that resisted him we shall easily perceiue that all things came to passe as Isaiah foretold What were his Apostles that they subdued so many Kings and Nations by the sword of the spirit May they not well be compared to little sprigs Thus the Prophet shewes then by what meanes Christes kingdome should be erected and established that we should not iudge thereof as of a worldly kingdome Ioh. 18.36 The deformitie whereof he speakes in the next place is not only to be referred to Christes person This deformitie is not only to be referred to Christes person but to his whole kingdome which being contemptible and despised of the world was at last adiudged to a shamefull and cursed death but also to his whole kingdome which hath no forme beautie nor glorie at all in the eies of men in a word no appearance at all to procure any great admiration in the eies of worldlings For albeit Christ rose againe yet the Iewes alwaies esteemed him a man crucified and full of reproch so as they proudly disdained him Vers 3. He is despised and reiected of men he is a man full of sorrowes and hath experience of infirmities we hid as it were our faces from him he was despised and we esteemed him not The doctrine of this verse is all one with the former THis present verse tends to the same purpose with the former namely that men should reiect Christ because nothing was to bee seene in him but sorrowes and infirmities The Iewes needed to haue this often repeated vnto them that they might not conceiue a false opinioÌ„ of Christ nor of his kingdome for he that wil rightly see his glory He that wi l take a right view of Christes glorie must passe from his death to his resurrection must passe from his death to his resurrection Many are offended at his death as if he had been ouercome and ouerwhelmed of it But they must passe forwards to that diuine power and maiestie which shined in his resurrection Rom. 1.4 Yet if any shall begin at his resurrection hee shall not follow the order heere prescribed by the Prophet neither shall he comprehend the mightie power of the Lord. VVe almost hid our faces from him It is not without cause that hee vseth this word vve for thereby he shewes that thus all men shall iudge of him Neither shall any man be able euer to conceiue otherwise vnlesse the Lord correct and reforme his iudgement by the holy Ghost And howsoeuer he seemes heere to taxe the Iewes principally who should disdainfully reiect the Sonne of God promised and offered yea and puts himselfe in the number as being a member of that body yet let vs learne from this place notwithstanding that the whole world is here taxed and condemned of ingratitude for contemning of Christ because they iudge him vnworthy the looking vpon nay they turne their eyes from him as from an abominable thing Vers 3. Surely hee hath borne our infirmities and carried our sorrewes yet we did iudge him as plagued and smitten of God and humbled THe particle Surely is not onely an affirmatiue but also serues for an exposition Now the Prophet sets downe the cause why Christ was thus farre humbled to wit when any thing is brought to light that seemes strange and vnwonted For is it not wonderfull nay monstrous that hee to whom God hath giuen soueraigne power ouer all creatures should be thus abased and humbled So then if the cause were not rendred heere all would esteeme this no better then a fable Why was Christ thus couered ouer with dolours and infirmities Surely because he bare our sorrowes Saint Matthew alleadgeth this prophecie after he hath told how Christ healed diseases of diuers kindes Chap. 8.17 And yet it is most certaine that he was appointed rather a Physition of mens soules then of their bodies Adde also that the Prophet speakes of spirituall sorrowes But in the miracles shewed in the healing of mens bodies Christ manifested a plaine proofe of that power hee had to heale the sicknesses of their soules This healing then whereof S. Matthew speakes extended further then to their bodies for he was ordained a Physition of soules Matth. 9.11 12. And this is the cause why Matthew attributes that to the signe which agrees to the thing signified In the second member the Prophet shewes the greatnesse of this peoples ingratitude and peruersitie in that they did not see the cause why Christ was thus farre humbled and afflicted but did rather iudge that hee was smitten of God for his owne sinnes and yet they knew well enough that hee was an innocent yea the Iudge himselfe testified it Matth. 27.24 Luk. 23.4.14.22 Iohn 18.38 Since then they saw well that he being not guiltie bare the punishment of sinnes which hee neuer committed wherefore did they not conceiue some rare excellencie to be in him But in regard they saw him smitten and despised they neuer stood to examin the cause but iudged onely by the euents as the foolish are wont to doe And for this cause Isaiah complaines of the frowardnesse of mens iudgements which considered not of the reason why Christ was so greatly afflicted And especially he bewailes the senslesnesse of the Iewes in esteeming God the sworne enemie of Christ without thinking of their owne iniquities which by this meanes were done away Vers 5. But hee was wounded for our transgressions hee was broken for our iniquities the chastisement of our peace was vpon him * Or in his wounds is our medicin and with his stripes we * Or in his wounds is our medicin are healed HE once again repeats the cause of these so great afflictions of Christ A repetition of the cause lest any should be offended at Christs abasement to preuent the scandall that might arise for the spectacle of the Crosse driues many farre from Christ That is to say whilest they onely consiâ—â—r of that which is present before their eies not looking whereunto the same tends But all offence is remoued when they see that by his death he hath not onely done away our iniquities but hath also â—btained saluation for vs. Some thinke that chastisement is here called the chastisement of peace because men were growne senslesse and hardened in their sinnes and therefore it was needfull Christ should suffer Others referre this peace to the conscience namely that Christ hath suffered to giue our consciences rest To which purpose Saint Paul saith Being iustified by faith vve haue peace vvith God Rom. 5.1 But I take this word simply for reconciliation because Christ bare the chastisement which was due vnto vs. And thus the wrath of God iustly inflamed against vs is appeased and the peace made betweene God and vs by meanes of this mediator so as wee are now reconciled Hence wee gather a generall doctrine to wit A generall doctrine that vvee are freely reconciled vnto God because Christ hath paid the ransome of our
be no man which will take the charge of gouernment vpon him although he shall be entreated so to doe Surely ambition hath the swinge so for the most part amongst men that the greater part doe alwaies thirst and long for headship and that with enuie one ouer another yea they aspire many times to get it with hazard of their liues For euen in all times we shall see that the greedie lust to reigne and rule hath shaken the whole world and there is not the meanest village in which some are not to bee found who would be right glad to haue power and authoritie giuen them to command the rest so much is flesh and blood prone by nature to be couetous of honour Things are come to a very low ebbe when men refuse to beare rule Whence wee may perceiue that all things are brought to an extreame exigent when such a dignitie is not onely contemned but also reiected with a disdainefull refusall For the calamitie is extreame and past cure when men begin to flee and auoid that which they were wont naturally to couet But for the fuller amplification of the matter the Prophet sets other circumstances before vs to wit that the Iewes shall rather cast off all sense and feeling of mercie and humanity then to take vpon them the charge of gouernment If any should refuse to rule in a strange countrie it may bee it would not seeme strange at all but when we speake of the preseruing of our brethren it is too vncurteous a dealing to refuse so honorable a charge It is a signe then of an extreame desperatenes when he vpon whose faithfulnesse his brethren doe rest themselues and whose aide and succour they wait for and desire reiects and casts all desire of rule and authoritie from him And therefore also they haue been wont to chuse those for Princes who are rich or at the least it is very seldome that gouernment is committed to any but such as are of a competent sufficiencie lest their pouerty should expose them to contempt and disdaine or else draw them to vse vnlawfull shifts This circumstance is also added to wit that although they bee sufficient to beare the burthen yet they shall nor accept of it as if hee should say that not the meane and base people shall refuse the place of gouernment onely but euen the greatest and best furnished also Moreouer the verbe shall take hath a great emphasis in it for it is altogether as much in effect as to lay hands vpon him to arrest him as if Isaiah had said Those who shall seeke a Prince shall not proceede therein by allurements nor intreaties but there shall bee a multitude full of tumult where they shall endeuour to lay hands vpon some one or other by violence and shall force him to take the charge of gouernment vpon him And there is no lesse weight in the last circumstance when he addes This scattering shall be vnder thy hand that is to say At the least if there be left in thee any sparke of mercie or humanity put forth that strength thou hast to helpe vs in this our extreame misery For when a troup of men are as a scattered flocke asking succour at the hands of one of their brethren as at their pastor and shepheard yea pitifully bewailing their scattering their hearts are harder then iron or flint who will not then lend their helping hand for their helpe Some translate Let thy hand be vnder this scattering to wit to susteine it as if there were therein some amplification in the Prophets words Vers 7. In that day he shall sweare saying I cannot be an helper for there is no bread in mine house nor clothing therfore make me no Prince of the people BY the word To sweare he expresseth a vehement refusall and a resolute denial For often it falles out that he who in the beginning excused himselfe and made shew to bee vnable to doe any thing yet at the last being intreated doth yeeld to that which is requested of him but he who refuseth any thing and that by way of an oath giues them that haue sought his helpe no hope that hee will euer fulfill their desires for he hath resolued to continue his purpose And it may be also that the particle in that day signifies as much as incontinently that is without pausing any thing at all or making any longer coÌ„sultation about the matter But because it may also be taken to signifie a time full of calamitie I do not gainesay this latter There is no difficultie as touching the Prophets meaning onelie he purposed to say thus much in effect that there shall be no refuge nor fit remedie to restore this wofull dissipation Although the expositors doe interpret this hebrew word chobesâ—h diuersly yet I agree willingly with them who thinke it should be a similitude taken from Surgeons because there is nothing more fitting thereunto And it is all one as if some bodie being called to heale a sicke man he should answere I am no Physitian or the nature of the disease is so incurable that it is impossible to heale it The coniunction copulatiue Vau which follows afterwards is put to note out the cause of such a deniall as if he should say I assure you I haue no power to do it His meaning is then that the estate of this people shall bee so desperate that there shall not a man bee found who dares giue order to redresse their wants no not when things shall bee driuen to a narrow pinch Vers 8. Doubtles Ierusalem is fallen and Iudah is fallen downe because their tongue and works are against the Lord to prouoke the eyes of his glorie HEre the Prophet shewes the cause of this ruine lest it might seeme that God were cruell in chastising his people thus sharply Now it is as much as if he had said This people doe perish most iustly seeing they haue so many waies hardned their harts against the wrath of the Lord. And hereby he cuts off all complaints For we know how audaciouslie the world rageth when it is chastised more then ordinarily it is wont to be Now he saith they were readie both in words and deeds to commit all sorts of euils Hee speakes also of the destruction of the citie as of a thing presently acted albeit the time past may bee taken for the time to come as oftentimes it is To prouoke to wrath This manner of speech amplifies the fault shewing that of set purpose they meant to prouoke the Lord. For the things that are done before our eies doe very much offend vs especially if they be displeasing vnto vs. Wicked men mocke with God as if they could beguile him But because nothing can be hidden from him be it neuer so secret Isaiah reprocheth them that in his presence without blushing they ouerflowed in committing their wickednesses The epithite glory is also to be marked for it is a signe of more then a furious
brutishnes not to be touched with any feare or reuerence when the Maiestie of God is present Now God had wonderfully manifested his glorie to the people of Israel so as they ought to haue been humbled in good ear-earnest if they had had any droppe of shame or modestie in them Let the wicked then murmure against God as they will and accuse him of crueltie yet shall the cause of all their calamities be found in their owne hands Vers 9. The triall of their countenance * Or shall answere for them testifieth against them yea they declare their sinnes as Sodome they hide them not Woe be vnto their soules for they haue rewarded euill vnto themselues BEcause the Prophet had to deale with hypocrits that were shamelesse and impudent who yet bragged that they were very holy men hee saith that their very countenance testified against them what they were and that there was no need to goe seeke out witnesses a farre off to beare witnes against them to conuince them of their wickednes For he takes the word to answer to beare witnes or to confesse Howsoeuer then that they disguised their faces and their foreheads so as they were able to deceiue others yet notwithstanding God constraines them to discouer themselues and to manifest themselues to be such as they were indeede so as in despite of their teeth they bare the markes of their fraudes and dissimulations in their faces Others expound that their wickednesses were so apparent that one might perceiue the vilanie which they would couer as in a glasse But that which by and by followes confirmes the first sense when he saith they declared their sinnes as the Sodomites By which words he signifies that they so let loose the bridle to wickednes that they bragged of their filthinesse without blushing as if it had been some excellent thing worthie of praise first to haue taken away all difference betweene honestâ—e and vilanie and then to giue ouer themselues to all prophane licentiousnesse And therefore he compares them to the Sodomites Gen. 18 20. 19.5 who were so farre blinded with their voluptuousnesse that they cast themselues headlong with a blockish brutishnes into all manner of leaudnes You see then what is meant by the testifying of their faces whereof he hath spoken before to wit that they bare in their faces manifest tokens of impietie which were more then sufficient to witnesse their guiltines Woe be vnto them He here expresseth that which hath been said heretofore alreadie that all the cause of their euils remained in themselues because they had prouoked the Lord by their vices and naughtines And therefore they had no way to wind themselues out and if they did yet it should bee but in vaine because the euill was so rooted in their bones as if hee should haue said Seeke what pretext you can to colour your sinnes yet you cannot accuse God as if hee should smite you wrongfully Know then that your selues are the cause of it and therefore giue glorie to God and lay the whole blame vpon your owne heads Vers 10. Say ye Surely it shall be well with the iust for they shall eate the fruites of their works BEfore I set downe the opinion of others I will touch the true meaning of the words Because it is an vsuall thing that the threatnings of such heauy vengeances of God haue been wont to bring a marueilous bitter and sharpe temptation to the faithfull and withall because there is seldome any such publike calamities but they are also wrapped vp in the same with the wicked for this cause the Prophet as I take it brings them back to the prouidence of God which neuer so confounds things together but that in the middest of such confusions he hath skill to discerne betweene the euill and the good But this place is diuersly expounded For some translate Say to the iust because he is good he shall eate the fruite of his hands and after their opinion we should gather this sense I will and commaund that the godly be of good courage for howsoeuer I doe sharply punish the sinnes of the people yet notwithstanding it shall goe well with them But this sense seemes to me more agreeable Say that is hold this for a sure principle Because to say is often taken in the Scriptures to think and to haue been perswaded Psalm 39.1 as in Dauid I said I will take heed to my waies and infinite other such places He commaunds not then that one should tell the iust but that euery godly man should rather be perswaded of this truth in his owne heart namely that his estate should be happie and blessed howsoeuer it seemed miserable for the time present And so I take the word Tou for an happie and prosperous estate as in the former verse he vsed the word Raah which is of a contrarie signification against which he now opposeth Tou. And thus I thinke that Raah should not be taken for wofull but for a troublous estate Also because word for word it is Say Surely it shal be well with the iust it seemes that the particle Câ— should either be affirmatiue as in many other places or rather superfluous Although it be very likely it should be put by way of confirmation as if he had said Surely it shall be well to the iust let all occasion of doubting therefore betaken away and let it be held for certaine that his condition shall be most blessed and happie Now forasmuch as this is hard to perswade any of he addes that he shal eate the fruit of his workes that is he shall not bee defrauded of the reward of his equitie Whereas others take To say to admonish and translate these words It shall be well Admonish the iust that he do well I reiect that expositioÌ„ as beeing drawne too farr off Vers 11. Woe be to the wicked it shall be euill with him for the reward of his hands shall be giuen him HE opposeth this as a contrarie member to the former from whence it is easie to gather the Prophets meaning to wit that his purpose was to comfort the good and to terrifie the wicked by setting forth the righteous iudgement of God For when any great calamitie falles out by which all are alike afflicted hand ouer head we begin to call it into question whether the world be guided by the prouidence of God or no or rather by the turning of the wheele of blind fortuÌ„e Thus the faithfull feare to be wrapped vp in the same ruine with the wicked Others againe think that it is all one whether a man bee godly or wicked seeing aswell the one as the other are alike afflicted with pestilence warre famine and other such corrections And so from thence this peruerse imagination entreth in the minde of man that there is no difference betweene the reward of the godly and the vngodly Amongst such an heape of darke cogitations many by the temptation of
and then hauing finished his sermon hee comprehends a briefe summe of it in few words as hee did in the first Chapter Hee speakes then against sumptuous apparrell and superfluous ornaments which were euident signes of vaine ostentation For where there is this excesse in apparrell and ornaments there is alwaies ambition ioyned with it and so by consequence many other vices for the most part doe goe hand in hand with it For from whence comes the superfluitie both of men and women but from pride First then hee iustly taxeth this vice as the welspring of all the abuse and shewes it by the signe thereof to wit by their going because the women walked with stretched out necks Now as it is an euident signe of modestie to bow the head as also prophane authors doe witnes so to lift it vp too much is a signe of arrogancie And for a womans head lifted vp what can it shew else but pride The Prophet therfore did wisely in beginning at the fountaine it selfe for if he had begun at the outward signes as at the garments walking and such like things they would haue had their replies at hand to wit that their harts were vpright and innocent enough for all that and that there was no such great necessitie to crie so bitterly against them and to summon them before the iudgement seate of God for putting on a little braue or light apparrell To the end therefore that hee may meete with their vaine obiections hee first discouers the inward disease which shewes it selfe euery way in all the outward attire That which hee addes of wandring eâ—es shewes a shameles lust which is oftenest seene and espied as certaine witnesses thereof in the eies for bold and audacious eies are the true messengers of a dishonest heart On the contrarie chaste women haue their eies stedfast and drawne in as it were rather then rouing and wandring abroad Tinkling This gesture sutes wel with an immodest and lasciuious countenance It is vncertaine whether the women had little belles to their pantables which tinckled as they went or rather whether in keeping measure they carried their countenances as women dansers do because the manner of attire is much changed since that time Notwithstanding I willingly receiue this exposition that in going they made their steps to sound for the very words doe sufficiently shew it Vers 17. Therefore shall the Lord make the heads of the daughters of Zion bald and the Lord shall discouer their secret parts 18. In that day shall the Lord take away the ornament of the slippers and the calles and the round tires 19. The sweete balles and the bracelets and the bonets 20. The tires of the head and the sloppes and the head bands and tablets and the earings 21. The rings and the mufflers 22. The costly apparrell and the vailes and the wimples and the crisping pinnes 23. And the glasses and the fine linnen and the hoodes and the launes HEre is a coupling of things together in stead of a particle that renders the cause For he denounceth that seeing they cannot be amended neither by gentle admonitions nor by any words that the Lord will proceede otherwise with them because hee will no more vse sharpenes and rigor of speech but will come vpon them in great displeasure and with his arme out strethed to take vengeance vpon them And therefore euen as they had shewed their rebellion from the head vnto the feete so he also giues them to vnderstand that the Lord wil shew the signes of his vengeance vpon all the parts of their bodies Wherefore he begins with the head where the principall decking is and afterwards descends to the other parts Now we are to obserue that the Prophet reprooues not the excessiue pompe of these women with this sharpenes vehemency without cause for aboue all other vices What vice is most predominate in women wherewith they are stained they naturally burne with a fond desire to decke and trim themselues brauely And although they are prone enough by nature to couetousnes yet will they spare no cost to make themselues fine yea they wil pinch their bellies and offer violence to nature it selfe that they may haue wherewith to attire themselues the more costly sumptuously so greatly are they corrupted with this vice that it surmountes all others Histories doe shew what vprores women haue raised at Rome Women made an vprore at Rome because of a law made for restraint of fine apparrell by reason of the law called Oppie which was ordained concerning apparrell because one side would establish it and the other part would haue it abolished so that there could be no conclusion made hereabout by any graue and moderate course because of their riots But we neede not goe so farre to seeke examples for wee may find infinite numbers almost thorowout all nations so as it is a vice too common in al ages Now because we are alwaies sharpe witted to deuise excuses to couer our excessiue superfluities therefore the Prophet pointes as it were with his finger at the fountaine of all the mischiefe to wit this furious pride before spoken of wherewith women are carried away when they are to shew themselues and appeare before others For to the ende they may be the better seene and discerned they will shine with deckings of their garments that so the eies of euery one may be drawne vnto them The Prophet then hauing touched the inward sore hee reckons vp many particulars that so he might bring the sottishnes of women into the open view of all the world to receiue disgrace And therefore hee makes a long catalogue because none are more curious then a woman about this matter of piling vp fashion vpon fashion and tire vpon tire She will heape ornaments one vpon another without nuÌ„ber and therefore it was not without cause that the auncients in times past called a womans cabinet A womans cabinate called a world by the Anciâ—nts or chest A world For if all the pieces which are here mentioned should be gathered together and laid vpon an heape a man should find as many fashions as there are parts of the world And therefore it seemes the Prophet here rifles the chests of women to bring forth their paltrie packe of iewels which were laid vp therein to the ende that by how much the more they gloried in them and tooke pleasure therein by so much the more euery one might bee made the better acquainted with their follies Therefore howsoeuer here bee a long catalogue yet is nothing superfluous seeing thereby their insatiable lusts are the better discerned As touching the particulars I meane not to stand dilating vpon euery thing apart seeing euen the best learned of the Hebrews themselues are doubtfull concerning some of them neither can they make any true difinition of the sundrie formes of these ornaments It is sufficient for vs to know the summe of the words and to vnderstand the Prophets
stopped their eyes So that which the Prophet attributes heere to doctrine that the Apostle attributes to the wicked affection of this people who were the cause of their owne blinding Act. 28. Ioh. 12.41 S. Paul brings in the holy Ghost speaking in this place S. Iohn saith that Isaiah spake thus of Christ after he saw his glorie Whence it appeeres as we haue said heretofore that this God which filled the whole earth with his glorie was Christ But Christ is not separate from his Spirit It is to very good purpose then that S. Paul hath referred this place to the holy Ghost for although God did represent himselfe to the Prophet in the liuely image of his Sonne yet is it also certaine that whatsoeuer he represented vnto him was whollie shed into him by the power of the holie Spirit Now let the wicked barke against vs while they will with their blasphemies and blame our doctrine because the world is made the worse by the preaching of it yet shall they gaine nothing thereby neither yet be able to diminish the least tittle of the authoritie thereof for they must forthwith condemne God himself when they condemne his doctrine but their slanders can not let that his iustice should not appeere or that he should not preserue that and vs also blameles That they conuert not Hee heere cleerely pronounceth that he sent not the Prophet to saue the people but rather to destroy them Obiect But the word of God in it self is healthfull and at least necessarie it is that there come some fruit from the preaching therof which may profit some although many lose the fruit of it by their owne infidelitie I answere Ans mention is made heere of the whole bodie which was alreadie destinate and vowed to destruction for there are alwayes some whom the Lord hath exempt from this generall perdition The word was powerfull to saue those and did truly bring forth his effect but the common state being sunken deepe in rebellion and infidelitie perished Whereby we also see that the word of God is neuer so hurtfull that there should not be some few which feele saluation by it and haue triall thereof effectuallie But wee are to note from the order and course of the words that repentance is the beginning of healing First of all then let vs see what he meanes by this word healing He referres it to the rods and scourges of God wherewith the people had been humbled for their sinnes Now the cause of all the euils which we endure is our rebellion against God but when we repent and that he shewes vs the light of his countenance then the rods wherewith he chastised vs are cast into the fire and thus we are healed This order ought to be diligentlie obserued of vs by which it very well appeeres whereat the Lord aimes in inuiting vs to come vnto him as also what drift the holy doctrine hath to wit Mat. 3.2 that we might be conuerted Behold here then that part of the Gospell Do penance or Repent Afterwards by offring vs reconciliation he promiseth remedies for all euils not only against the bodie but also against the soule But if we receiue not so excellent a fruit of the word of God if we be not reconciled vnto God as soone as the word sounds in our eares we haue cause to blame none but our selues because the fault whollie remaines in vs. And in very truth that which the Prophet recites heere is a strange thing and as it were against nature to wit that she were vtterlie perished As often then as this falles out let vs yet be fullie resolued thar there is still a sap hidden within which howsoeuer it appeare not by and by to our eyes will yet shew forth his fruit in the end Now this sap is hidden in the word of God by which only the Church is vpheld Holy seed Heere he shewes what this substance is to wit the small number of the faithfull which he calles a holy seed For he meanes the elect which should be saued by the free mercie of God and should be reserued from this captiuitie because that this banishment was as it were the purgation of the Church whereby the Lord tooke away the wicked who being cut off he gathered vnto himselfe a very small people but yet truly sanctified Some referre this to Christ but this exposition seemes too farre fetched it will agree better if wee referre it to all the faithfull because the holy seed is the substance of the Church THE VII CHAPTER Vers 1. And in the dayes of Ahaz the sonne of Iotham the sonne of Vzziah king of Iudah Rezin the king of * Or Syria Aram came vp and Peka the sonne of Remaliah king of Israel to Ierusalē to fight against it but he could not ouercome it THere is heere recited an excellent prophesie of the wonderfull deliuerance of Ierusalem euen when it might haue seemed wholie desolate Now the Prophet recounts all circumstances to the end by them the miracle might be the more admirable that it might cleerely appeere how the Citie was preserued by the meere goodnes of God and not by any policies or power of men For this people were so vngratefull that vnlesse after the deliuerāce all these things had been brought to their remembrance one after another they could not vnderstand how they were deliuered by the hand of God And few there were who in the present danger waited vpon that which Isaiah had promised because they iudged of the publike state of the kingdome and of their own also according to that which they saw with their eyes To the end then hee might lay forth the excellent benefit of God he sets all circumstances before them that so they might acknowledge out of how great danger they were deliuered when God freed them out of their enemies hands As touching our selues let vs know that this mercie was shewed to a people vnthankfull to the end the Church might be preserued and that Christ at the last might appeare We must note that the Prophet speakes of the second warre which Rezin Pekah made and this we shall more easilie gather out of the holie historie for in the first warre Achaz was ouercome and a great multitude led into captiuitie who in the end were brought back by the Israelites when the Prophet had in the name of God commanded it should be so done 2. King 16.5 And againe the kings of Syria and Israel raised an armie and assailed Achaz because it was thought they had so spoiled them by the first warre that they had left them no power to resist Whereas then he makes mention of the second warre it is to amplifie the miracle for Achaz had not a competent power to resist so great a multitude seeing all the flower of his souldiers were caried away in the first warre And howsoeuer there were now many people remaining yet they were scattered and besides were much
dangerous nor deadly enemies then those that haue been nourished and maintained in her owne lappe I answere Ans that the Prophet heere comprehends the whole Kingdome of Iesus Christ and not one age or generation For in this life wee doe but onely taste the first fruits as it were of this Kingdome Moreouer although the Church be vexed with enemies as well strangers as domesticall yet euen in the midst of them God ceaseth not to preserue and maintaine it and thus in the end ouerturnes all his enemies Also this prophecie properly appertaines to the true and lawfull children of Abraham whom the Lord daily purgeth by afflictions and banishments causing them by this meanes to forget all ambition and enuie for we shall not vsually find desire of vaine glorie amongst them who haue been meekened and instructed in the schoole of Christ Thus then that which Isaiah heere promiseth hath alreadie beene fulfilled in some part and is accomplished euery day But we must goe on still in these exercises and haue fightings daily as well within as without vntill wee obtaine that eternall peace which wee shâ—ll inioy heereafter with all felicitie in the Kingdome of God Vers 14. But they shall flee vpon the shoulders of the Philistims toward the west they shall spoile them of the East together Edom and Moab shall be the stretching out of their hands and the children of Ammon in their obedience HIs meaning is that the Lord will also assist his people by another means to wit that he will triumph ouer his enemies subdue them vnder his power For as he hath hitherto spoken of the safetie of the Church so now also he declares that shee shall obtaine victorie ouer her enemies Now hee makes mention of the nations against whom the Iewes had continuall warres the Philistims assailed and molested them on the one side on the other side they had the Ammonites and Moabites by whom they were conioyned both by consanguinitie and neighbourhood And on the other side were the Idumeans who were not withheld by any neerenesse of kinred whatsoeuer Gen. 36.1.8.9 from being the sworne enemies of the Iewes they came of Esau the brother of Iacob the remembrance whereof ought to haue turned them from all hatred and rancour The Church ouercomes by suffering And therefore the Lord promiseth to his Church that although she should haue enemies that yet notwithstanding by suffering vnder them shee shall conquer and bring them vnder in the end The stretching forth of the hands signifies the domination which the Church shall obtaine ouer her enemies for ordinarily the hand signifies power and the Hebrues vse the phrase To stretch out the hand to subdue this or that So as it is said in the Psalme I will set his hand in the sea and his right hand in the floods Psal 89.26 To stretch out the hand then signifies power to rule and gouerne and contrariwise he also addes the obedience which the enemies shall yeeld vnto her The Iewes who dreame of an earthlie kingdome and Messiah interpret all these things carnallie and draw them to I wot not what outward power whereas they should rather be esteemed according to the state and condition of Christes kingdome True it is that the effect of this prophesie was seene to be fulfilled in some part when the Lord brought back the Iewes from captiuitie at which time he raised them vp into a good estate in despite of all their neigbour enemies but the faithfull were to expect a more excellent victorie which in the end they obteined by the preaching of the Gospel For albeit we must fight continuallie vnder the crosse yet we ouercome our enemies notwithstanding first when being deliuered from vnder the tyrannie of the diuell vnbeleeuers we are called and maintained in freedome by Iesus Christ that the flesh with all his lusts may be brought vnder secondly when by meanes hereof we liue to him Luk. 21.19 and possesse our soules in patience quietly with a meeke spirit bearing whatsoeuer befalles vs. We also heape coles of fire vpon the heads of our enemies Rom. 12.20 and by this meanes likewise we obteine victorie ouer them and ouer all their iniuries and reproches vnder which it seemes we are subiect Vers 15. The Lord also shall vtterlie destroy the tongue of the Egyptian sea and with his mightie wind shall lift vp his hand ouer the riuer and shall smite him in his seauen streames and cause men to walke therein with shooes He meanes nothing else in this verse but to shew that the Lord by his admirable power will open a way vnto his people which seemed to be shut vp before Now he speakes by a figure for one side of the sea is called a tongue because when the sea enters vpoÌ„ both lands and occupies one part it seemes like a tongue thrust out He speakes of the Egyptian sea then yea of Egypt it selfe which he yet more plainly declares hereafter But he principallie names the sea and the riuers because these be fortresses of the regions and the closings in of all passages Vpon the riuer No doubt but he meanes the riuer Nilus which watereth and compasseth all Egypt in many places by meanes whereof they might haue shut vp the passage before the people returning into Iudea I doubt not but the word Ruach is here taken for wind although these words of the Lord be ioyned therewith for all the winds are the Lords seeing he gouernes and guides them as it pleaseth him and especiallie a vehement whirlewind raised vp miraculouslie is so taken when this word is vsed Now he alludes to the first deliuerance of the Church wheÌ„ it was brought out of Egypt For wheÌ„ it pleased God to giue them passage he dried vp the sea by the violence and force of the winds Exod. 14.21 I grant that God needed not the help of winds because he was able to haue done it of himselfe but when he vseth ordinarie meanes first from thence wee learne that all creatures are readie to yeeld obedience vnto him And howsoeuer they haue their naturall course What we haue to learne from Gods working by ordinary meanes yet are they all in his hands so as he will turne their force and violence which way soeuer it shall please him For example when the wind ariseth it takes his beginning of a naturall cause all the winds also haue their seuerall proprieties the south wind is moyst the north wind cold and the effects which proceed from them are altogether alike for the south wind makes the bodies moist and the north wind dries them The Lord shewes by admirable miracles that he hath a superior power and an ouerruling hand farre aboue these naturall causes so as nature that is to say the disposition of things as prophane men haue imagined ouerrules not but he only Secondly he shewes that when he thinks good he changeth the nature and order of things to the end he may be acknowledged
them therefore it is that the Prophets are wont to mingle consolations after their denunciations of iudgements Seeing these things serued then to cheere vp the faithfull no doubt but they were speciallie directed to the Iewes among whom faith had her speciall residence in regard that it appeared in none but them But yet we are once againe to obserue these words after many dayes for this is added to exercise the faith of Gods children we often run headlong in our desires and would haue God accomplish his promises by and by we grudge that he delaies so long and wax so impatient that we can no longer indure But we must learne in humilitie to wait and looke long for the saluation and mercie of our God and not be discontented how long soeuer he deferre for certainly he will come and he will not tarrie But herewithall wee must note that God speakes not heere of all for as we haue seene in the 13. verse he was determined to saue but a few and this ought so much the more to whet our appetites to the end after we haue been long exercised vnder sundrie calamities we may meete the Lord that smites vs by vnfeined repentance Vers 23. Then the Moone shall be abashed and the Sunne ashamed when the Lord of hosts shall reigne in mount Zion and in Ierusalem and glorie shall be * Or euen in the presence of his c. before his ancient men MAny thinke that the Prophet vseth this vehemencie against the Iewes as if he said The Sunne Moone and Starres are ashamed of your incredulitie so that you are a detestation not to men only but euen to the insensible creatures but this seemes vtterlie wide frō the Prophets purpose I make no doubt but he continues on that consolation which he touched in the former verse as if he should say When the Lord shall visit his people and purge his Church he will establish such a glorious kingdome that it shal darken the light of the Sunne and Starres And this maner of speech is very vsuall among the Prophets we also haue seene it before in this prophesie Now Isaiah speakes not here alone of the head but also of the whole bodie of the Church when the Lord then shall settle his kingdome vpon mount Zion his glorie in the restauration of the people shall be so great that that which seemes bright and glorious in mens eies being compared with this shall be but darkenes And the better to expresse it he names the greatest lights in the firmament Some improperlie draw the verb To reigne to Gods vengeance for albeit God reignes when he iudgeth the world yet this maner of speech linked thus together God shall reigne in Mount Zion alwayes notes mercie and saluation For he speakes of the restauration of the Church whence we gather that these things are not accomplished but in Christ In mentioning of the Ancients he vseth a figure called Synecdoche a figure often vsed in scripture taking the chiefe part of the Church for the whole bodie and yet not without a speciall cause The ancient men Priests and gouerning Elders are heere taken then not only for the Priests but for those gouernors which haue the ouersight of maners and discipline to wit such as ought with wisdome and discretion to gouerne others And vnder these names he comprehends all the people not only because they represent the whole bodie the common people being hid as it were vnder the shadow of their wings but also that the faithfull might haue good hope of a future restoring otherwise it were to little purpose that a scattered multitude should be left like a crased bodie or a confused lump It is not without cause that the particle euen before his auncient men is added to the end the Iewes might know that Gods power should be glorious not that it can be comprehended with the eies of flesh but by faith for he so reignes that we effectuallie feele his strength in our weakenes And if we apprehend not this we shall neuer receiue any comfort In stead of glorie some reade gloriouslie others glorious I had rather take it in the substantiue although it be not much materiall as touching the sense For he shewes how great Gods glorie and magnificence should be when Christes kingdome shall be set vp all glorie then must be turned into darknes that his glorie alone may shine and surmount all things Whence it followes that God then inioyes that which belongs vnto him in the middest of vs and that honor which none ought to depriue him of when all creatures are brought within compasse and that he alone shines and is the light of our eyes THE XXV CHAPTER Vers 1. O Lord thou art my God I will exalt thee I will praise thy name for thou hast done wonderfull things according to the counsels of olde with a stable trueth HItherunto Isaiah hath prophecied of Gods iudgements which hung not ouer the head of one people alone but almost of the whole world Now it was impossible that the consideration of so many calamities which hee foresaw would fall vpon them should not worke great sorrow and trouble of mind in him For those that are of an vpright heart desire that all the world might bee saued And as they thirst after Gods glory so they cannot but loue all the works of his hands by how much the more then a man is possessed with the true feare of God the more neerely is hee touched to the quicke with the feeling of his iudgements In the meane while the wicked are besotted when he manifests the same and will not be moued for any terrours whatsoeuer the godly on the contrary quake at the least signe of his displeasure If wee haue experience of this what thinke we the Prophet felt who saw all these calamities which hee foretold before his eyes as in a glasse For the Ministers of the word must needes bee much more effectually affected with the sight of such things then the common sort that the same may be as it were a seale vnto them of the trueth of their doctrine The Lord then hauing set these horrible desolations before the Prophet as in a table it was necessarie that being moued with sorrow and griefe he should turne his eyes vnto the Lord for otherwise hee might haue been intangled with confused passions and great disquietnesse of minde And therefore being assured that the Lord would prouide for his Church in the middest of these tempests and that hee would gather in those vnder the wings of his power which before were scattered farre off hee takes courage vnto him Wee see then that Isaiah continues constant in his vocation without being daunted or any way discouraged but rather relying alwaies vpon the assurance of obtaining mercy and therefore hee continues to celebrate the praises of the Lord his God By this we may see that this thanksgiuing depends vpon the former prophecies and that Isaiah respects not
principall fruit of our reconciliation with God stands in the inioying of faithfull Teachers yet because the common people had suffered much want Isaiah fitting his speech according to their weaknes giues theÌ„ therin a taste as it were of Gods fatherly goodnes in mentioning great plenty of all things By the words bread and water hee signifies an extreme pouerty and want of outward things and therefore hee addes aduersitie and affliction Now in stead of this penurie he promiseth to send them fruitfull increases which he expresseth vnder the word Raine For hee takes the cause for the effect as if he should say The earth shall be exceeding fruitfull in which phrase of speech the Prophet also had respect to the situation of that Country which waited for no other meanes to make it fruitfull but the raine which fell from heauen for it was not watered by the ouerflowing of riuers or fountaines See Deus 11.10 but onely with raines Isaiah therefore shewes that the Lord will send abundance of those fruits which otherwise he could haue diminished or taken away by barrennesse In any wise therefore let vs learne to comfort our soules with these and the like promises when wee shall in anie sort feele the hand of our God heauie vpon vs. Vers 21. And thine eares shall heare a voyce behind thee saying This is the way walke yee in it when thou turnest thee to the right hand and when thou turnest thee to the left THe fruitfulnesse of the land whereof hee spake before ought to bee esteemed a good blessing of Good But behold here the chiefest cause of ioy and gladnesse to wit when God vouchsafes vnto vs the wholesome sincere milke of the word for our soules For there is no famin of bread that ought so much to affect vs with feare and perplexitie as the famin of Gods blessed word The famin of Gods word a famin of all famins And indeed looke how much more precious the soule is then the body so much the more ought we to feare that famin aboue all other famin as also another Prophet telles vs Amos 8.11 Our Prophet then promiseth vnto the Iewes a benefit But the inioyiâ—g of it a benefit of all benefits False Prophets would be taken for the onely Doctors of the Church aâ—oue all benefits the greatest What is that They shall now bee fed with the word of God which had been exceeding scarce amongst them before The false Prophets I deny not will boast that they also haue the word yea with greater boldnesse many times then the faithfull Teachers themselues They forsooth will be taken and held for good guides euen whilest they lead men into error and at last plunge them with themselues into euerlasting perdition But the word which shewes vs the direct way comes of God alone True doctrin it selfe shall auaile vs nothing at all vnlesse God giue vs eares to heare it And yet if he did not therewithall promise to giue eares to heare it the word of it selfe shoud little auaile vs for so he should indeed speake but to deafe eares neither should we perceiue ought but a confused sound When he saith therefore that hee will be behind vs as a guide wee may thereby perceiue that God will not suffer his word to be spoken to vs in vaine but will so worke inwardly vpon our judgements and affections that they shall bee bowed to a true and willing obedience For all of vs naturally are vnteachable so that we stand in need to bee wholly reformed by the worke of the Spirit And therefore the word shall heare is of great weight in this place Now he compares God to a schoolemaster who sets his schollers before him that hee may the better teach them and keepe them in order wherein vndoubtedly hee shewes the great affection and exceeding care which he hath ouer vs in that he contents not himselfe to goe before vs but also to watch vs at euerie turne with his gracious eye God not onely vouchsafes to teach vs but to watch and attend vs with a gracious eye whither soeuer we goe Moreouer the Prophet shewes that those which follow God shal neuer goe out of their way For by the verbe exhortatiue walke yee in it hee addes some reliefe to helpe our perseuerance lest some difficultie or other might slake our course as it often falles out Obiect But that which he addes of the right hand and the left may seeme absurd in regard that when Moses shewed the people the way in which they should walke hee therewithall forbad them to turne either to the right hand or the left Deut. 5.32 17.20 For that way is straight and no man ought to seeke out any by-waies What might be the meaning of our Prophet then Ans What is meant by the right hand and the left in this place I answere hee mentions the right hand and the left in this place in another sense then Moses doth For it is taken here for all sorts of counsels which wee ought to aduise of which are diuers in regard of the diuersitie of occasions that we meete withall and according as euerie one meetes with sundry difficulties and agreeable to his affaires and occasions he is to take aduice and deliberation Thus hee calles right hand and left all the actions of life whatsoeuer to the end that in all our enterprises wee might haue the Lord for our guide and that we might put nothing in execution till wee haue called vpon his name whether we turne to the right hand or to the left Hence we gather an exceeding comfort and consolation to wit that the Lord will be with vs in our enterprises and will direct our way before vs whither soeuer wee turne prouided that wee willingly stray not out of that path which he hath laid before vs. Vers 22. And yee shall pollute the couering of the images of siluer and the rich ornaments of thine images of gold and cast them away as a menstruous cloth and thou shalt say vnto it get thee hence HEnce it appeares that this direction which God will giue vnto his Saints shall not be in vaine for hauing abandoned their false worship they shall giue themselues to the true And the Prophet plainly mentions their externall profession of pietie when they shall make it appeare vnto all that they haue renounced idols and all idolatry For seeing images are instruments of idolatrie and superstition Images instruments of idola ry Such as be truely conuerted vnto God must of necessitie abhor and detest idols Faithfull Princes oght to imiâ—ate Iehues example in polluting prophaning idols and idolatrie therefore those who are truly conuerted vnto God must needs abhorre and detest them yea and as much as in them is prophane and pollute them as we read Iehu did who prophaned the Altars of Baal and made a sakes of his Temple 2. King 10.27 Fatihfull Princes and Magistrates ought to follow his example
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 approbation is heere opposed to all the peruerse iudgements 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 despise 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 power 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 restore the desolations of Israel I will also 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 comfortlesse 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 saluation 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 frowardnesse of the Iewes In which regard they might haue called the certainty of these promises 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 prodigious 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 vnknowne 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 distinction now betweene them before God Rom. 10 12. The Rabbines reade this verse by an interogation 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 belieue forsooth that they shall one day become Lords ouer the Gentiles and raigne ouer all nations But the true meaning is that this shall be an excellent and glorious worke in it selfe when God shall restore and reestablish 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 reuolt 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 vnderstood ioy and felicitie yet I doubt not but the Prophet respects the doctrine of the Gospell 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 Gentiles 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 secondlie that wee which were dead shall be raised vp to life or rather that life is restored vnto vs. Vers 7. Thus saith the Lord the redeemer of Israel and his holy one to him that is despised * Oâ— in himselfe in soule to a nation that is abhorred to a seruant of rulers Kings shall see and arise and Princes shall worship because of the Lord that is faithfull and the holy one of Israel which hath chosen thee ISaiah goes on with the same argument that the people might conceiue a better hope in their minde touching their estate condition when they should see themselues afflicted 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 pouertie and calamities I answere Ans that the memorie of that which had fallen out long before 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 aduertising 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 countenance from them to exercise and trie their faith
according to the custome of the Hebrewes I see no reason why Oecolampadius hath translated Oecolampadius Hee hath exposed his high places to the rich By the rich vnderstanding tyrants and proud men for they are wont to wax insolent and intemperate in regard of their riches which they abuse to play the Tarmogants Thus I thinke that by the vvicked and rich he vnderstands one and the same thing Isaiahs meaning is then that Christ was subiect to the contumelies insolencies and lusts of the wicked Scribes and Pharisies For the Scribes and Pharisies on the one side rushed vpon him with a desperate fury and on the other side the factious people cried no hing but crucifie him The factious people Pilat crucifie him Matth. 26.66 Pilat contrary to all equity law gaue an vniust sentence of death vpon him though hee were informed of his innocencie The Roman souldiers Marke 15.14 And the Roman souldiers greedy of any pray put the cruell and wicked sentence cruelly and wickedly in execution Iohn 19.16 Who would not haue thought now but that Chrst had been vtterly ouerwhelmed an◠buried amongst the bloody hands of these cruels murtherers For I take the graue heere by a metaphor in regard the wicked and their executioners had almost ouercharged him Obiect And if any obiect that Christ was buried honourably I answere Ans that this buriall was the beginning of his glorious resurrection But heere hee speakes of his death which is often signified by the graue This then I take to be the true meaning and yet I giue euery man leaue to iudge as it pleaseth him Though he had done none iniquitie The Prophet sets Christs innocencie heere before vs not so much to defend him against the slanders of the wicked as to recommend vnto vs the fruit of his death lest wee should imagin that he suffered at aduēture He was innocent and suffered by Gods decree not for his iniquities but for ours for he bare the punishment due to vs. Now in two words he expresseth Christs perfect innocencie to wit that hee sinned neither in vvord nor deed Surely euerie one will confesse that this cannot be affirmed of any mortall man it followes then that it appertaines to Christ onely Vers 10. Yet the Lord would breake him and make him subiect to infirmities when hee shall make his soule an offering for sinne hee shall see his seede and shall prolong his daies and the will of the Lord shall prosper in his hand BY this we may the better discerne of that which I haue briefly touched The fruit of Christs death expressed to wit that the Prophet propounding Christs innocencie had a further drift then to defend him against the contumelies and reproches of the wicked The marke hee aimes at then is to make vs looke vnto the very cause that so we might feele the effect thereof in our soules for God neither ordaines nor executes ought at randon Whence it followes that the cause of Christs death was lawfully vndertaken The exposition also is still to bee remembred of vs Obiect which we touched in vers 6. There was no sinne in Christ but why vvould the Lord then haue him suffer Ans Euen because hee sustained our person and cause for there was nothing at all that could satisfie Gods iustice but the death of his only begotten Son The word Asham signifies sinne and oblation for sinne and so oftentimes it is found in the latter signification in the Scriptures Exod. 29.14 Ezech. 45.22 For the beast sacrificed was so offered as that bearing the punishment and curse of the sinne it also blotted it out And the Priests signified so much by the imposition of hands euen as if they had laid vpon the beast the sinnes of the whole people Leuit. 4.4 And if any priuate man had offered he also put his hands vpon the head of the beast as if hee had thereby translated his sinne from himselfe vnto it Leuit. 4.27.29 And therefore Saint Paul calles Christ the curse or execration saying Christ hath redeemed vs from the curse of the law being made a curse for vs Galat. 3.13 And in another place Hee made him to be sinne for vs vvhich knew no sinne that wee might be made the righteousnesse of God in him 2. Cor. 5.21 Also in Rom. 8.3 For that which was impossible to the law in that it was weake by reason of the flesh that hath God done by sending his owne Sonne in the similitude of flesh subiect to sin and for sinne hath condemned sinne in the flesh that the righteousnesse of the law might be fulfilled in vs. The Prophet then by this word Asham signifies the same which Paul calles curse and sinne in the places formerly alleadged Now heere the fruit of Christs death is expressed in regard that by his sacrifice sinnes are done away and God is pacified towards man for the vertue of this word sacrifice must be referred heereunto Hence it followes that the abolishing of sinne and satisfaction for sinne is no where to bee found but in Christ Now that we may the better remember these things first wee must note that we are all guiltie before God so as we are accursed and lothsome in his presence Will wee then bee brought againe into his fauour Sinne must be taken away But this cannot bee done with purgations deuised by man How then We must resort to Christs death because wee cannot otherwise make satisfaction to God In a word No satisfaction can be made to God for our sins but by christs death Isaiah teacheth that sinnes cannot be pardoned vnlesse wee flee to this death If this language seemes harsh and not seemly for the person of Christ let such a one enter into his owne heart and consider in good earnest how feareful and terrible Gods iustice is when nothing is able to appease it but the sacrifice of Christ And so the inestimable grace which shines in the curse of Christ will easily remoue all offence Hee shall see his posteritie The Prophets meaning is that it shall bee so farre off that Christs posteritie shall be diminshed by his death that contrariwise it shall be the meanes to raise vp seed vnto him For in quickening the dead he begets a people which he afterward will cause to multiply exceedingly Neither is there any absurditie at all in it to call the faithfull the posteritie of Christ though they bee his brethren for they bee his of-spring Where hee addes Hee shall prolong his daies some supply the relatiue Asher Which saying that the posteritie shall indure long But I expound it more simply that the death which Christ shall suffer shall not cut off the length of his daies that is to say from liuing eternally Some departing out of this life doe leaue children which shall suruiue them yet vpon condition that their fathers be first dead But Christ shall haue his children with him for he dies not as men doe but obtaines eternall
deale cruellie with our neighbours or to offer them any outrage The vvord of vanity is the third kind of wrong by which wee hurt our neighbour in deceiuing them with sweet and sugred words For all iniquitie is composed either of secret fraud and malice or of open violence Vers 10. If thou powre out thy soule to the hungrie and refresh the troubled soule then shall thy light spring out of darkenesse and thy darkenesse shall be as the noone day POwre out thy soule He continues to recommend vnto them the duties of charitie For the whole summe of his exhortation is to shew that men worship God in vaine if they onely offer vnto him some cold and naked ceremonies seeing Gods true and pure worship consists not in such childish things but rather commands and chargeth vs to liue in innocencie and vprightnesse with our neighbours doing them good to our powers and being readie to helpe them when need is readilie and cheerefully The two parts of this dutie are to be marked which Isaiah also hath expresly distinguished For in the first place he commends vnto vs the affection of pitie and compassion in the next place he exhorts vs to manifest the same by the effects For it is not sufficient to doe good to men vnlesse it proceede from a franke and willing mind If I distribute all my goods to the poore saith S. Paul and haue not loue I am nothing 1. Cor. 13.3 Thus then to powre out the soule signifies nothing else but to pitie our brethrens miseries to be as much affected with their wants as if we our selues were afflicted with them Heb. 13.3 As contrariwise all such as are strait laced being giuen to their priuate commodities shutting vp their bowels and are void of affection 1. Iohn 3.17 are called men of an hard heart Whereas others translate If thou presentest thy soule it a agrees not The same promise with that in verse 8. followes and vnder the same similitude or figure For by darkenesse he vnderstands a wofull estate and by light an happie and prosperous condition As if he should say The Lord will cause all thy miseries which now ouerwhelme thee to cease and a sudden felicitie shall succeed the same Hee shewes therefore that they had no cause to complaine of God when afflictions pressed them so the quicke because they should foorthwith escape and enioy an happie estate if they serued and obeyed God Vers 11. And the Lord shall guide thee continually and satisfie thy soule in drought and make fat thy bones and thou shalt bee like a watred garden and like a spring of water whose waters faile not THe Lord shall guide thee Now hee more clearely expresseth that which he touched before in briefe and vnder borowed speeches Namely that God will bee their leader so as nothing shall hinder them from enioying all things in abundance It is said that God guides vs when we feele by experience that hee goes before vs as if wee saw him with our eies Next hee addes that this shall not be for a time because God neuer leaues those that bee his in the mid way but with an vnchangeable course continues his benefits alwaies vnto them For this cause the Prophet also promiseth fulnes and sacietie in their extreamest penurie For God hath abundance of blessings alwaies in his hand wherewith to relieue the wants of his children And surely his onelie blessing is more worth then the sweetest dewes that can fall in an whole yeere And yet he doth not promise to the faithfull that they shall haue alwaies a goodly and plentifull increase of fruites and good seasons to end their haruest and vintage well but that God will nourish them albeit the earth should bring foorth no foode at all And thus he commands them to depend vpon Gods helpe and to content themselues therewith notwithstanding that the barrennesse of the earth should put them to their shifts In this sense it is said afterwards Hee vvill make fat thy bones He saith not that they shall be full fed and fat but so leane that their bones shall pierce the very skinne Hee calles them bones then who are pinched with penury and famine In a word such as in whom there is nothing left but skinne and bones vtterlie shrunke vp and withered And thus he signifies that the Iewes should haue to wrestle against famin and leannes vntill God should be pleased to restore them Heereunto appertaines that which hee addes touching a vvatered garden and of the spring of vvaters For Isaiah cannot satisfie himselfe in expressing the largenesse which God would powre out vpon his seruants that so men might seeke the causes of dearth no where but in themselues The summe is that this fountaine of Gods bountifulnesse shall neuer faile nor bee drawne dry if so bee wee stoppe not vp the same by our frowardnesse Vers 12. And they shall be of thee that shall * Or restore the old deserts build the old waste places and thou shalt raise vp the foundations for many generations and thou shalt be called the repairer of the breach and the restorer of the paths to dwell in BY deserts the Prophet meanes an horrible waste which befell the Iewes at that time An obiection preuented when they were led captiues for the Land became like a desert the cities were ruinated the Temple was razed the people made bondslaues and scattered into all quarters Hee calles them deserts and old because they could not be so soone reedified neither was there any hope left that the people should be restored to their first estate If any Citie be wasted or laid on heapes yet as long as the inhabitants remaine there it may in short time be restored but if the inhabitants which dwelt therein be dead or haue bin carried away into a farre Country and shall be long absent what hope is left that such a Citie should be new built againe Wil it not seeme strange if a long while after the ruine thereof one should say The people vvhich seemed forlorne shall build and repaire it againe Seeing this promise then was incredible the Prophet meant to meete with this doubt For they might obiect If the Lord meant to raise vs to our former estate why suffers he vs to languish so long a time He answers that the length of time shall not let God to raise vp the things againe that were fallen to the earth for many yeeres together Now this must not be restrained to the building of the Temple begun by Zerobabel and continued by Nehemias Ezra 3.8 but it comprehendâ— the restauration of the Church which was effected some ages after Of thee signifies that out of this people almost dead should come foorth such as should repaire these wofull ruines And thus they should be the Carpenters and Masons to reedifie Ierusalem A little after he seemes to attribute to all the people that which he now restraines to some particulars but the sense notwithstanding
to forget their deliuerance but in regard that the one compared with the other Simile did darken it as the Sunne doth the brightnesse of the starres Let vs remember then that these things are fulfilled in vs as oft as we be regenerated but we are regenerated onely in part Our regeneration onely in part and therefore as yet we cannot attaine the sight of this new heauen and new earth What meruaile is it then if wee sigh and mourne seeing wee haue not yet vtterly put off the old man but many remainders of sinne doe still sticke fast in vs This renument must begin at vs who hold the first ranke for the creatures in regard of our offences grone and are subiect to vanitie as Saint Paul speakes Rom. 8.20 But after vve shall bee perfectly renued heauen and earth shall be renued also and shall recouer their first estate Hence we may gather that which wee haue often mentioned namely that the Prophet hath an eye to the vvhole kingdome of Christ euen vnto the end thereof which for this effects sake is called the day of restauration and refreshing Act. 3.19.21 Vers 18. But bee you glad and reioice for euer in the thing that I shall create for behold I will create Ierusalem as a reioicing and her people as a ioy An exhortatation to reioice added by way of amplificatioÌ„ HEe exhorts the faithfull to reioice with condigne ioy for so excellent a benefit of God And this was added for amplifications sake because men neuer esteeme of the graces of God according to their worth amongst the which this heere mentioned is the chiefe and most excellent for they prize them at a very low rate It is needfull therefore that the faithfull should be rouzed and quickened vp by such exhortations as these to the end they should shew theÌ„selues neither vnthankfull nor forgetfull as also that they should not lightly passe ouer this benefit namely that being redeemed by the hand of Christ they might beare the remembrance thereof in their hearts as the earnest pennie of eternall life This is the cause why Isaiah teacheth that the deliuerance is not acknowledged with such thankfulnesse as is meete vnlesse the faithfull continue on their ioy the whole course of their liues exercising themselues in singing the praises of God Whereas Ierusalem is called gladnesse and the people thereof reioicing it may seeme somewhat harsh at the first blush yet we may thence gather a good exposition namely that in the deliuerance of the Church there shall be such cause of ioy that it shall abolish all matter of sorrow And surely when our miseries themselues doe tend to our saluation wee haue therein no small occasion giuen vs of reioicing Vers 19. And I will reioice in Ierusalem and ioy in my people and the voice of weeping shall be no more heard in her nor the voice of crying THe Prophet expresseth somewhat more then in the former verse A liuely descâ—iption of that gâ—eat loue which â—od beares vs. For in this his meaning is to say that the Lord will not onely giue matter of reioicing but also that himselfe shall bee partaker with them in this ioy For so great is his loue to vs that he takes no lesse pleasure in our prosperitie then if he himselfe inioied the same with vs. By which our faith ought to be much confirmed namely when wee heare that God beares vs such an ardent loue Are we afflicted or scattered He saith that this grieues troubles him Contrariwise doe we florish and prosper He professeth that he takes great pleasure therein According as wee haue seene in Chap. 63.10 that the Spirit of God was vexed when that order which he requires and approues is ouerthrowne and confounded As also in Chap. 62.5 he takes vnto him the person of a bridegroome who findes no other contentment then in his wife Vers 20. There shall bee no more there a childe of yeeres nor an old man that hath not filled his daies for hee that shall bee an hundred yeeres old shall die as a young man but the sinner being an hundred yeeres olde shall bee accursed SOme thinke the difference betweene the Law and the Gospell is heere noted out What blessings belong to them â—hat are in the kingdome of Christ in his and in the rest of the verses following because the Law is as a schoolemaster who held his schollers vnder the first rudiments but the Gospell brings vs to a perfect age Others vnderstand it that there should bee no more any difference of age for wheâ—e eternall life is there needes no dispute about youth or age But thus I expound the Prophets words Be they young or old they shaâ—l come to a perfect age so as they shall euermore be strong euen as in the flower of youth yea they shall bee alwaies lustie and strong for wee wax old and feeble by reason of our sinnes VVhen thou art angry saith Moses Psal 90.9 10. all our daies are gone as a tale that is told The time of our life is threescore yeeres and ten and if they bee of more strength fourscore yeeres yet is their strength but labour and sorrow for it passeth away suddenly Our life passeth like the shadow but in Christ we haue stabilitie and vvee flee away But Christ is come to strengthen vs and to vphold vs in a perfect estate Yet we must distinguish betweene the two members For after he hath said that the Citizens of the Church shall liue long so as none of them shall be taken out of the vvorld till they be full of daies nor till they haue finished their perfect course he therewithall addes they shall be strong euen in age it selfe Now howsoeuer the greater part of the faithfull are hardly able to indure in respect of their weakenesse and that others of them grow feeble before the time yet is this no vaine promise For if Christ did truly and fully raigne in vs it is certaine that his strength would flourish in vs and would fortifie both our bodies and soules Let vs then thanke our owne corruptions that wee are subiect to so many sicknesses The cause of languishing sicknesse and vntimely death in our selues sorrowes to age and other incumbrances Why so Because we will not suffer Christ quietly to raigne in vs. As also for that we haue not so fructified in newnesse of life as vtterly to haue put off the old man From this place also let vs note that corporall and spirituall blessings are onely to bee found in the kingdome of Christ Corporall and spirituall blessings onlie found in Christs Church that is to say in the Church For out of it there is nothing but accursednesse Nothing but accursednesse out of the Church Whence it followes that all such as are out of this kingdome are most miserable And albeit they seeme lustie and strong yet are they nothing in Gods account but rotten and lothsome carions Vers 21.