse vs round, yet wee may re∣member this sentence, by which the Lord calles vs to him, euen the vile and contemp∣tible.* 1.24

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

In the end of the verse, the Prophet re∣peates that which he touched before; to wit, that this people were set a part to bee the Lords. But in election we must seeke the begin∣ning of sanctification: for the people were the holy inheritance, because God had vouchsa∣fed of his meere grace to chuse them. Isaiah, then means that secret will of God, from whence sanctification flowes; that Israel might not thinke they were chosen for their own deserts.

As if he had said, The Lord which hath elected thee shewes, that thou art so indeed by the effects. As wee ought then to acknowledge Gods faithfulnes and truth in our saluation, so must we attribute this saluation only to our free election. And yet it behoues euery one that will partake in so great a benefit,* 1.25 to be a portion of the true Israel, that is to say, of the Church, out of which there is neither truth nor saluation to be found.

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

FRom this verse we may yet more clearely gather that which we haue handled in the beginning of this Chapter, to wit, that the Prophet so speakes of the whole body of the Church, that he begins at the head thereof. And this, as I haue said, ought to be well ob∣serued, for the expositors haue bauked it, and yet without it we shall not be able to make these verses to cohere. S. Paul plainly shewes this, in applying this very sentence to the whole Church, 2. Cor. 6.2. But yet that which followes, I vvill giue thee for a couenant of the people, sutes to none but Christ only. How shal we make these things agree then? To wit, if we shall consider that Christ is not so much his owne as ours.* 1.26 For he was not borne; nei∣ther died be, nor rose againe for himselfe. He was sent for the saluation of his people. He seeks nothing at our hands: for he stands in neede of nothing. Thus then, God makes his promises to y^e whole Church: and Christ, who is as it were the suretie or pledge be∣tweene both, receiues these promises, and procures nothing to himselfe by them, but altogether for the Churches behoofe, for whose saluation he was sent. He speakes not then of Christ, as singling him out by him∣selfe, but as of one that is ioined and made one with his Church for euer. It is an inesti∣mable fauor then which the father shewes vs when he heares his sonne for our sakes: yea, that he directs his speech to his sonne whilest he is speaking of our saluation. For by this we may perceiue how neere the coniunction is betweene Christ and vs.* 1.27 He represents our person. He hath nothing which is not ours: and is heard of his Father in respect of vs.

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

This place serues to set forth the commen∣dation of Gods word,* 1.28 without which, there is no enquiring after saluation: as also S. Paul saith, 2. Cor. 6.3. where he shewes that Gods fauor is plainely manifested vnto vs in the preaching of the Gospell, so as that which is written heere touching the day of saluation, is thereby accomplished. Thirdly, the Prophet admonisheth vs, that when the Gospell is sent to any place, there God discouers a sure pledge of his fauor,* 1.29 and good will. For is it not euident that he pities vs, when he so gra∣ciouslie allures vs to himselfe? He might let vs erre in darknes without this light, but it comes vnto vs only from his free grace, that so he might remoue all doubtings and stum∣bling blocks out of our way. Let vs lay it vp in our hearts then, to wit, that this mercie whollie depends vpon God his free will.

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

We are also to note that these prophesies were not to be restrained to a certaine time, seeing they appertaine to the Church to the worlds end.* 1.30 For when wee begin at the re∣demption out of Babylon, we must come for∣ward til the redemption purchased by Christ, of which the first deliuerance was but as it were a preparatiue. And seeing there are still certain reliques of this seruitude remaining, it must continue to the worlds end, at which time all things shall be restored, and set a∣gaine into their perfect estate.

J vvill giue thee for a couenant.] Hence it ap∣peeres, that whatsoeuer was said of Christ be∣fore, was not promised in regard of his owne particuler profit, but for our sakes. For he was ordeined to be the pledge of the couenant, because the Iewes by their sinnes made a di∣uorce between God and them, who had con∣tracted a perpetuall couenant with them. The renuing of this couenant then, which was broken or disanulled, is attributed vnto Christ. In which regard, that which Paul saith, Ephes. 2.14. and 17. is to be noted: Christ is our peace which hath made of both one, and hath preached peace as well to those that are far off, as to those that are neere. But our Pro∣phet had a speciall eie to that horrible dissi∣pation,

which none but Christ alone was a∣ble to remedie. It remaines now then, that we apply this grace to our vse: wee (I say) who were strangers and enemies, far from the co∣uenant of grace in respect of the Iewes, be∣fore the Gospell was published; without which, we had neuer tasted of our reconcilia∣tion with him. Christ then was giuen for a co∣uenant to the people, because there was no o∣ther way to come vnto God, but through him. The Iewes were then the onely people;* 1.31 but the partition wall being broken downe, all, both Iewes and Gentiles haue bin gathe∣red into one body.

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

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

* 1.32BEhold heere a description of the change, that happens at Christs comming. Not∣withstanding it is very sure that the Prophet meant in this place, to giue some consolation to the Iewes, things being then in such a des∣perate state, to the end their restauration might not seeme incredible; no, not albeit they lay in darknesse of death. Yet in generall termes, he shewes wherein the office of Christ consists; to wit, in restoring the desolate heri∣tage: vers. 8. For before his comming, we lie manacled hand and foote vnder a miserable slauerie, and are plunged into the darknesse of hell. By these two similitudes then he shewes, that wee are wrapped in all sorts of miseries, as long as Christ is absent from vs. For by darknesse, he excludes vs from all the benefits which appertaine to Christs kingdom•••••• as faith, righteousnesse, holinesse, truth, and the [ 1] like graces: wee are in darknesse then, till [ 2] Christ say; Shew your selues: we are bound till he cry, Goe forth. Now there is great weight in the clause; That thou maiest say: for hee shewes that the preaching of the Gospell, is the meanes by which we are deliuered. If we then desire the libertie and the light of Gods king∣dome, let vs hearken vnto the voice of Christ, for else we shall be oppressed vnder the per∣petuall tyrannie of Satan.

Where is now the libertie of our free will?* 1.33 For whosoeuer attributes to himselfe light, reason, or vnderstanding, can neuer haue part in this deliuerance by Christ. Why so? Because libertie is promised to none but to such as acknowledge themselues captiues; nor light and saluation to any, but to such as con∣fesse themselues to sit in darknesse.* 1.34

Moreouer, in that he promiseth Gods chil∣dren that their pastures shall bee in all waies, and in all high places: by these similitudes hee shewes, that those who are vnder the prote∣ction of Christ, shall fare well: for he is a vi∣gilant and carefull shepheard, and furnisheth his flocke with all things necessarie: so as no∣thing can bee wanting vnto them, that ap∣pertaines to their soueraigne good. This ad∣uertisement was of great vse for the Iewes, in that time in which they were to passe thorow hot & scorched paths, and to come at length into a land wasted and desolate. The Prophet therefore saith; that albeit humane helpes should faile, yet God of himselfe is rich e∣nough to supply all their wants. This is the reason why the Spirit of God delights so much in comparing the faithfull to sheep; that feeling their owne weaknesse, they might wil∣lingly and wholly submit themselues to bee gouerned vnder the protection of this good shepheard: Iohn 10.11.

But withall it is very likely that the faith∣full are admonished not to affect great deli∣cates,* 1.35 for they shall neuer taste of such abun∣dance, but they shall feele many wants ming∣led therewith. Besides, it is not fit they should bee pampered or full fed, in regard they are subiect to many dangers: for wee know that the vvaies are fraught with theeues and ene∣mies, and the tops of the mountaines are for the most part barren and dry. The Church of Christ is so defended then, that she is neuer far from assaults and outrages of enemies, and so re∣plenished, that yet she dwelles in vvaste and terri∣ble deserts.* 1.36 But howsoeuer her enemies inui∣ron her on euery side, yet the Lord protects her from their violences. If we be in hunger or want,* 1.37 he is ready to furnish vs with all ne∣cessaries in abundance, and to nourish and sustaine vs: yea, in these necessities, we better perceiue the care he hath of vs, then if wee were in a place of the greatest safetie.

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

THe Prophet confirmes that which was said in the former verse;* 1.38 to wit, that God hath prouision ready to sustaine the Iewes in the way; so as no necessaries shall be wanting vnto them. And no doubt hee puts them in mind of that time in which their fathers were readie to perish in the desert for want of foode; in which necessitie, God gaue them

Manna from heauen the space of forty yeers: Exod. 16.35. Also in speaking of the shadow against the heat, it is certaine that he hath re∣spect to the pillar of a clowd, wherewith the Lord couered them by day, to the end they should not bee parched vp with the heate of the Sunne: Exod. 14.21. For the Prophets are wont, as we haue said, to mention the peoples departure out of Egypt, as oft as they were to confirme their harts in the assurance of Gods goodnesse, either towards all in generall, or towards any one in particular. In that hee mentions the springs of vvaters, he also alludes to those waters which issued out of the rocke, when the people were almost dead for thirst. For these things fell not out in the deliue∣rance of Babylon, but in putting them in re∣membrance of former benefits, the Prophet sets before them the power of God, which hath alwaies bin sufficient to procure the sal∣uation of the Church.

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

* 1.39HE heere expreslie and fitly mentions the peoples returne: for to what purpose should hee promise such felicitie vnto the Church, vnlesse they had been restored to their first libertie? Hee signifies then that all obstacles and impediments shall be remoued, which might any way hinder their passage: and that the mountaines, the toppes whereof might seeme impossible to be climbed, shall be made passeable and easie to bee attained. In a word, that hee will make all rough and hillie places smooth, that they may with ease returne into Iudeah. When the Church then was to bee restored to her perfect estate, no lets whatsoeuer, were they neuer so great, were able so to ouermatch the Lord, but that in the end hee would easily ouercome them all.

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

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

WHereas some think the Prophet notes out heere the foure quarters of the world, it hath no great likelihood.* 1.40 And yet I reiect not this opinion altogether, because it is probable, & agrees with many other texts of Scripture. First hee saith, these shall come from farre: then hee addes some particulars, for an exposition of the generall sentence. In stead of Sinis, some reade Sinius: and the Hebrewes themselues reade it diuersly. Saint Ierom* 1.41 thinkes it is meant of the south part from Mount Sinai, lying towards the South. And this is the most receiued opinion. Others thinke it to be the name of a citie or region, called Sienes, situated towards the turning of the Sunne, when it is at the highest. But these opinions make nothing for the expla∣nation of our Prophets meaning, which is cleere and manifest in it selfe. For doubtlesse hee speakes of such as were farre remote, and scattered in diuers quarters, whether they were to be gathered in frō the North parts, or beyond the seas. Isaiah then so promiseth the returne from Babylon, that therewithall hee also extends this prophecie to Christs time: as wee may easilie gather from that which we haue said, Chap. 36.6. For we must still hold this principle,* 1.42 that the second birth of the Church vnder the Kingdome of Christ, is heere described: for he not onely promi∣seth that the Iewes shall returne to Ierusa∣lem to reedifie the Temple; but that those also, who before were strangers from the Church, should be gathered from out of all quarters of the world.

Vers. 13. Reioice, O heauens, and be ioyfull, O earth: brast forth into praise, O mountaines; for God hath comforted his people, and will haue mercy vpon his* 1.43 afflicted.

THough hee exhorts and stirres vp all the faithfull to thanksgiuing:* 1.44 yet hee hath a speciall drift to confirme that promise, which otherwise in it selfe seemed doubtfull. For our consciences wauer, and are perplexed in affliction: so as it is an easie matter to settle them firmely vpon the truth of Gods promi∣ses. In a word, either men stagger, tremble, fall, or vtterly despaire. For if the least feare, distresse, or affliction doe but arise, much a∣doe there is to fasten any consolation vpon vs. For this cause we haue neede to haue our faith confirmed by all sorts of arguments. See the reason then why Isaiah speakes so glori∣ouslie of the benefite of this deliuerance; namely, to the end that the faithfull, who saw nothing round about them but ruine and death, might notwithstanding bee of good co••••ort, and in hope to wait for an happie change. Hee sets the deliuerance therefore before their eies, as if it were alreadie accomplished; that so they might haue all matter of ioy and reioi∣cing: though at that time there appeared nothing but cause of sorrowe and mour∣ning.

As oft as the Lord therefore promiseth a∣nie mercie,* 1.45 let vs euer bee mindfull to ioine praise and thanksgiuing thereunto, though we see not the accomplishment thereof: that

so wee may the better vvaken our drowzie spi∣rits: next, let vs lift vp our eies also to Gods power, by which he ouerrules all creatures both in heauen and in earth: for he no soo∣ner beckens with his finger, but they all stand vp together, as it is in Chap. 48.13. to fulfill his commandement. If the signes of his ad∣mirable power then do euery where appeere, shall wee thinke he will not make the same much more glorious and admirable in the saluation of his Church? Vnder this figure then Isaiah teacheth, that neither the heauens, nor the earth can yeeld a more acceptable ser∣uice vnto God, then when they ioine and combine themselues together to aide the Church.

Moreouer, that the faithfull should not sinke vnder the weight of the calamitie, be∣fore he promiseth that God will comfort them, he exhorts them quietly to susteine their sor∣rowes. For by the word poore, he signifies that the Church in this world is subiect to many afflictions. Therefore that we may be fit to partake of Gods mercie, let vs learne vnder the crosse, and vnder many miseries, teares, and grones, to wait till we attaine vnto the possession of it.

Vers. 14. But Zion said, The Lord hath forsaken me, and my Lord hath for∣gotten me.

* 1.46THe Lord minding further to amplifie his grace, complaines that the hearts of the Iewes were so closed vp, that they had almost discouraged him, had not his infinite boun∣tie surmounted all their peruerse imaginati∣ons. Yet therewithall he indeuors to correct this vice, that they might ioyfullie imbrace, and (as it were) see the promised deliuerance before hand which was offred them: as also that seeing his forwardnes to succor them, they on the contrarie might prepare them∣selues to hope well. But this doctrine doth now also appertaine to vs, for when God de∣ferres his help, all of vs for the most part are too much perplexed, wee thinke by and by God hath forsaken and reiected vs. And thus despaire easily preuailes, vnlesse we be wise to preuent the same betimes: which we ought to do, lest we be bereaued of Gods grace.

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

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

TO correct this distrust, to the complaint he addes an exhortation ful of sweet con∣solation.* 1.47 For by a very fit similitude he shews what great care y^e Lord hath ouer his Church in comparing him to a mother, whose entire af∣fection and care is so great towards her child, that the fathers loue in comparison thereof is as nothing. He propounds it not then, you see, in the example of a father, which not∣withstanding is often vsed: Deut. 32.6. 2. Cor. 6.18. but that he might the better expresse his singular loue, he rather compares him to a mother: and he names not children only, but the fruit of the vvomb, to which vsuallie the woman beares much greater affection. For the loue that a mother beares towards the little one which she nourisheth and suckleth at her brest, is almost vnutterable. Also what care doth she vse, euen to spend many nights together without sleepe, by reason of the fro∣wardnes of the childe! And to speake all in a word, she spares not to wast and consume her selfe dayly, so as her loue makes her cleane for∣get her selfe. And this care wee see is not only in the reasonable creatures, but in the vnrea∣sonable also: yea, euen in wilde beasts, who yet are gentle and louing in this behalfe, howsoeuer otherwise they be of cruell and fierce natures.

Now in regard women sometimes proue more vnnaturall then wilde beasts, yea, and ouercome them in crueltie, by neglecting the fruit of their bodies, the Lord addes, that if this should fall out, that yet he will neuer forget his people. For the firme and vnmoueable affe∣ction he beares vs, farre surmounts the vehe∣ment loue and amitie of all fathers and mo∣thers in the world. Let vs then call to minde what Christ saith, Math. 7.11. If you which are euill can giue good things to your children, how much more will your heauenly father! Is it possible that he should emptie himselfe of this fatherly affection? No verily. Men which are of peruerse natures, and loue thē∣selues, yet will not neglect their children, and will the Lord (the fountaine of mercie, who needs nothing, but giues to all men li∣berallie, and hath not the lesse) neglect his Church? Wherefore howsoeuer it falles out sometimes that mothers reiect and forsake their children (which yet is prodigious) yet notwithstanding, God, who loues his chil∣dren with a stable, constant, and perpetuall loue, will neuer reiect them. To conclude then,* 1.48 our Prophet heere sets out the inesti∣mable care of God, who watcheth night and day for our saluation, to assure vs, that he will neuer leaue nor forsake vs, though we be tos∣sed

to and fro with many and great cala∣mities.

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

* 1.49BY another similitude he sets forth this in∣estimable care that God hath ouer vs. We vse to say in our common prouerb, That one hath that vpon his fingers ends, which is seri∣ouslie imprinted in his memorie. And when Moses commands a dayly meditation in Gods law, he saith, Thou shalt bind them vpon thine hands. Deuter. 6.8. that so they might al∣waies haue Gods commandements before their eies. Heere our Prophet vseth the same similitude, as if he should say, I can no sooner looke vpō my hands, but I behold thee there: I beare thee so ingrauen vpon my heart, that nothing is able to blot out the remembrance of thee: In a word, I can not forget thee, but I should also forget my selfe. True it is that GOD hath neither hands, nor any bodily shape: but thus it pleaseth the holy Ghost to stoupe downe to our slender and weake ca∣pacities, that he might the better set forth the infinite loue which he beares vs. And be∣cause the Church is in many places called the Temple, or Citie of God (whence also comes that similitude of building so much fre∣quented in the scriptures, Psal. 102.16. Ier. 24.6. Math. 16.18.) therefore the Prophet brings in the similitude of vvalles: by which hee notes out the quiet and peaceable estate of the Church: as if he should say, I will alwaies see that Ierusalem shall florish, and be in good plight. Whence also we obserue, that heere is set forth vnto vs a right order of go∣uernment and discipline,* 1.50 whereof the Lord will be the perpetuall protector and defen∣der, as himselfe heere protests. Let vs also re∣member that this prophesie tooke place in that wofull desolation when the walles of Ie∣rusalem (which were the liuely image of the Church)* 1.51 were throwne downe, the Temple raced, good gouernment abolished, and in a word, when all things were out of ioint, and almost brought to vtter confusion: for he promiseth that all the Churches priuiledges shall forthwith be restored to their first per∣fection.

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

HE amplifies that which he touched in briefe in the former verse:* 1.52 for his speech might haue bin esteemed ridiculous & vaine, concerning this continuall care that God hath ouer the Church, and her walles, which he now suffered to be raced to the very foun∣dations. For this cause, I say, he addes an ex∣position, to wit, that it is ruinated indeed, but ere long it shall be reedified anew.

From this word builders, wee may gather wherin the right way of repayring the church consists;* 1.53 namely, if the Lord bee pleased to send forth master Carpenters and Masons to frame it anew. Secondly, in driuing out the de∣stroiers, which build not, but breake downe. For albeit God can build vp his church with∣out the helpe of men, yet is he pleased to vse their labours: and howsoeuer he finisheth the whole building himselfe alone, by the secret worke of his holy Spirit, yet hee blesseth the indeuors of his seruants, that the same should not become altogether vnfruitfull. To him we must pray, and from him alone wee must expect workemen; for hee is able to fit them with gifts and graces, and to appoint out to euery one his taske, as Saint Paul saith, 2. Cor. 3.5. Thus wee are then, not onely to pray that God would send forth labourers into his haruest, but also that he would furnish them with power and efficacie,* 1.54 that they may not bestow their paines in vaine. Is the doctrine of the Gospell then preached with some fruit? It comes to passe by the singular good∣nesse of God.

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

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

HE awakens the Church by setting her de∣liuerance before her eies,* 1.55 to the end she might view this so glorious a worke, & might behold the troopes of men which should flow in vnto her on euery side. Now as this gathering together, serued to sustaine the mindes of the faithfull in captiuitie: so was it their duties, who saw it accomplished indeede, to render thanks vnto God. Whence it appeares, that this prophecie was of good vse in both the times; as well whilest their deliuerance was yet hidden vnder hope, as when it was rati∣fied by the effects. And albeit also he speakes to the Church in generall, yet this speech belongs to euery one in particular that 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 diligent∣lie 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 cōceiue any hope, but are euer and anon plunged into de∣spaire, 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:* 1.56 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;* 1.57 to wit, in hauing many chil∣dren gathered into her lap by forth, and go∣uerned by the Spirit of God. Behold the true beautie; behold the glorie of the Church; which otherwise is deformed, and ill fauou∣red, yea torne and rent in pieces, if she be de∣stituted of these ornaments. Heereby we see that the Papists haue great skill in discerning of the right ornaments of the Church•• for they please themselues in nothing but crucifixes,* 1.58 paintings, images, stately buildings, gold, pre∣cious 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.* 1.59 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?* 1.60 What are we to doe then? Let vs deliuer our soules from despaire, by staying our selues vp∣on 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 thē that shal dwel in it: and they that deuoure thee shall be farre away.

HE confirmes that which went before,* 1.61 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 inha∣bited againe; and that in such wise, as the land shall not be large enough to containe so ma∣nie inhabitants. He vseth a similitude of a Ci∣tie broken downe, whose walles and buil∣dings are reedified: vnto which also the people flow in such troopes, that the bounds thereof must be inlarged, because the first cir∣cuits 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,* 1.62 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 wic∣ked, 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,* 1.63 and vnder another figure, promiseth the Chur∣ches restauration. Now he compares her to a widow (or rather to a wife) that is barren: to set forth the miserable and desolate condi∣tion of this people, who were oppressed vn∣der 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 incor∣porated into one body with them. Wee are not to maruell then if he cōpares the church as a barren vvife, for shee conceiued no more children in her wombe. In former time the Iewes florished; but now their kingdome was torne in sunder, their power vtterly ouer∣throwne, and their name in a manner buried in obliuion, when they were led into capti∣uitie.

Hee promiseth then that the Church shall come forth of these sinkes, and that she who now sits solitarie, shall returne to her first e∣state. Which is signified by the word againe •••• for thereby he assures them, that God was a∣ble to render them that againe, which in for∣mer time he had bestowed vpō 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 gi∣uen to her that was a widow and barren.

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

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

* 1.64BY these words he shewes, that the restau∣ration of the Church whereof he now speakes, shall be admirable: and therefore he brings her in wondring, yea astonished, that she is exalted by so extraordinarie and vnex∣pected a maner. And to say the truth, this is no superfluous description. For the children of God, and of the Church, are not made new creatures by the will of flesh and blood, but by the secret vertue of the holy Ghost; nei∣ther are they borne into this world as we see men dayly haue a new of-spring to replenish common-wealths, for naturallie we haue no part in the kingdome of God. If any man then will but consider of this new and vnac∣customed change, and then by what meanes the Church was multiplied and nourished a lōg time in her poore estate, he shall be constrei∣ned to admire and vvond•••• thereat.

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

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

Besides, the Church is called barren, not because God euer forsakes her, but in regard his gracious presence doth not alwaies ap∣peare. We saw a wofull spectacle of this bar∣rennes* 1.65 when the Lord to punish mens ingrati∣tude tooke from vs his blessed truth, and suf∣fred vs to walke and erre in darknes, then we might well say that shee was a widow and barren indeed, when she was left quite desti∣tute of children. Hence also we may perceiue how foolish the Papists are, in that they will alwaies haue Christ so to dispose of his Church, that she must neuer know the state of widowhood nor barrennes. For howsoe∣uer the Lord at no time vtterlie reiects his Church, yet he often withdrawes from her the signes of his presence, because of the worlds vnthankfulnes.

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

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

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

ISaiah cōfirmes that which he said erewhile, to wit,* 1.66 that y^e Lord would cause the Church which a long time was a widow and barren, to bring forth an innumerable of spring, so as her selfe should be constrained to admire at her owne fruitfulnes. And this he doth to remoue all scruples and doubtings, which peraduenture might arise in their minds. But

the Lord pronounceth, that he will not only giue children to his Church among the Iews (as in former time) but among the Gentiles also: and yet he shewes, that this generation shal be spirituall, to wit, by the grace of adop∣tion. To which purpose appertaines the simi∣litude of the standard, for thereby he incou∣rageth the faithfull to hope for a new kinde of generation, far different from that which we see in the common course of nature. It was necessarie then that the Lord should set vp his standard, and to discouer his secret po∣wer by the preaching of the Gospell, that a∣mong so many sorts of languages and diffe∣ring dispositions, he might bring children to the Church, and to be made one with her in the same faith, euen as brethren gather toge∣ther into the lap of their mother.

Those are deceiued who by the metaphor of the hand, and standard, thinke the preaching of the Gospell is only signified, separating it from the efficacie of the holy Ghost, for both must be conioined together.* 1.67 The vertue of the holy Ghost must in no wise be separated (I say) from the preaching of the Gospell, wit∣nes [ 1] 2. Cor. 3.6. We must run therefore to this [ 2] hand of God, and to this standard, when we see the Church oppressed vnder the tyrannie of the wicked. For albeit they be euer plotting all sorts of mischiefe vtterlie to ouerturne it, yet is Gods hand stronger then all,* 1.68 and men in the end shall gaine nothing by resisting him, for at last he wil subdue and bring down their rebellion, that his Church may haue some breathing time in despite of them all. In that he promiseth the childrē of y^e Church shall be brought in betweene the armes, and vpon the shoulders, it is a figuratiue maner of speech, in which he would signifie that God will no way be hindred, when he meanes to gather his Church from the scattering, wher∣in he shal find her, because all the Gentiles shal help him. And howsoeuer this be in the first place to the banished and dispersed Iewes, yet no doubt it is to be extended vnto all Gods elect in all places, who are, or shall be receiued in, to participate of the same grace.

Vers. 23. And Kings shall be thy nur∣sing fathers, and Queenes shall be thy nur∣ses: they shall worship thee with their fa∣ces towards the earth, and lick vp the dust of thy feet: and thou shalt know that I am the Lord: for* 1.69 they shall not be ashamed that wait for me.

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

Whence we note, that a speciall and parti∣cular dutie is heere required of Princes,* 1.70 be∣sides their ordinarie profession of the Chri∣stian faith. Why so? Because the Lord hath clothed them with power and authoritie, to the end they should prouide for the Chur∣ches good, and also procure the glorie of God. I grant this dutie belongs to euery one, but by how much the greater power Princes are indued withall, the more carefull should they be to imploy their studies and paines a∣bout these things. That is the cause why Da∣uid expresly names them, and exhorts them to be wise, to serue the Lord with feare, and to kisse his Sonne, Psal. 2.10.11. Hence also we may discerne of their follie and madnes, who affirme that Kings can be no Christians vn∣lesse they giue ouer this office and dignitie.* 1.71 For this was accomplished vnder the king∣dome of Christ, when Kings being conuerted vnto God by the preaching of the Gospell, came to this hie degree and dignitie, which far surmount all sorts of rule and principali∣ties, to wit, to be the nursing fathers, and de∣fendors of the Church.

The Papists thinke none can be right nur∣sing fathers to the Church vnlesse they leaue vnto Priests, Monks, and idle bellies, great re∣uenues, large possessions, & fat prebendaries, to fatten them vp as swine in a stie. But this nourishment tends to a far other end, then to cramme and stuffe the guts of such a compa∣nie of insatiable gulphs.* 1.72 For the question is not here touching the inriching of their hou∣ses, who vnder a fained pretence of holines will needs be taken for the Ministers of the Church (who haue bin the only poysoners and corrupters of the Church of God, with the deadly venome of the whores cup) but [ 1] rather to roote out Superstitions, and vt∣terlie [ 2] to ouerthrow all Idolatrie, to aduance [ 3] the kingdome of Christ, to conserue the [ 4] puritie of doctrine, to remoue scandalles [ 5] and offences, and to purge out the fil∣thie dregges of false doctrine, whereby the wholesome doctrine of God is corrupted, and whereby his glorie is darkned and ob∣scured.

When Kings haue taken order for these things, then are they also to furnish the Pa∣stors* 1.73 and Ministers of the word with all things necessarie, let them relieue the poore, and looke that the Church susteine not by their negligence beggerie, or vn∣decent wants. Then let them erect Schooles, and endow them with sufficient pentions* 1.74 for the teachers: let them foster and che∣rish Studients, let them build Hospitals for the aged and diseased, and performe other offices which serue for the maintenance and

conseruation of the Church. But these exces∣siue expences superfluouslie bestowed to∣wards the founding of Masses and Orato∣ries, and imploied for the making of ves∣sels of gold and siluer, rich & gorgeous vest∣ments, in which Papists glory and brag; only serues for a pompe and ambition to corrupt the pure and sincere nourishment of the Church; yea, to choke and extinguish Gods seede, which is the onely food by which the Church liues.

Now when we see things otherwise carried at this day; to wit, that Kings in stead of nur∣cing fathers to the Church, become tormen∣tors & destroiers of the Church,* 1.75 that the true doctrine is reiected, the faithfull Ministers banished, and that greasie idle paunches, in∣satiable gulfes, and supposts of Satan are put in their roomes, (for to such, Princes distri∣bute their riches: that is to say, the blood of the people which they haue sucked) when al∣so those Princes, who otherwise being faith∣full, yet wanting power, and therefore hauing little or no courage to defend the word, or to maintaine the church. Let vs acknowledge that this is the iust reward of our iniquities, and let vs confesse that wee be vnworthy to inioy such good nurcing fathers. Notwithstan∣ding after these so horrible ruines, wee must be euer waiting and looking for the restau∣ration of the Church; and for such a conuer∣sion of Kings, as that they shall shew them∣selues fathers and protectors of the faithfull, and such as shall constantly vphold the do∣ctrine of the word in their dominions.

They shall licke the dust of thy feete.] The Pa∣pists in like manner offer violence to this place, to establish the tyrannie of their Idoll: as if forsooth, Kings and Princes could not otherwise shew themselues the true and law∣full seruants of God, vnlesse in his stead they should fall downe at the feete of their disgui∣sed head of the Church. This they account a testimonie of great seruice done to God, when they will abase themselues to kisse his feete with great reuerence. But first of all, if they will know what an opinion we ought to conceiue of such an idolatrous and barba∣rous reuerence, let them learne it from Saint Peter,* 1.76 whose seat they brag to hold: for hee would not suffer Cornelius the Centurion to doe him such reuerence: Act. 10.26. Let them also learne it from Saint Paul,* 1.77 what to doe in this case, who rent his garments, and reiected this honour with great detestation: Act. 14.14. Is any thing more absurd then to say that the Sonne of God, in stead of ordaining a Mini∣ster of the Gospell, should consecrate a pro∣phane King,* 1.78 exercising a Persian-like pom∣pous state, vtterly insupportable? But let vs remember that whilest the Church is a pil∣grime in this world, that shee may bee hum∣bled, and that shee may bee conformed to Christ her head, shee is subiect to the crosse. And if her enemies giue her any rest,* 1.79 yet you shall perceiue that her chiefest glory and beautie consists in modestie. Whence it fol∣lowes, that shee is stripped of her ornaments, when shee is decked with a prophane arro∣gancie.

The Prophet then by these words vnder∣stands nothing else but that adoration by which Princes humble themselues before God, and that obedience which they yeeld to his word in the Church: for we must care∣fully beare in mind what hath been said be∣fore; to wit, that the honour which is done to the Church, must neuer be separated from her head.* 1.80 For this honour and seruice ap∣pertaines vnto Christ: and if it be in any sort attributed to the Church, it is in such wise, that it alwaies remaines intirely to her onely head. Adde also that Kings doe not submit themselues to the true religion, that they should beare the yokes of men, but that they might submit themselues to the doctrine of Christ. Who euer he be then that reiects the Ministers of the church, and refuseth to beare the yoke which God imposeth vpon all his seruants by her hand:* 1.81 such a one hath no communion with Christ, neither can hee be the child of God.

For those that vvait for me, &c.] I take the word Ascher, for a particle of rendring a rea∣son: for the words runne on so in a line, that those who diuide them, doe much darken the Prophets meaning. For by this argument, he proues that it is good reason Kings and Princes should cheerefully bow vnder Gods gouernment, and need neuer be squemish to humble themselues before the Church; be∣cause God will not permit any that wait for him, to be ashamed. As if he should say; This shall be no slauish, but an honourable and an amiable subiection.* 1.82

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

Vers. 24. Shall the pray be taken from the mightie? O the iust captiuitie deli∣uered?

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

HAuing answered an obiection in the for∣mer verse,* 1.83 which might arise in the minds of the faithfull: now hee confirmes this solu∣tion yet better. For it seemed a thing incredi∣ble that the Iewes should euer be deliuered from vnder the hands of so mightie an enemie, who held them prisoners by the law of arme••, and had iustly subdued them vnder bondage. He addes this interrogation then (as it were) i•• the person of all the common people, who, as it is likely, had this speech rife in their mouthes: to which he makes answer, as wee

shall see anon. But first we must obserue the similitude, in that the Church is called the pray of the mightie, and the iust captiuitie: that is to say, lawfull. For he is called a iust possessor, which hath gotten it lawfully: as in a iust war, he that takes the spoile, is the iust possessor of it. Such was the condition of this ancient people, whilest they were in exile; for they lost both their Countrie and libertie toge∣ther, and the vanquishert vvill onelie was a law?

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

And this promise stands in force not onely against tyrants, and visible enemies, but also against the tyranny of Satan, from which we are now deliuered by the admirable power of God. I grant, Satan is a powerfull aduer∣sarie; but the Lord which is stronger then he, will bind him, and take away his weapons, and cast downe his strong holds, that he may restore vs vnto liberty: Mat. 12.29. Haue wee tried the power of God then in this behalfe? The greater reason haue we to relie vpon his deliuerance still,* 1.84 as oft as our enemies tread vs vnder their feete, and tyrannize ouer vs with cruelties.

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

Is not this consolation more then neede∣full then; to wit, that God will maintaine our innocencie, and by his allegations, will cause the vaine pretext to vanish, which may anie way serue to augment the crueltie and im∣pudencie of the godlesse? Therefore it is that hee addes once more, And I vvill saue. Heere then you see wee haue a singular con∣solation, knowing that we are made one with the Lord in so fast a couenant, that hee oppo∣seth himselfe against all those that contend with vs. So as he will blesse those that blesse vs; and on the contrary, will curse those that curse vs: in a word, hee testifies that he is an enemie to our enemies. From this word saue, we must also note, that whē we are set free from bondage, and defended against the furie of our ene∣mies, or sau••; hat we impute not these things to the worke of flesh & blood: lest any should ascribe that to his owne industry, which God commands vs wholly to expect and vvait for onely from himselfe,* 1.85 in regard it is a singular be∣nefit that proceeds from his hand.

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

IN the first place hee shewes what shall be∣come of the enemies of Gods Church,* 1.86 threatning that the time wil shortly approch, in which tney being enraged and set on fire vvith heart burnings one against another, shall at last butcher one another. Truly it is the Lord which depriues them of reason, and plungeth them into frenzies, and that in such wise, that they bend against themselues the very wea∣pons, which in times past they had drawne forth to massacre the Church withall. And thus they turne their swords points one against an∣other, till they haue sought their owne vtter ruine, as the Madianites did: Iudg. 7.22. The summe of all is, that the Church shall haue no need of mans helpe, nor of any preparation at all, when God is minded to confound and bring the wicked to nought: for hauing first smitten them vvith giddinesse, they shall fall to eat and deuoure one another, being set on fire with the furies of hell, euery one against his fellow.

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

Notes

• * 1.1

  From the treatise of their re∣demption, h•• comes to speake of Christ.
• * 1.2

  All the pro∣mises are Ye•• and Amen in Christ.
• * 1.3

  Christ thrust not himselfe into his of∣fice without a calling.
• * 1.4

  Two simili∣tudes expres∣sing the effi∣cacie of his doctrine.
• * 1.5

  Christ con∣quers not by force of armes, but by the sword of the spirit.
• * 1.6

  Psal. 45.5.
• * 1.7

  God will main••aine both Christ and his doctrine. The Gospell no sooner preached, but it is op∣posed by enemies.
• * 1.8

  A miracle that a faith∣full Minister should stand.
• * 1.9

  This verse depends vpō the former.
• * 1.10

  Ishmael re∣iected. Es••u repro∣bated.
• * 1.11

  The vnion which is be∣tween Christ and his Church.
• * 1.12

  A bitter complaint,
• * 1.13

  Why this cō∣plaint is ad∣d••d.
• * 1.14

  An incou∣ragement for Ministers.
• * 1.15

  The whole world taxed of ingrati∣tude.
• * 1.16

  A caueat for scorners.
• * 1.17

  The Mini∣sters appeale.
• * 1.18

  Tremble and sinne not ye prophane contemners of the word.
• * 1.19

  A cōfirmatiō ioned with a more ample con∣solation.
• * 1.20

  O••, in him∣selfe.
• * 1.21

  We must not cease to be∣lieue, though God for a time deferre his promise.
• * 1.22

  Or, in him∣selfe.
• * 1.23

  God would not be held to be faithful by a bare imagination, but from good expe∣rience.
• * 1.24

  2. Cor. 7.6.
• * 1.25

  Neither truth nor saluation out of he Church.
• * 1.26

  Christ not so much his owne as ours.
• * 1.27

  Our vnion with Christ again noted.
• * 1.28

  No saluation without the word.
• * 1.29

  Where God sends his Gospell, there he discouers a sure pledge of his fauor.
• * 1.30

  These pro∣phesies ap∣pertaine to the vse of the Church to the worlds end. Three re∣demptions.
• * 1.31

  Why Christ was giuen for a coue∣nant to the people.
• * 1.32

  Neither light, liberty, nor succour out of Christ.
• * 1.33

  Free will.
• * 1.34

  No libertie but to such as felle their captiuity: nor light, but to such as con∣fesse they sit in darknesse.
• * 1.35

  The faithfull must learne to want, as well as to a∣bound.
• * 1.36

  Note.
• * 1.37

  See verse 10.
• * 1.38

  A confirma∣tion of the former verse.
• * 1.39

  God ••he Churches companion in her pilgri∣mage, proui∣ding her of all necessa∣ries.
• * 1.40

  Isaiah so prophecieth the Iewes returne, that therewithall he also com∣prehends the kingdome of Christ.
• * 1.41

  S. Ierom.
• * 1.42

  A principle.
• * 1.43

  Or, poore.
• * 1.44

  A thanksgi∣uing, in which is included a confirmation of the former promises.
• * 1.45

  Praises must be ioined to the promises.
• * 1.46

  A correction of the Iewes infidelitie.
• * 1.47

  An exhorta∣tion, full of sweet con∣solation.
• * 1.48

  Chap. 27.23 Hebr. 13.5.
• * 1.49

  Gods loue to his Church set forth by another simi∣litude.
• * 1.50

  A right or∣der of disci∣pline descri∣bed.
• * 1.51

  Ierusalems walls a liuely image of the Church.
• * 1.52

  An amplifi∣cation of the former verse.
• * 1.53

  The right way to re∣paire the Churches ruines.
• * 1.54

  Mat. 9.38.
• * 1.55

  The Church is exhorted to behold her glory in the middest of her grea∣test ruines.
• * 1.56

  Christ ••••lds none for his sheepe, but such as are made one with him by faith.
• * 1.57

  Wherein the chiefest or∣nament of the Church consists.
• * 1.58

  With what ornaments the Church of Rome deckes her selfe.
• * 1.59

  Faith and good workes the beauty of the Church.
• * 1.60

  The vse to vs.
• * 1.61

  A confirma∣tion of the former sen∣tence.
• * 1.62

  The Church attaines not a full rest in this world.
• * 1.63

  The same ar∣gument still prosecuted.
• * 1.64

  The Church brought in, admiring her extraor∣dinarie exal∣tation.
• * 1.65

  A wofull spectacle of the Chur∣ches barren∣nes seene in our times.
• * 1.66

  A confirma∣tion added to the Chur∣ches admi∣ration.
• * 1.67

  The prea∣ching of the Gospell, and the efficacie of the holy Ghost must goe together.
• * 1.68

  Iob. 9.4.
• * 1.69

  Or, all.
• * 1.70

  A speciall and particu∣lar dutie required heere in Kings and Princes.
• * 1.71

  The follie of such as af∣firme that Kings can be no Christians vnlesse they giue ouer their digni∣ties.
• * 1.72

  After what maner Kings ought to be nursing fa∣thers to the Church.
• * 1.73

  Pastors.
• * 1.74

  The poore Schooles erected and endowed with suffi∣cient pen∣sions. Building of Hospitals.
• * 1.75

  If Kings in stead of nur∣cing ••a hers to the Chu••ch, be∣come tor∣mentors of her, ••t is the iust ••eward of ou•• sins.
• * 1.76

  S. Peter.
• * 1.77

  S. Paul.
• * 1.78

  The Pope a prophane King.
• * 1.79

  The Chur∣ches chiefest glo••y consists in humilitie.
• * 1.80

  The honour done to the church, must neuer be se∣parated from her head.
• * 1.81

  Hee is no child of God, that will not beare the yoke which he imposeth vpon him by the Churches hand.
• * 1.82

  No slauish, but an hono∣rable subie∣ction, to humble our selues before the Church.
• * 1.83

  God testifi∣eth in these verses, that he will op∣pose his pow∣er against the power of such as ty∣rannize ouer his Church, be they visi∣ble or inuisi∣ble aduer∣saries.
• * 1.84

  2. Cor. 1.10.
• * 1.85

  See Chap. 26.12.
• * 1.86

  The churches enemies shall at length turne their swords points against thē∣selues, which they drew forth to mas∣sacre her withall.