This may well be understood of the beauty of the fields, which the violence of one gale of wind spoils; as it is said in the hundred and third Psalm: for we know that the wind is called the spirit of God in other places. But I rather think the similitude is applied to the present purpose, because otherwise the application would be obscure. The Prophet then expounds his own meaning when he said, that men with all their glory were nothing but grass, because the spirit of God will consume them in the top of their pride with one blast. Therefore this speech must be thus resolved; Howsoever it be true that men being indeed with excellent parts of nature, may flourish; yet they shall know that all is but vanity, when the Spirit of God shall but blow upon them. For in that they grow so besotted in their own overweenings, it is because they never set themselves in Gods presence, but dig themselves hiding places, that they may flatter themselves without check or control. To the end then that they might no more deceive themselves with the sweet deceits of lying vanities, the Prophet summons them before Gods judgement seat, and grants indeed that they flourish in appearance, as long as they keep themselves a great way o•f from the presence of Gods Majesty; but let the Lord begin once to blow upon them, their all their beauty and strength shall forthwith vanish into smoke. He seems to attribute an office to the Spirit of God, Object. which is not very fitting unto it: for it is his property to […] the face of the earth: as on the other si••• he withdraw himself never so little, all things fall to nothing: Psal. 104. And Isaiah affirms here the clean contrary. Some may think then, that one Prophet contradicts another. Ans. But there is no absurdity in it to say; that all things are renewed by the virtue of the holy Ghost. And again, that the same Spirit should consume those things which seemed very glorious before. For we have no being but in God; and to begin to be something in him, we must first of all b• convinced of our vanity, that we may the better acknowledge it. The Lord therefore blo•es upon us, to teach us that in our selves we are nothing.
THis may well be vnderstood of the beautie of the fields, which the violence of one gale of wind spoiles; as it is said in the hundred and third Psalme: for we know that the wind is called the spirit of God in other places. But I rather thinke the similitude is applied to the present purpose, because otherwise the application would be obscure. The Prophet then expounds his owne meaning when hee said, that men with all their glory were nothing but grasse, because the spirit of God will consume them in the top of their pride vvith one blast. Therefore this speech must be thus r•solued; Howsoeuer it be true that men being indeed vvith excellent parts of nature, may florish; yet they shall know that all is but vanitie, vvhen the Spirit of God shall but blow vpon them. For in that they grow so besotted in their own ouerweenings, it is because they neuer set themselues in Gods presence, but digge themselues hiding places, that they may flatter themselues without checke or controle. To the end then that they might no more deceiue themselues with the sweete deceits of lying vanities, the Prophet summons them before Gods iudgement seat, and grants indeed that they florish in appearance, as long as they keep themselues a great way o•f from the presence of Gods Maiestie; but let the Lord beginne once to blow vpon them, their all their beautie and strength shall forthwith vanish into smoke. He seemes to attribute an office to the Spirit of God, Obiect. which is not very fitting vnto it: for it is his propertie to 〈…〉 the face of the earth: as on the other si••• he withdraw himselfe neuer so little, al things fall to nothing: Psal. 104. And Isaiah affirmes here the cleane contrarie. Some may thinke then, that one Prophet contradicts another. Ans. But there is no absurditie in it to say; that all things are renued by the vertue of the holy Ghost. And againe, that the same Spirit should consume those things which seemed very glorious before. For we haue no being but in God; and to beginne to be something in him, wee must first of all b• conuinced of our vanitie, that we may the better acknowledge it. The Lord therefore blo•es vpon vs, to teach vs that in our selues wee are nothing.
