Preface
*Isaiah, 50. 4.* The Lord God has given me a tongue of the learned, that I should know, to minister a word in due time, to him that is weary.
In that part of the prophecy which goes before, the holy Ghost sets down and foretells the calling of the Gentiles, which was to begin at the death of Christ, and from there to continue to this day, and so consequently to the end of the world. In the former verses of this chapter, there is mention made of the rejection of the Jews; I mean not a general, but a particular rejection, namely then, when they were in affliction in the days of Isaiah. Now in this, and so in all other prophecies of the like kind, which treat of this point; Christ himself is brought in, speaking in his own person; and the words of this chapter from the beginning, to this present verse and the rest that follow, are the words of Christ the Mediator.
In the verses going before, he disputes the case of their rejection, and the sum of the whole disputation is: that either he or they themselves were the causes thereof; but he was not the cause, and therefore they themselves by their sins. The reason, whereby he proves that they themselves were the cause, is framed in this sort. You Jews cannot bring any writing or bill of divorce, to show that I rejected you: therefore I appeal even to your own consciences, whether you have not brought this judgment upon yourselves, by your iniquities (verse 1). On the other side, the reason why God was not the cause is: because he for his part called them in great mercy and love: but when he called they would not obey (verse 2).
Now in the end of the second verse, is contained an answer to a secret reply, that some obstinate Jew might make after this manner: God has not now the like power in saving and delivering us, as he has had in former times: therefore we cannot hope or expect any deliverance from him, and how then shall we do in the mean while? To this the Lord himself makes answer (verses 2, 3, 4) that his hand is not shortened, nor his power lessened in regard of greater works, much less in respect of their deliverance; and though the present affliction which they endured, was great and tedious, yet they were not to be overmuch dismayed in themselves, but rather to be comforted: because God had given him the tongue of the learned, to minister a word in season to the weary and distressed, and consequently, that he had power to ease and refresh that their weariness and affliction.
In this text then, there is set down one principal duty of Christ's prophetical office, by allusion to the practices of the Prophets in the old Testament, especially those which belonged to the schools of Elias and Elizeus, who are here termed, the learned. And out of the words thereof, one special point of instruction may be gathered, namely, that there is a certain knowledge or doctrine revealed in the word of God, whereby the consciences of the weak may be rectified and pacified: I gather it thus. It was one special duty of Christ's prophetical office, to give comfort to the consciences of those that were distressed, as the Prophet here records. Now as Christ had this power to execute and perform such a duty, so he has committed the dispensation thereof to the ministers of the Gospel. For we may not think that Christ in his own person, ministered and spoke words of comfort to the weary, in the times of the Prophets, because he was not then exhibited in our nature; and yet he did then speak, but how? in the persons of the Prophets. So likewise, because Christ now in the new Testament, speaks not to the afflicted in his own proper person, it remains therefore, that he performs this great work in the ministry of pastors and teachers upon earth, to whom he has given knowledge, and other gifts to this end and purpose. There must needs therefore be a certain and infallible doctrine, propounded and taught in the Scriptures, whereby the consciences of men distressed, may be quieted and relieved. And this doctrine is not attained to by extraordinary revelation, but must be drawn out of the written word of God.
The point therefore to be handled is, what this doctrine should be? It is not a matter easy and at hand, but full of labor and difficulty: yes, very large, like to the main sea: I will only (as it were) walk by the banks of it, and propound the heads of doctrine, that thereby I may, at least, occasion others, to consider and handle the same more at large.
That I may proceed in order: First, I am to lay down certain grounds or preambles, which may give light and direction to the things that follow: and in the next place, I will propound and answer the main and principal questions of conscience.
