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 LVI. CHAPTER.

Vers. 1. Thus saith the Lord; Keepe iudgement and iustice: for my saluation is at hand to come, and my righteousnesse to be reuealed.

THIS is a notable place. For the Pro∣phet shewes what God requires of vs, as soone as he ma∣nifests the signes of his fauour, or promiseth to bee recōciled vnto vs, to the end our peace may be assured. The thing he requires of vs, is such a conuersion as changeth both our iudgements and affections: so as hauing for∣saken the world, wee forthwith aspire vnto heauen: and therewithall hee requires the fruits of repentance.

Vnder the words iudgement and iustice, hee comprehends all the duties of charity, which consists not onely in abstaining from euill, but in doing good to our neighbours, accor∣ding to our abilities. And this is the summe of the second table: in the obseruation wher∣of, we giue testimonie of our pietie, if there bee any at all in vs. The Prophets alwaies bring vs thither: for by this meanes it will quickly appeare what we are within: and the true integritie of the heart is thus discerned, from those outward ceremonies wherein hypocrites please themselues; as wee haue shewed heeretofore. Now he renders a rea∣son, and forthwith shewes the beginning from whence all must frame themselues to newnesse of life; namely, that in as much as Gods iustice is at hand to bee reuealed to vs, we in like manner ought to present him with ours.

The Lord calles himselfe iust, and saith that iustice is his; not that hee holds it shut vp in himselfe; but because he sheds it abroad vp∣on men. He also calles that his saluation, by which he deliuers men from destruction.

Besides, howsoeuer these words be dire∣cted to the Iewes, that with a sincere affecti∣on of heart, and with an vnfeined desire of godlines, they might shew themselues thank∣full to their redeemer; yet it also belongs to vs all in generall: for the whole world is lost in it selfe, vnlesse it recouer saluation in God. Let vs also note this exhortation; for thereby we are taught to be so much the more moued to the true feare of God, as we are neere vn∣to him: and therefore Saint Paul admoni∣sheth the faithfull, to cast off the workes of darknesse, and to put on the armour of light; because our saluation is neerer vs then wee be aware of: Rom. 13.12.

Vers. 2. Blessed is the man that doth

this, and the sonne of man which layeth hold on it: he that keepeth the Sabbath, and polluteth it not, and keepeth his hand from doing any euill.

IN calling them blessed, who hauing imbra∣ced this doctrine, doe submit themselues vnto God, walking in vprightnes, he closely insinuates, that there are many deafe, or vn∣teachable. But to the end their peruersitie or sluggishnes might not discourage the faith∣full, he recommends his exhortation to them by the fruite which comes thereof. That the faithfull then should not recoile back, but casting off all impediments, they might rea∣dily prepare themselues to walke vprightly, he cries out that such only are blessed, to whom grace is giuen to be thus wise-hearted.

[Obiect.] In the former verse we haue said that the duties of the second Table were comp••ised vnder the words of Iustice and Iudgement. But heere he mentions the Sabbath, which apper∣taines to the first Table. [Ans.] I answere (as I haue touched before) that such as liue innocentlie and iustlie with their neighbours, doe giue good testimonie of their sinceritie towards God. It is no wonder then if after the Pro∣phet hauing spoken of the second Table, he now mentions the first, because they must be ioined both together. In a word, Isaiah meant to say, that he shall be an happie man who sub∣mits himselfe vnto God in the obseruation of the whole law, for to such an one the righte∣ousnes and saluation of God belongs, vers. 1.

But because men wander and erre in their imaginations, and seeke diuers meanes how to draw neere vnto God, the Prophet shewes that there is but one way, namely, when we studie how to order and rule our liues accor∣ding to the Decalogue. Besides, heere is an excellent place, for it teacheth vs, that no∣thing is pleasing vnto God, but the obserua∣tion of his commandements. [Quest.] If it be asked whether men can obtaine righteousnes and saluation by works; [Ans.] the answere is easie: for the Lord offers vs not saluation as being pre∣uented by our merits (nay he rather preuents vs) but he offers himselfe freely to vs, and on∣ly requires that wee draw neere vnto him. Seeing then that of his owne good will he calles vs to himselfe, and offers his righteous∣nes freely, we are to take heed, that we de∣priue not our selues of so great a benefit.

Now because the Sabbath (as it appeares by Moses and Ezechiel, Exod. 31.13.17. Ezech. 21.13.) was the principall signe of Gods seruice, therefore by the figure Synecdoche it con∣taines in it selfe all the exercises of pietie, a part being taken for the whole. We must vn∣derstād the Sabbath then, with all his circum∣stances. For God rests not himselfe conten∣ted with the outward ceremonie, neither de∣lights he in our idlenes, but he requires that we freely renounce our selues, that with hart and hand we may yeeld him absolute obedi∣ence. The Prophet also addes another Sy∣necdoche in the end of the verse, to note out charitie. The summe is, That God is not ser∣ued aright, vnlesse true pietie and innocencie of life goe together: as also vnder these two parts he hath distinguished the maner of well liuing. In a word, here is an exposition of that true righteousnes which is contained in the law of the Lord, that in it we may rest, for in vaine shall any man seeke a way of perfection out of it. This then ouerthrowes all deuised worships, and all superstitions.

Vers. 3. And let not the sonne of the strāger which is ioined to the Lord speak•• and say, The Lord hath surely separate me from his people: neither let the Eu∣nuch say, behold, I am a drie tree.

THe Prophet shewes that this grace of God shall be such, that those who were farre off from him before, and against whom the gate was shut, should now obtaine a new e∣state, or should be placed againe in their right. And thus he meets with their com∣plaints, that they should not say they were re∣iected, vnworthie, aliants, or shut out for any infamous note; because the Lord would take away all lets and impediments. Now this may be as well referred to the Iewes, whose tem∣porarie [ 1] reiection had made thē like to stran∣gers, [ 2] as to the prophane nations: and for mine owne part, I referre it both to the one and to the other, that so it may agree with the prophesie of Hosea, J vvill call them my people vvhich vvere not my people. Hose. 1.10.

Moreouer when he saith, that they shall be ioined to the Lord, it is to admonish them that this consolation only appertained to such as followed the voice of Gods call. For there were many Eunuches to whom the Lord shew∣ed no mercie, and many strangers, which were not ioined to the Lord. This promise there∣fore is restrained to those, who being called, should obey. Vnder strangers and Eunuches, he notes out all such as seemed vnworthie to be reputed among the number of Gods people, who once had chosen them for his peculiar inheritance, and afterwards banished them out of his land. Other nations were shut out of his kingdome, as it appeares in euery place of the holy Scripture. Saint Paul saith in the Epistle to the Ephesians, Chap. 2.12.13. that the Gentiles had nothing to do in the Com∣mon wealth of Israel, but were strangers from the couenants of promise, without hope, and vvithout God in the world; but now in Christ Iesus (saith he) you which were once farre off, are made neere by the blood of Christ.

Thus then the Gentiles might in the be∣ginning [ 1] doubt whether this benefit of adop∣tion belonged vnto them or no, seeing it was properly appropriated to the Iewes. And therefore wee see how the Apostles auoided this thing; though the Lord had commanded them to preach the Gospel thorowout all th•• world: Mark. 16.15. For they thought the do∣ctrine of the Gospell should haue been pro∣phaned, if they should indifferently publish it as well to the Gentiles, as to the Iewes. And the same scruple might also trouble the [ 2] minds euen of the elect people, in regard their banishment out of the holy land, was a

signe vnto them of their reiection. The Pro∣phet therefore wils them to remoue all such doubts as these out of their heads.

Vnder the word Eunuch, by the figure Sy∣necdoche, hee comprehends all those that bare any note of infamie vpon them, which might be an occasion to separate them from Gods people. For it seemed that y^e Eunuches, and such as had no children, were reiected of God, and excluded out of the promise: where∣in he had said to Abraham, that his posteritie should be as the starres in the heauens, and as the sand of the sea: Gen. 15.5. and 22.17. In a word, he withdrawes all men from the con∣sideration of themselues, that they may whol∣ly fix their mindes vpon the calling of God, that thus they might imitate the faith of A∣braham, who considered not his body now dead; neither the deadnesse of Sarahs wombe; so as to enter into any dispute with himselfe through his owne incredulitie touching the power of God: but aboue hope, beleeued vnder hope: Rom. 4.18, 19, 20. The Prophet then speakes to the vile and contemptible, lest they should be discouraged; because, as Saint Peter saith, God is no accepter of persons; but in euery nation, he that feareth God, and vvorketh righteousnesse, is accepted of him.

Vers. 4. For thus saith the Lord vn∣to the Eunuches that keepe my Sabbaths, and chuse the thing that pleaseth me, and take hold of my couenant.

NOw followes the confirmation. For the faithfull seruants of God which kept the Sabbath, and cleaued to the righteousnesse of the Law, should haue place in the Church, although they were Eunuches, or had any o∣ther impediment. And thus it seemes the Prophet abolisheth all the externall markes and visible ceremonies, wherein the Iewes onely gloried. For the dignitie of the new Church is not outward, but spirituall: and al∣beit the faithfull haue no appearance of glo∣rie before the eies of worldlings; nay, they are rather despised and wronged by them, yet are they of precious esteeme in the sight and presence of God.

When he ioines obedience to the obseruati∣on of the Sabbath: thence we may easilie ga∣ther, that in speaking of the day of rest, hee had not so much respect to the bare cetemo∣nie, as to a perfection of holinesse. Where a∣gaine he imposeth bands vpon the faithfull, that they should not start the least step from the duties of the whole Law: for it is not per∣mitted them to chuse any thing that likes them, but that which God hath reuealed to be plea∣sing and acceptable to him. Hypocrisie and in∣considerate zeale therefore are here cōdem∣ned, in that God opposeth his commande∣ments to mens inuentions, and inioines them to take sure hold of his couenant.

Vers. 5. Euen vnto them will I giue in mine house, and within my walles, a place, and a name better then of the sonnes and of the daughters: I will giue them an euerlasting name that shall not be put out.

HEere wee may euidently see, that the doore is set open for all persons to enter into Gods kingdome (how vnworthy soeuer they be.) The Prophet alludes to Ierusalem, and to the Temple, wherein the Lord had put the memoriall of his name. Now none but the Iewes had any place there: for they would haue thought the Temple prophaned, if any Gentiles had come within it. And this, as you know, was the cause that so great a multitude arose against Saint Paul, who had brought some vncircumcised ones into it: Act. 21.28. But heere the Lord receiues all those with∣out exception, whom before he had reiected: and hath abolished that difference, by brin∣ging vs, who were strangers, into the Temple; that is, into the Church. For it is not now shut vp within the bounds of Iudea, as once it was; but it extends it selfe farre and neere, thorowout the whole world: as in Marke 16.15.

The word lad, is taken heere, as in many o∣ther texts, for place. It may also be taken for power or authoritie, in regard they are ad∣uanced to such dignitie, as to be held for the children of God. Where hee addes, a better name; it may be demanded whether the Lord compares the Iewes which were then in the Church, with the faithfull which afterwards he will call into their roome: or the estate of the people to come, with that it was then. For it is certaine that the name of the Gen∣tiles is more honourable now, then the name of Iewes, who for their infidelitie were cut off: and we haue succeeded them, who being wilde Oliues, were grafted into the naturall stocke: as S. Paul speakes, Rom. 11.24. We may expound it then, that the Eunuches and stran∣gers shall haue a better name then the chil∣dren, and those of the houshold; who were vn∣to God as his heritage. But I had rather take it in another sense, namely, that the dignitie of the faithfull shall be greater vnder Christ, then it was vnder the law. The Patriarks had an excellent name, in respect that they cal∣led vpon God as their Father, and were knit vnto him by (a perpetuall) couenant: but at Christs comming, Gods grace was more a∣bundantly sh••d abroad; and therefore we at this day haue obtained a better, and much more excellent name then they.

He calles it an euerlasting name, because it is vvritten in the heauens, where it shall not wi∣ther, but shall florish for euer. The wicked wil haue their names to be remembred in this world, and vse all the meanes they can that their renowne may continue perpetually; but it is perishable, and therefore lasts not long. But this is another kind of name; for wee are so made heires of the heauenly kingdome, that wee are accounted for Gods children in the presence of his Angels. The word Mib∣banim, may also be interpreted, for the name which a man gets by meanes of his chil∣dren: for men make their names aft••r a sort

perpetuall by their of-spring. Now the Prophet promiseth that this name shall be much more excellent. But I had rather follow the first exposition.

Vers. 6. Also the strangers that cleaue vnto the Lord, to serue him, and loue the name of the Lord, and to bee his seruants: euery one that keepeth the Sabbath, and polluteth it not, and imbra∣ceth my couenant.

HEe repeates that he said before, namely, that God will so open the gates of his Temple to all without exception, that there shall be no more distinction betweene Iew and Gentile: but such as the Lord shall call by his word, Act. 2.39. which is the band of our adoption, shall be ioined vnto him. And therefore these are those espousals, in compas∣sion, and faithfulnesse; whereof Hosea speakes, Chap. 2.19, 20. Now he not onely allots them an outward court to worship the Lord in, as the people in old time did, Luk. 1.10. but he attributes vnto them a more honourable order, to wit, that God will auow them for Priests and Leuites, which were prophane before.

But the end of their vocation which im∣mediatly followes, is to be noted, namely, that the Prophet saith, they shall be Ministers of the Lord, on condition that they loue the name of the Lord. And thus al hypocrites are heere reiected, because the expresse tenor of our vocation runnes thus; that we serue the Lord with a free and ready affection of the heart: for wee cannot serue him, vnlesse wee yeeld him a franke and voluntary obedience. That therefore▪ which is said of almes-giuing, oght to be applied to all the parts of our life; namely, God loues a cheerfull giuer: 2. Cor. 9.7. that thus vnto our Lord and Master, wee may render such a seruice as proceedes from loue.

In adding, vvhosoeuer shall keepe: hee againe mentions the Sabbath; vnder which (as wee haue said before) the whole worship of God is comprehended. But the people neglected that which they should principally haue ob∣serued vpon this day: for in contenting themselues with the outward ceremonie, they omitted the truth; that is to say, amende∣ment of life. The Lord on the other side meant they should so rest, that yet in the meane while they should keepe their hands, vers. 2. and their soules pure from all vnclean∣nes and iniquitie.

Vnder the particle, and shall imbrace: he ex∣presseth the zeale and constancie of such as subiect themselues vnto God, and cleaue fast vnto his word. If therefore wee be ioined to the Lord by couenant, wee must keepe it sted∣fastly, and be fast glued as it were to the pure doctrine, that nothing whatsoeuer may turne vs backe, or diuide vs from him.

Vers. 7. Them will I bring also to mine holy mountaine, and make them ioyfull in mine house of praier: their burnt offerings and their sacrifices shall be accepted vpon mine Altar; for mine house shall be called an house of praier for all people.

BY these phrases of speech hee expresseth that which he said before, to wit, that the strangers which were shut out of GODS Church, are called now vnto it: so as the difference betweene the circumcised and the vncircumcised, shall bee abolished for euer. For these words cannot bee referred to the proselytes; that is, the strangers conuerted to the Iewish religion, who were taken into the body of Gods people by circumcision: for then the Prophet had spoken of no new or vnwonted thing. But hee testifies that Gods grace shall bee spread ouer the whole world; which could not be done, but the Gentiles must needes bee vnited with the Iewes, to make one body with thē: which came to passe, whē the difference touching vncircumcision and circumcisiō was taken away. There is no∣thing now therefore that can hinder the Gentiles from seruing of God, seeing they are called into the Temple: that is to say, into the societie of the faithfull. Yea, as a little before we noted, the priesthood was translated from the Tribe of Leui; not onely to the whole body of the Iewes, but euen to very stran∣gers also. It is well enough knowne, in how great detestation the Iewes haue this sen∣tence. For albeit they reade these words of the Prophet, yet they hold it for a thing ex∣treamly prodigious, that God should call the Gentiles to the participation of this so excel∣lent a benefit, which was peculiarly alotted vnto them. And yet that which the Prophet saith is so manifest, that none can without grosse impudencie, call the truth thereof into question.

He extols this grace by the fruit that should flow from it; for the true and solid felicitie stands in our being vnited with God as his children. I grant that the wicked ouerflow in iollitie; but all their ioy shall be turned into wailing and gnashing of teeth, because it is accursed of God. In the meane while, he filles the hearts of the faithfull with vnspeakeable ioy, as well in shewing himselfe pacified to∣wards them, as in causing them to feele his fauour and good will, by giuing an happy suc∣cesse to their affaires. Yet the chiefe and prin∣cipall ioy consists in the peace of conscience; which Saint Paul attributes to the kingdome of God: Rom. 14.17. which wee then inioy, when wee are reconciled vnto God by Iesus Christ: Rom. 5.1.

He also promiseth to accept of their sacrifi∣ces: for we are all called of God, to the end we should offer vp our bodies, and all that wee haue, as sacrifices vnto him. By the word sa∣crifices, he meanes Gods spirituall worshippe, such as the Gospell describes vnto vs: for the Prophet spake according to the customes of his owne time, wherein the worship of God was wrapped with diuers ceremonies. But now, in stead of sacrifices, wee haue praises,

[ 1] thanksgiuings, good workes, &c. And lastly, wee [ 2] offer vp our bodies and soules: Rom. 12.1. When [ 3] he saith their sacrifices are acceptable: let vs not thinke the same proceeds from their me∣rit or excellencie, but from the free bountie of God: for he might iustly reiect them, if he onely looked vpon them as they are in them∣selues. And yet by this goade are wee quick∣ned vp with a prompt desire to serue God, seeing he assures vs that our works (which are nothing) are yet no lesse pleasing in his sight, then if they were pure and spotlesse sacrifices.

He addes, vpon mine altar: for the sacrifices were not allowed of God, vnlesse they tooke their holines from the altar vpon which they were offered. And thus, whatsoeuer we offer, shall be vncleane, vnlesse it bee sanctified by Christ, who is our altar. See Chap 60 7.

For mine house shall be called, &c.] The Tem∣ple was onelie destinated to the Iewes, by whom the Lord would especially bee called vpon. And therefore when Paul would shew that the Iewes were aboue the Gentiles in dignitie, he saith, that to them belonged the seruice of God: Rom. 9.4. Thus then the Tem∣ple was built amongst them by a speciall pri∣uiledge, seeing no other nation in the world was permitted to haue the like. But now that difference is taken away, and euery person, of what place or Countrie soeuer, may enter into the Temple: that is to say, into Gods house, because all nations are called to wor∣ship God. Here then we see the manifest dif∣ference betweene the Law and the Gospell: for vnder the Law, there was but one people which might serue God purelie; for which cause the Temple was particularly built: but now all may freely enter into Gods Temple, there purely to worship him: that is to say, euery where.

But wee must note the phrases of speech which are vsual and familiar among the Pro∣phets: for they vse such figures as fitted their owne times (as we haue alreadie shewed:) for by the Temple and sacrifices they meane Gods pure worship and seruice. The Prophet here therfore sets forth or describes the spirituall Kingdome of Christ, vnder which it is lawfull to call vpon God, and to lift vp pure hands in euery place, 1. Tim. 2.8. And neither in this place nor at Ierusalem, saith Christ, shall men worship the Father any more: but the true worshippers shall worship the Father in spirit and truth, vers. 23. With our eies therefore do we behold the accomplishment of this pro∣phesie, namelie, that Gods house is made the house of prayer to all nations, that so in al lan∣guages he may be called vpon, Abba Father. The Iewes therfore can no longer boast that they onely are Gods peculiars. Thus you see then how necessarie it was that the Prophets should sute their manners of speech to the times and customes then in vse, that so all might vnderstand them: for the time of the full and open reuelation of things was not yet come, but Gods seruice was clothed with diuers figures.

And yet no question but this Temple thus consecrated for the seruice of God, was truly and really his house: for he had told by Mo∣ses, that he would be present in euery place where he should put the remembrance of his name, Exod. 20.24. And Salomon in dedicating the Temple said, When they shall come and pray in this house, then wilt thou heare in hea∣uen thy dwelling place, 1. King. 8.33. which is the cause why Christ reprocheth the Iewes for making his Fathers house a denne of theeues, Math. 21.13. and thereunto addes this our text to that in Iere. 7.11. Now Christ cal∣led the Temple the house of prayer, as ha∣uing respect to those times in which the Gos∣pell was not yet published. For albeit he was come, yet he was not then knowne, neither were the ceremonies of the law abolished. But when the vaile of the Temple was rent in twaine, Mat. 27 51. and remission of sinnes preached in his name, Luk. 24.46.47. Act. 13.38. then these high praises touching the Temple and other ceremonies tooke their end, for then God began to be called vpon of all nations.

And yet herewithall let vs marke that we are called into the Church vpon condition that we call vpon the name of God. For those do but glorie in vain who hold a place there∣in, and yet make little or none account of prayers, nor of true inuocation. In what place soeuer we be then, let vs beware we despise not this exercise of faith, seeing it sufficientlie appeares by the words of our Prophet, that prayer is the greatest and the most excellent seruice that God requires of vs: as also it is said in Psal. 50.15. that the holines of the Temple consisted in the prayers which then had their force there.

Vers. 8. The Lord saith which gathe∣reth the scattered of Israel, yet will I ga∣ther to them those that are to be gathe∣red to them.

HE againe confirmes that which he said be∣fore touching the reestablishing of the people, for he hath heretofore wonderfullie extolled that grace of God wherby he should deliuer his chosen: but the estate of the Church was such, that these promises seemed ridiculous. These are no needles repetitions therefore, but were of necessitie to be added for the sustentation of the weake, that that which otherwise was incredible, might be as∣suredly confirmed vnto them.

Who gathers &c.] Isaiah giues God this title in regard of the circumstance of the matter in hand, because it is his office to gather in the Church when it is scattered abroad, which is confirmed in the same sense out of the words of the 147. Psal. vers. 2. The Lord builds vp Ie∣rusalem, and gathers together the dispersed of Is∣rael. For this cause then he promiseth to as∣semble them againe, yea, and to ioine diuers nations vnto them, that so the Church might grow and multiplie into a great number. As oft then as we doubt of the restauration of the Church by being astonished at the sight of so many stormes & tempests wherewith it is tossed, let vs lay hold vpon this buckler,

and couer our selues therewith, namely, that it is the Lords office to gather together the dispersed of Israel; yea, though they were diuided and scattered to the vtmost part vnder heauen, yet, that euen thence will the Lord easilie ga∣ther vs, and restore vs to our perfect estate: Deut. 30.4.

Yet vvill I gather vpon him.] I willinglie re∣taine the proprietie of the Prophets words: Gnal, that is, to, or vpon: for (as I thinke) he hath an eie vnto that which he said in the former verse, namely, that the Temple should be set open to all people: and here signifies, that God shal adde to the Iewes which should be gathered a great number of others, which is now indeed accomplished. For he not on∣ly gathered together those which were dis∣persed in Babylon, but also gathers together other scattered sheepe, which often, and al∣most euery day came to passe, Iohn 10.16. so as he neuer ceased gathering till he had ad∣ded a great heape to those which were first gathered.

Vers. 9. All ye beasts of the field, come to deuoure, euen all ye beasts of the forest.

IT seemes this prophesie agrees not with the former, because whatsoeuer the Pro∣phet hath hitherunto spoken was ful of sweet consolation, and now he denounceth terrible threatnings, and an horrible destruction. Truly one would take these things as contra∣dictorie one to another. But hauing comfor∣ted the faithful, we must not thinke it strange if he now aduertise them notwithstanding touching the calamitie which should ensue, [ 1] to the end that whē they should see all things in an vprore and confusion, yet they should [ 2] not faint nor be discouraged: as also that their necessities might therewithall stir them vp to runne to the free grace of God with the [ 3] greater zeale and diligence. There was yet another reason. For the hypocrites abuse Gods promises, and glorie thereof falsly: they are readie to conceiue a vaine hope, proudly insulting in those matters which do nothing at all belong vnto them. Now you see the cause then why the Prophet meant to disap∣point them of all matter of reioicing. And thus this prophesie hath a two-fold vse: First, to preserue the faithfull from desperation at the sight of so many calamities which should in a manner ouerwhelme them: and that euen whilest all things were quiet, by faith fore∣seeing the euils to come, yet they should con∣tent themselues with this only remedie. Se∣condly, that the hypocrites might be astoni∣shed with feare and trembling, that they should not insult in their ouerweenings, nor blesse themselues, vnder pretence of these promises.

God therefore calles not men, but cruell beasts to deuoure the people. He commands the faithfull then not to be troubled, nor to suffer themselues to be transported in their [ 1] minds by distrust whē these wild beasts should [ 2] be sent. And yet therewithall he meant to a∣waken them that he might draw them to re∣pentance: and to exhort them patientlie to wait for Gods mercie, that so the promises might not lose their authoritie.

By the beasts of the field, he meanes all sorts of beasts, and so comprehends not only the Chaldeans, and Assyrians, but also Antiochus, the Romanes, and other nations, who affli∣cted this people with diuers warres. But he es∣peciallie respects that discomfiture of y^e peo∣ple by the Chaldeans, who afterwards led them captiues into miserable thraldome.

Vers. 10. Their watchmen are all blind: they haue no knowledge: they are all dumb dogges: they can not barke: they lie and sleepe, and delight in sleeping.

NOw he addes the cause why the people were destinated to this destruction, namely, in regard they were gouerned by wicked Princes and Pastors. Not that the fault rested whollie in them, and that the people were innocent; but because their sinne was the beginning of this mischiefe. For if we fol∣low blind guides, that shall not excuse vs; but we rather worthily beare the punishment of our owne iniquities, in regard the Lord takes away good Gouernors frō such as he meanes to chastise for their vnthankfulnes.

By the word vvatchmen, he not only vnder∣stands the Prophets which had the gift or [ 1] charge of teaching, but the Iudges, Gouer∣nors, [ 2] & Kings, whose dutie it is to administer all things with equitie and vprightnes. And thus he comprehends two sorts of gouernors, namely, both Ciuill, and Ecclesiasticall, whom the Lord had established as the two eies in the bodie for the well ordering of y^e Church. If they be wicked or faithlesse, there can not a more dangerous plague happen to the Common-wealth.

In the first place then the Prophet repro∣cheth them for their ignorance. For as the principall vertue of a good Pastor is to know what belongs to his charge, that he may be able to discerne and iudge what is profitable or hurtfull for his flock, and then to watch ouer them carefullie, and to stand as it were vpon his vvatch-tower, that by all meanes he may procure the saluation of his sheepe: so is there nothing in the world that doth worse beseeme him then ignorance & blind∣nes. No man then shall be fit for this office, vnlesse he be acquainted with the right ma∣ner of gouerning the people. Hence it ap∣peares what account is to be made of the I∣dols of our time, who proudly vaunt with in∣tollerable insolencie of the title of Pastors, though in the meane while they be vnlear∣ned, and grosly ignorant.

Secondly, in calling them dumb dogges, he taxeth them of idlenes, and carelesnes. For see∣ing it is required of a good Pastor that he be diligent & industrious: in calling them slow-bellies, he shewes there was nought in them worthie the title of Pastors. When wee then are depriued of good Pastors, and that either sots, or cruell wolues succeed them, let vs see and acknowledge Gods wrath therein; and let vs assure our selues that destruction is not

farre off. For from thence, the Prophet ga∣thers his threatnings, and denounceth deso∣lation to the people, when their Pastors are dumbe: Prou. 29.18. It followes then, that Pa∣stors are ordained of God to performe the office of dogges: that is to say, to vvatch, to scare away theeues and robbers, and not to suffer them to enter into the sheepfold. If dogges then stand so carefully vpon their watch, and in such wise regard their Masters profit, as to be alwaies watching for his safe∣tie, and will neuer cease barking at those, who it may be are able to kill them: ought not the sleepie and idle Pastors blush to bee ouer∣matched by a brute beast?

Vers. 11. And these greedie dogges can neuer haue enough: and these sheep∣heards cannot vnderstand; for they all looke to their owne way, euerie one for his aduantage, and for his owne pur∣pose.

THe third vice he reproues in these wicked Pastors, is their insatiable couetousnesse. Though they be idle in gouerning, saith he, yet they are valiant and hardie enough in supping vp the broth. Some extend these words of the Prophet further, namely, that such rule with crueltie: and this vice is ex∣presly reprooued by ••zechiel, 34.4. For false Prophets are ordinarily fierce, and behaue themselues vnciuilly and barbarously ouer the poore people. But hee that shall aduise himselfe well touching these words, hee shall see that the Prophet taxeth their vnmeasu∣rable auarice, which hee also in the next words paints out at large.

Euery one lookes to his owne vvay.] That is to say, they are diligent in their affaires. Euery one seekes his aduantage. In a word, his meaning is, that there was none, but preferred him∣selfe first: as if euery one had bin borne for himselfe onely.

The word Mikkatsehu, is diuersly expoun∣ded; for some translate; To his end: that is to say, to his affaires: but this agrees not with the Prophets meaning. Others; After the li∣mits of his couetousnesse. But the most natu∣rall sense (as I thinke) is right: which phrase of speech, is also common among vs. Euery one then being giuen vnto couetousnes, they drew and appropriated all things vnto them∣selues, seeking their owne commoditie, with∣out regarding the good of others.

Hence wee gather; that he which is giuen to inordinate lusts, can neuer serue God: and vvhosoeuer he be that busies his braines to heape vp riches, vvill neuer apply his mind to build vp the Church of the Lord. I know not a more dange∣rous blindnesse then couetousnesse. A true Pastor therefore ought aboue all other vi∣ces to flee that, if he will serue God faithfully. Doe wee see then that the Prophet complai∣ned thus of the wicked Pastors of his time? Let vs not bee troubled if the like befall vs now: [Vse.] neither let vs thinke it any new thing, if wee see so few to imploy themselues in good earnest, in the worke of the Lord.

Vers. 12. Come, I will bring wine, and wee will fill our selues with strong drinke: and to morrow shall be as this day, and much more abundant.

HAuing reproued the couetousnesse and idle∣nesse of the Pastors: now hee sets forth their malice and desperate obstinacie: for hee brings them in speaking, and describes their wicked talke: whereby we may discerne, they could not be reduced into the right way, nei∣ther by any admonitions nor threatnings; but audaciously contemned whatsoeuer was said vnto thē. In Chap. 22.13. & 28.15. the Pro∣phet hath recited the flouts of scorners, who inuited one another to play the epicures and drunkards, whilest by the seruants of God they were exhorted to fast in sackcloth and ashes. Let vs eate and drinke, say they, for too morrow we shall die: as if they should haue said; What meane these Prophets to impor∣tune vs so much? Wee shall looke but with leane cheekes, if wee follow their counsell. These and the like blasphemies they were not afraid to vtter: as we haue seene in Chap. 22. and 28. And Isaiah repeates the same com∣plaint heere, to wit, that the Pastors harde∣ned their hearts, and obstinately contemned the iudgements of God.

Now hee reproues them not for drinking vvine and strong drinke, which in it selfe is no vnlawfull thing: but he taxeth their braine-sicknesse and brutishnesse, which makes men proudly and presumptuously to despise the word of the Lord. The abuse of wine is con∣demned in other places. But the Prophet in this place inueighs against this frantike ma∣lapartnesse, whereby they loftily combined themselues against God, and trampled vnder feete all threatnings, admonitions, repre∣hensions; and in a word, all religion. And yet no doubt but hee taxeth this horrible and hatefull vice, in that they ouercharged them∣selues with wine and meates, when they had no neede; that neither shame, feare, nor reue∣rence of God or man, might disquiet their meriments. For it is the custome of the wic∣ked, to glut themselues with all the belly-cheere they can deuise; that so they may with the greater boldnesse and intemperancie, plunge themselues in their filthinesse. But is it not an horrible and fearefull example to see such a contempt of God; not in stran∣gers, not among the common people; but in the heads and gouernours, who by their god∣ly conuersation, (in this holy and sacred or∣der, which was the figure of Christ) should haue bin guides vnto others? For the Kings and Priests bare in them his image, and were types of him. Wee may easily iudge how in∣supportable this pride is, whereby men thus furiously oppose themselues against Gods word. For when we come once to reiect this soueraigne and last medicine, our case is des∣perate; we are past cure; because we will not

suffer the Lord to bring vs againe into the right way. For this cause, in Chap. 22.14. the Lord vowes, that this iniquitie shall neuer be par∣doned.

Thus then the Prophet notes out an ex∣treame impietie: and let vs obserue his words diligently; To morrow shall be as this day: that is to say; Haue we bin merry to day? wee will be yet more merry to morrow: let vs not pine our selues away before the time.

He amplifies their fault, because in deri∣ding Gods patience and long suffering, they promised to themselues impunitie: as if God slept, or sate idle in heauen, as oft as hee deferres his iudgements. Men at this day in∣deuor to benumme and bewitch their owne consciences with such diabolicall prouerbs as these, mentioned in this text, that they may the more freely wallow themselues in all sorts of voluptuousnesse, and take libertie to com∣mit wicked and execrable impieties. That we then may escape this horrible iudgement of God▪ let euery one search and try his owne waies, and a far off let vs espie the wrath of God; lest being ouertaken at vnawares, wee be suddenly ouerwhelmed therewith.

Notes

• In the for∣mer-verses God hath manifested the signes of his fauour towards vs: now he shewes what duties wee owe to him,
• The summe of the second Table.
• God often tries our loue to him, by our iustice towards men.
• Or, violates it not.
• To the d••ties of the second Table vers 1. he now add••s those of the first.
• The duties of both Tables must goe together.
• That keepeth his hand &c.
• A preuention of an obie∣ction.
• Acts 10.34.35.
• A confir∣mation.
• The dignitie of the new Church is not externall, but spiritual.
• Hypocrisie and inconsi∣derate zeale condemned.
• A repetition. Vers. 5.
• Hypocrites reiected.
• The diffe∣rence be∣tweene the circumcised and vncir∣cumcised taken away.
• Vers. 6.
• See Exod. 28▪ 36.37.38.
• Christ our Altar.
• The diffe∣rence be∣tweene the Law and the Gospell.
• Mal. 1.11.
• We are cal∣led into the Church, vp∣on condition to call vpon God.
• Or, vpon him.
• A confirma∣tion of the former do∣ctrine.
• Hauing com∣forted the faithfull, he now turnes himselfe to the hypo∣crites.
• This Chapter hath a two-fold vse.
• Antiochus.
• The cause of the peoples destruction.
• Magistracie and Mini∣strie, as the two eies in mans body, to gouerne the Church by.
• 1. Ignorance.
• Nothing more vn∣seemely then ignorance in a Minister.
• Idoll Mini∣sters.
• 2. Idlenes.
• Destruction not farre off whē learned and painefull Pastors are remoued, and ignorant idle-bellies placed in their roomes.
• 3. Couetous∣nesse.
• He which is giuen to in∣ordinate lusts, can ne∣uer serue God.
• 4. Despera•••• obstinacie.
• Chap. 5.
• Diuellish prouerb••.