Commentary on Isaiah — John Calvin

Commentary on Isaiah · John Calvin

THE V. CHAPTER.

Verſ. 1. Now will I ſing*Or, for. to my beloued, a ſong of my beloued to his vineyard. My beloued had a vineyard in a*Heb. Sonne of the oyle, or of the fat. very fruitfull hill.

THe argument of this Chapter differs from the former. For the Prophets purpoſe is to ſet forth the eſtate of the children of Iſrael as it then was: to the ende euerie one might take knowledge of his faults, and that by this meanes, ſhame and diſpleaſure in themſelues for their ſinnes might prouoke them to come to true and earneſt repentance: as alſo that hereby they might behold their miſerable condition as in a glaſſe. For otherwiſe they would hauehave flattered thē …elues too much in their vices, and would not hauehave borne any admonitions at all. It was needfull therefore that their brutiſhnes ſhould bee painted out before them as in liuely colours. But to the end he might procure himſelfe the greater authoritie he vſeth this preface: for they were wont to write excellent and memorable things in verſe; to the end eueryevery one might hauehave it in their mouth, that ſo there might remaine a perpetuall remembrance of them.Exod. 15. According as wee ſee that ſong which Moſes wrote, Deut. 32. and many others after him who did the like; that as well in publike as in priuate, one might heare all things ſounded forth by ſuch voices. For the doctrine is thereby more highly aduanced, then if it ſhould be taught onelyonly. For this cauſe Iſaiah compoſed this ſong, that ſo the people might take a more cleare view of their filthines. Neither is it to be doubted, but theſe things were handled excellentlie, both for art and voice, as the cuſtome is, wee know, to compoſe verſe with the moſt exquiſite skill that may be.

To my beloued.] It is certaine that he meaneth God; as if he ſhould ſay, I will make a ſong on Gods behalfe, by which hee complaines of the ingratitude of the people: becauſe there was much more vehemencie in it to bring God in ſpeaking. But ſome may aske wherefore Iſaiah calles him his beloued. Some doe anſwer; it was becauſe hee was of the kindred of Chriſt. And the trueth is indeede, that hee deſcended from Dauid: but this ſeemes to bee conſtrained. It ſhall be more plaine and agreeable, if according to the ſentence of S. Iohn, we ſay,Iohn 3.29. that the Church is committed to the friend of the bridegrome: and that we put the Prophets in this number. For no doubt but this title is fitting for them, ſeeing the charge of the auncient people was committed vntounto them, to the ende they might be maintained vnderunder their head. It is no meruaile then, if they were iealous and diſpleaſed, when the people turned away their hearts from him. Iſaiah then puts himſelfe in the perſon of the bridegrome; and as one grieued and perplexed in regard of the Church committed to his charge, hee complaines that ſhe hath broken the couenant of wedlocke:1. Cor. 11.2. and withall laments and bewailes her diſloyaltie and ingratitude.

And hereby wee may ſee that it was not S. Paul alone who was iealous ouer the ſpouſe of God, but alſo all the Prophets and Teachers; as much as in them lay, had the like care; to wit, ſo many as were faithfull to the Lord. And this title of Spouſe ought to touch all the ſeruants of God to the heart; and to quicken vp their ſpirits. For what doth a man hold more deare vntounto him then his wife? Surely eueryevery honeſt man will prefer her before all treaſures; and will more readily hazard his goods to other mens cuſtodie, then his wife. And therefore he muſt needes bee eſteemed very faithfull to whoſe keeping a man will commit his beſt beloued. Now the Lord commits this truſt to the Paſtors and Miniſters, and puts his Church which is as his deare wife into their hands. What wickednes were it then to betray her by our ſloth and negligence? Wh…ſoeuer is not inflamed with the care of her preſeruation, he cannot couer himſelfe vnderunder any pretence whatſoeuer. Whereas in the ſecond place, he addes the word Dodi, which he vſed before; although he chāgeth the firſt ſyllable, yet notwithſtanding it is of the ſame ſignification with the firſt. Be it then that ſome turne it; Vncle; others Coſine, I am rather of their opinion who take it by way of alluſion. For we muſt giuegive more liberty to Poets then to other writers. He hath then thus garniſhed theſe words, and come ouer them (as you would ſay) to the end that by y^e rhythme, and tuning of the verſe, he might helpe their memorie, and quicken their vnderſtandings.

My beloued had a vine.] The ſimilitude of the vine is much vſed in the Prophets: and there is no compariſon more fitting his purpoſe then this. For he ſhewes by it two waies how much the Lord eſteemes his Church. There is no poſſeſion that a man holds more deare to him then his vine: neither is there any thing that requires more daily and continuall labour and di igence. The Lord then not onelyonly teacheth that we are as a pretious heritage vntounto him; but would alſo hauehave vsus take knowledge of the continuall care and thought he takes for vsus. In the beginning of the ſong, the Prophet remembers the benefits which the Lord had beſtowed vponupon his people the Iewes: then he ſhewes how great the ingratitude of this people was: thirdly, the puniſhment and correction which will follow: laſtly, he makes a catalogue of their ſinnes: becauſe men will not acknowledge their offences, but by maine force.

In a very fruitfull.] In the entrance hee ſhewes that God had ſeated this people in a happie dwelling place, as if a man ſhould plant a vine in a pleaſant and fruitfull hill. For by the word which he vſeth, I vnderſtand an high place, which is exalted aboue the plaine: we commonly call it a hill. Whereas ſome referre it to Ieruſalem, as if he ſhould deſcribe the ſituation thereof, I thinke it to be farre fetched and conſtrained. It ſeemes to me rather, that the Prophet purſues his allegorie. And becauſe God had vouchſafed to take this people into his care and ſafegard, he compares this grace to the planting of a vine. For vines are more eaſily planted in hils and high places, then in vallies. And as one ſaith, The vine loues the high hils, the Weſt, and the ſide of a wood. He alluded then to the common cuſtome of planting vines. Afterwards hee followes the ſimilitude, ſaying, that the ſeate of this place was not common as others were. For in calling it, The ſonne of the oyle, or of the fat, in his language; he meanes a fat and fruitfull place. I approoue not of their expoſition who reſtraine it to the fruitfulnes of Iudeah. For the Prophet meant to deſcribe the happie and bleſſed eſtate of the people by this ſimilitude.

Verſ. 2. And he hedged it, and gathered out the ſtones of it, and he planted it with the beſt plants, and he built a tower in the midſt therof, and made a winepreſſe therein: then hee looked that it ſhould bring forth grapes: but it brought forth wild grapes.

HE ſhewes the continuall care and diligence of the Lord in dreſſing his vine: as if he ſhould ſay, He omitted nothing of that which is required to be in a good husbandman, who aboue all things watcheth vponupon his charge. Notwithſtanding wee are not here curiouſly to examine the text, word by word as many doe; ſaying, That the Church was inuironed with hedges, to wit, with the protection of the holy Ghoſt; to the end it might be ſecured againſt al the aſſaults of the diuel: that the preſſe ſignifies the doctrine: and that the ſtones ſignifie all troubleſome errors. The Prophets meaning, as I hauehave ſhewed, was more plaine and ſimple; to wit, that God diligently performed the office of an husbandman, ſparing nether paines nor coſt. But in the meane while, the Iewes had great cauſe to conſider in themſelues with how many great and diuers ſorts of benefits the Lord had enriched them. When the Church at this day is ſet forth vntounto vsus vnderunder the ſimilitude of a vine, wee ought to referre theſe figuratiue ſpeeches to the benefits of God, by which he aſſures vsus of his louelove towards vsus, and alſo of the care he hath for our ſaluation. It ſeemes that in the word of planting, order ſhould not bee obſerued: for a man ſhould rather plant firſt, and then cloſe it with an hedge afterward. But thus I vnderſtand it, that he no ſooner planted his vine, but he forthwith prouided all things belonging vntounto it. And therefore he iuſtly accuſeth them of ingratitude and diſloyaltie, that they brought not forth fruite worthie the coſt and paines beſtowed vponupon them.

And we are greatly to feare leſt the Lord take not vp the like complaint againſt vsus. For by how much the more the Lord ſhall hauehave enriched vsus with greater benefits then they; ſo much the more abominable ſhall our vnthankfulnes be, if we abuſe them. The Lord neuer beautifies and adornes his Church in vaine; or that ſhe ſhould onelyonly make outward vnprofitable ſhews; but to the end ſhe might bring forth grapes, that is to ſay, good fruits. But if we diſappoint the Lord of his expectation, the puniſhment which the Prophet here foretelles, will certainely follow. Wherefore the remembrance of his benefits ought to mooue and pricke vsus forward with all diligence to yeeld him thanks. Moreouer, there is here a cloſe oppoſition in the word vine, thus greatly husbanded: becauſe that by ſo much the more we are bound to make pretious account of God his benefits, as they are more rare and excellent; as being pledges of his particular louelove towards vsus. That hee cauſeth the ſunne to ſhine as well vponupon the wicked as the good, and beſtowes all things neceſſarie vponupon them for to feede and cloth them; theſe are common gifts. But how much more ought wee to priſe and eſteeme this couenant of grace, which hee hath contracted with vsus? by meanes whereof he illuminates vsus by the light of his Goſpell; which grace he only beſtowes vponupon his beloued. We are therfore aboue all things to waigh & conſider of this care and diligence, which the Lord beſtowes, in working daily vponupon our minds, and in framing vsus to his owne Image.

Now he looked.] He heere complaines that the people who had beene indued with ſo great excellencie of gifts, were wickedly and vnthankfully become degenerate; and accuſeth them for contempt of the louing kindneſſe of God. For he ſaith, that in ſtead of good grapes, this Vine brought foorth ſowre and wild grapes. Now, we muſt not imagin y^t God (before whoſe eyes all things are naked) can be deceiued of his hope, as a mortall man may be: for in the ſong of Moſes he publiſheth with a loud voyce, what the peruerſitie of this people would be, and that it was apparant to him euen from the beginning. My beloued, ſaith he, will kick with the heele againſt me, after ſhe ſhall become fat and luſtie, Deut. 32.15. There is then no more vncertentie of hope in God, then of repentance: neither doth Iſaiah ſubtillie diſpute heere what God waited for in himſelfe, but how the people ought to behaue themſelues, leaſt they receiue ſo great fauours in vayne. And thus God commaunds that his Goſpell ſhould be publiſhed for the obedience of faith; not that he lookes that all ſhould yeeld their obedience thereunto; but becauſe the vnbeleeuers might be left without excuſe by the onelyonly hearing of it. To conclude, there is nothing which ſhould more prouoke vsus to liue holily and according to God, then when the Holy Ghoſt compares the obedience which we yeeld vntounto God, to ſweet and pleaſant fruit.

Verſ. 3. Now therefore O inhabitants of Ieruſalem, and men of Iudah, iudge, I pray you, betweene me, and my Vineyard.

4. What could I hauehave done any more to my Vineyard, that I hauehave not done vntounto it? Why hauehave I looked that it ſhould bring foorth grapes, and it brought forth wild grapes?

NOw he appoints euen thoſe to be Iudges of his cauſe, with whom he pleades: as men are wont to do in things ſo plaine and apparant, that the aduerſe partie can hauehave no euaſion. It is a ſigne then that God hath gotten the better end of the ſtaffe, whē he permits thoſe who are guilty, to ſhew whether the matter be ſo or no. Now he firſt demaunds, What could be more deſired of a huſbandman or good houſholder then that which hee did to his Vine. From thence hee concludes, that they are vtterly without excuſe, in that he ſhould be ſo wickedly defrauded of the frutes of his labours: although it ſeemes in the ſecond member, that he complaines in himſelfe that he waited for any pleaſing or deſireable frute of ſo wicked a people. As it will often come to paſſe that we ſhal complaine by our ſelues, when the euent of a thing doth not anſwere our hope: and we are ſory to hauehave beſtowed our labour and coſt vponupon ſo vnthankfull perſons, whoſe peruerſitie ſhould rather hauehave kept back ſuch benefits from them. And we wil confeſſe that we were indeed iuſtly deceiued, becauſe we were too eaſie and light of beliefe. Yet notwithſtanding, this ſence wil be more plaine; to wit, ſeeing I hauehave fully diſcharged my dutie, and hauehave done aboue all that could hauehave beene expected in husbanding my Vine, whence comes it that it yeelds me ſo euill recompence? and that in ſtead of the fruit which I looked for, it only brings forth bitter fruit?

If any ſhall obiect now, that the remedie was in God his hand, if he had but only bowed the heart of the people; This is but a friuolous cauill to excuſe them: for their conſciences pricked them in ſuch wiſe, that they could not eſcape by laying the fault vponupon an other. For although God doe not pearce with efficacie into the hearts of men by his holy ſpirit, to make them teachable; yet ſhall it be in vaine for any notwithſtanding, to mutter that this was wanting vntounto them, ſeeing that their externall vocation doth ſufficiently cut off all pretext and ſhew of ignorance. Alſo, God ſpeakes not heere of his power, but he denies that he was bound to do more for them then he did.

Verſ. 5. And now I will tell you what I will do to my Vineyard; I will take away the hedge therof, and it ſhall be eaten vp: I will breake the wall thereof, and it ſhall be troden downe.

6. And I will lay it waſte: it ſhall not be cut, nor digged; but briars and thornes ſhall grow vp: I will alſo command the cloudes that they raine no raine vponupon it.

BEcauſe he holds the Iewes as good as condemned perſons by their owne mouth, he by and by addes that he will be the auenger of the contempt of this grace, ſo as they ſhall not eſcape without puniſhment. For this reproch would not hauehave bin ſufficient to hauehave moued thē, vnleſſe he had forthwith threatned thē with correction. He giues them now to vnderſtand then, that ſo great wickednes whereby they hauehave diſloyally mocked him, ſhall not eſcape ſcot-free. Now the ſumme of the vengeance is, that they ſhall be depriued of the gifts which they had abuſed; not only when God ſhall withdraw himſelfe frō them, but alſo that they ſhall be laid open to the ſpoile of the enemies. In the meane while he ſhewes how miſerable their condition ſhall be, when he ſhall once ceaſe to beſtow his liberalitie vponupon them. Whence it followes, that it ought to bee attributed to the ſingular goodnes of God, that this Vine continued ſafe and ſound till then: yea he admoniſheth by how many ſundrie waies it was preſerued; and alſo how many meanes God hath in his hand to deſtroy and lay it waſte, both within and without. For his ſuccour being withheld from it, it muſt needs lie open to be deuoured of all that ſhould paſſe by, whether men or beaſts. After (ſaith he) that I ſhall take away my hedge, the beaſts ſhall tread it vnderunder feete, and it ſhall be eaten vp, and the robbers ſhall rob and ſpoile it, and ſo it ſhall be laid fallow. And further, becauſe the Lord ſhall ceaſe to prune and deck it, it ſhall bring forth no more fruit, in regard it wants huſbanding: but briars and thornes ſhall grow vp, which will choke the plants; yea, God will cauſe y^e very rootes to wither away by withholding raine.

Now we may perceiue by this, with how many weapons God is furniſhed to reuenge himſelfe vponupon our ingratitude, when he ſhall ſee that wee deſpiſe his benefits. True it is that the Prophet continues the ſimilitude: and to the end he may win the better audience, he enticheth his ſpeech with figures; notwithſtanding it behoues vsus ſimplie to gather, that euen as God dayly beſtowes infinite bleſſings vponupon vsus, ſo wee alſo giuegive diligent heed, that by taking away now this, and afterward that, he auenge not himſelfe vponupon our contempt of them. And as touching the gouernment of y^e Church, by how much the more it hath need of many helps, ſo much the more ſhall ſhe be ſubiect to many chaſtiſements, if ſhe wickedly corrupt the things that God hath ordained for her ſaluation. And therefore it is no wonder if ſo many calamities threaten vsus at this day, with waſt and deſtruction.Note. For we ought to attribute all the ends that ſhall befall vsus (whether the decay of viſion; or that the wicked hauehave their ſwinge; or that wolues and foxes doe creepe into the Church) to our owne vnthankfulnes: becauſe wee hauehave not yeelded ſuch fruit as we ſhould, but hauehave been ſlothfull and idle. Let vsus acknowledge the wrath of God then as oft as we are iuſtly depriued of ſo many benefits as hee doth willingly offer vsus.

Verſ. 7. Surely the vineyard of the Lord of hosts is the houſe of Iſrael, and the men of Iudah are his pleaſant*Or, branches. plant: and he looked for iudgement, but behold oppreſſion: for righteouſnes, but behold a crying.

HItherto hee hath ſpoken figuratiuely: now he ſets downe the drift of his ſong. Heretofore he hath only charged the Iewes with iudgement: Now he ſhewes that they are not only guiltie, but alſo that hee holds them as conuicted perſons. For they could not bee ignorant of the benefits which they had receiued from God. Thou (ſaith the Pſalmiſt) broughteſt a vine out of Egypt, and hauing driuen out the nations, dideſt plant them in, Pſalm. 80.9. Iſaiah followes not all the parts of the ſimilitude neither was it needfull: It was ſufficient to hauehave ſhewed the ſcope and drift of it. The whole people were the vine: the particular perſons the branches: thus hee firſt accuſeth the whole body in generall; and laſtly eueryevery one in perticular: ſo as none could exempt himſelfe from this condemnation, as not hauing iuſtly deſerued the ſame before.

It ſufficiently appeares wherefore the people is called a vine. Becauſe God had choſen them, and made the couenant of grace and of eternall ſaluation with them, and had enriched them with infinite benefits. The beginning is the plant; the labour afterwards followeth. This people was adopted of God, and husbanded by him diuers waies. For their adoption had not been ſufficient, if the Lord had not wrought vponupon them and framed and inriched them with his graces from day to day. We ought at this day to be much vrged with this doctrine. Chriſt affirmes, that he is the vine,Ioh. 15.1. and that being ingrafted into him, the father will purge vsus, for as much as God vouchſafeth to performe the office of a husband man in this behalfe, and carefully beſtowes all thoſe things vponupon vsus which hee (in reproach) ſaith he, beſtowed vponupon the ancient people. Is it any maruaile then if he be grieuouſly offended, when he beſtowes his labour in vaine, and without profit? From hence comes that threatning;Ioh. 15.2. EueryEvery branch that beares not fruite in me, ſhall be hewen downe and caſt into the fire.

He looked for iudgement.] He begins plainelie to ſhew how wickedly the Iewes are degenerate, amongſt whom all kind of violence and of iniuſtice had place, hauing reiected all equitie and righteouſnes. In the words, hee vſeth a meeting together; which hath great elegancie: and although they ſound almoſt one of them like another: yet they are of contrarie ſignification. For Miſchapt ſignifieth iudgement: Miſpach conſpiracie, or oppreſſion: Tſedaca Iuſtice: and Tſeaca the crie and complaint of thoſe which were oppreſſed by violence: which things were not wont to be heard, when eueryevery man had his due. Moreouer he makes mention of two things which God requires principally of his people, as being indeede the true fruites of the feare of God. Although notwithſtanding the ſeruice of God be firſt in order: yet it is not inconuenient that it ſhould be deſcribed by the duties of the ſecond Table. They are rightly conuinced to hauehave contemned God; becauſe they exerciſed crueltie againſt men: for where inhumanity beares ſway; there religion is quenched.

Let vsus know that the ſame is now ſaid vntounto vsus: for as this people was planted; ſo alſo hauehave we ben. We ought alſo to call to mind that which S. Paul ſaith,Rom. 11.24. that we were but wild Oliues, and they were the true and naturall Oliue. We then which were ſtrangers are grafted into the true Oliue, and are purged and adorned with a continuall care of the Lord. But what fruits bring we forth? truly not onelyonly vnprofitable, but alſo bitter. And therefore we are guiltie of greater ingratitude, in regard that we are inriched and abound in benefits, much more excellent. And iuſtly is this complaint commenced againſt vsus, ſeeing that violence and wrongs doe reigne eueryevery where. But becauſe the general doctrine did not ſufficiently prick their hearts; he deſcribes two kinds particularly: to the end hee might ſhew them as with the finger how far off this people were from the fruite that a good vine ſhould bring forth.

Verſ. 8. Woe be vntounto them that ioyne houſe to houſe, and lay field to field, till there be no place, that ye may be placed by your ſelues in the midſt of the earth.

NOw he reprooues their inſatiable auarice and couetouſnes; from whence frauds, iniuries, and violences do commonly ariſe. For it is not a thing vnlawfull in it ſelfe to ioyne one field to another, nor one houſe to another: but he aimes at the heart; which by no meanes whatſoeuer can bee ſatisfied, when it is once ſet on fire with deſire of hauing. Hee deſcribes the affection of thoſe then which thinke they hauehave neuer enough: neither are content, how rich ſoeuer they be. We may ſee that the couetous are poſſeſſed with ſuch a greedy luſting, that they deſire to hauehave all to thēſelues alone; & think that that which others hauehave, is their want, or is taken frō them.Chryſoſtom. And therefore Chryſoſtome hath an elegant ſpeech to this purpoſe: That the couetous would gladly take away the ſunne from the poore; if it were in their power. For they grutch their brethren, the very elements which yet are common, and would gladly ſwal ow them vp: not to enioy them; but becauſe their luſt depriues them of vnderſtanding in this behalfe. In the meane while they conſider not that themſelues are not able to doe any thing without the helpe of others, & that a man being alone by himſelfe is vnprofitable; they onelyonly carke and care how to gather much together; and therefore they deuoure all by their couetouſneſſe.

He chargeth the couetous and proud with ſuch a furie, that they would hauehave all others cut off from the face of the earth, to the end themſelues alone might hauehave it in poſſeſſion: and therefore there is neither end nor meaſure in their luſt. What folly and madnes is it to driue thoſe from of the earth, whom God hath placed therein with vsus, and to whom he giues a dwelling place common with vsus?The couetous d…ſi…e to dwell alone. But a worſe thing could not befall them, then to hauehave their wiſh. Queſtionleſſe a worſe thing could not befall them then to hauehave their wiſh. Neither could they alone till the ground, reape, and performe other neceſſarie duties of this life; nor yet could they adminiſter things neceſſarie to themſelues. Alſo God hath ſo vnited men together; that one hath neede of the helpe and induſtrie of another: and there is no man, vnleſſe he be out of his wits, who will reiect his brethren; as though they were hurtfull or vnprofitable. The proud alſo cannot inioy their glorie, if they ſhould be left alone. How blind are they then who would chaſe and driue men away to reigne by themſelues.

Now as touching the length and greatnes of houſes: the like is to be ſaid of them; as was heretofore ſaid of fields: becauſe the ambition of thoſe is alſo reprooued, who deſire to dwell in goodly palaces and ſpatious houſes. It is not vnlawfull for him who hath a great family to hauehave alſo a large houſe: but when men (puffed vp with pride) will adde to their houſes without cauſe, onelyonly to be at more libertie, and that one alone takes vp the dwelling places which would ſuffice a great many; then it is meerely ambition and vaine glorie, which ought worthily to be reprooued. For it is all one, as if hauing contemned others; they onelyonly ſhould bee lodged: and that their poore brethren were worthie of no more but the couering of the firmament; or that they ought to goe ſeeke out ſome other habitation.

Verſ. 9. This is in mine eares ſaith the Lord of hoſtes:*Or, if there be not many, &c. ſurely many houſes ſhall be deſolate, euen great and faire without inhabitant.

SOmething muſt be heere ſupplied; for his meaning is that the Lord is ſet downe as the Iudge, hauing the knowledge of all theſe things. When the couetous rappe and ſcrape their riches together, they are blinded by their luſt, and thinke not that they muſt one day be called to an account. True it is that men are neuer ſo beſotted, but they attribute ſome kinde of iudgement to God; but they flatter themſelues in ſuch wiſe, as that they thinke ſurely God regardeth not. So they acknowledge a iudgement of God in generall, but when it comes to the perticular, there they lay the raines in the neck, and ſuppoſe they ſhould not be kept ſo ſhort. Alſo in this particle, if there be not, wee ſee a forme and maner of oath often vſed in the ſcripture. For to the end he might the more aſtoniſh them, hee ſpeakes doubtfully as it were by ſentence broken off in the mid way. He might hauehave expreſſed this threatning by a full ſentence; but being imperfect, it holds the hearer more in ſuſpence, and ſo it brings the greater feare with it. Moreouer, by this maner of oath (halfe pronounced as we ſay) the Lord would teach vsus to accuſtome our ſelues to modeſtie, to the end we take not libertie in vſing execrations.

What is it then that he threatneth? That many houſes ſhall be deſolate. This is a iuſt puniſhment, whereby the Lord corrects the couetouſnes and ambition of men, which would not be brought to conſider their end, that they might hauehave contented themſelues with a little. As he, who derided the inſatiable couetouſnes of Alexander, Alexander.who becauſe he vnderſtood by the philoſophie of Anacharſis Anacharſis.that there were many worlds, ſighed in himſelfe,Ʋnus pelle… Iuneni non ſufficit orbis &c. becauſe with ſo much labour he had not yet conquered the gouernment of one. A world (ſaith he) will not ſuffice Alexander, he is as diſcontented as if he were pinnd vp in a very narrow roome; or as if hee were bounded within ſome certaine Iland; and yet when his time comes to be buried, he muſt content himſelfe with a coffin. For it is death only which teacheth and conſtreineth vsus to confeſſe how vaine a thing the bodie of man is.

We ſee eueryevery day examples therof, and yet who is inſtructed by it? for y^e Lord ſheweth vsus in a glaſſe how ridiculous the vanitie of men is, who lay out an infinite maſſe of money to build pallaces, which yet will one day bee neſts and dens for nightcrowes, owles, miſe, and ſuch like beaſts. Theſe things are dayly before our eyes, and yet wee take none of them to heart, to grow the wiſer by them. There fall out ſo many and ſodaine changes, ſo many houſes deſolate, ſo many cities waſted and laid on heapes, laſtly, ſo many other and ſo euidēt ſignes of God his iudgements, and yet notwithſtanding men can not bee withdrawne nor weaned from this inſatiable greedineſſe of coueting. The Lord threatneth by the Prophet Amos, You hauehave built you houſes of hewen ſtone, but you ſhall not dwell in them. Alſo, he ſhall ſmite the great houſe with breaches, and the little houſe with clefts, Amos 5.11. and 6.11. This falls out day by day, and yet the inordinate affections of men can not be aſwaged.

Verſ. 10. For ten acres of vines ſhall yeeld one bath, and the ſeed of an omer ſhall yeeld an epha.

HE teacheth, that the like ſhall befall to the fields and vines, namely, that the couetous ſhal not inioy their reuenues which they deſire, becauſe their luſt is inſatiable; yea ſo as by their rauening they ſhall deſtroy the fruits of the earth, euen as certaine beaſts doe cauſe the buds of the vine, and eares of corne to burne and moulder away by their breath. The fields therefore ſhall be ſo barren, that they ſhall hardly yeeld againe the tenth part of their ſeed. The vines alſo ſhall yeeld very little wine. A bath, is a certaine meaſure of moiſt things, as Ioſephus witneſſeth; now it conteines 72. engliſh halfe pints, which meaſure is very little for ten acres, and principallie in a fat ſoyle. An omer, is a certaine meaſure of drie things, and alſo conteines (as the ſame Author ſaith) 31. buſhels. Epha, is the tenth part thereof, whereby it appeares that it conteines a little more then three buſhels. And yet notwithſtanding in good ground one doth not only gather ten times as much, but thirtie times more then was ſowen, and in ordinarie ground much more then it receiued; when it comes otherwiſe to paſſe, no doubt it is a certain ſigne of the curſe of God, who auengeth himſelfe of the inſatiable couetouſnes of men, and they notwithſtanding lay the fault in the badnes of the ſoyle, as if that were the cauſe; but all in vaine, becauſe we ſhall not want ouerplus, if the Lord do not curſe the earth for the couetouſnes of them that dwell in it. When they gather together, and heape vp ſo carefully, what doe they elſe but ſwallow vp the benefits of God by their greedineſſe? And though this vice be not ſeene in all, becauſe they are not able; yet the affection thereof is not wanting, for the world was neuer more ſet on fire with this coueting. Is it any wonder then if it hauehave experience of this puniſhment of God?

Verſ. 11. Woe vntounto them that riſe vp early to follow drunckenes, and to them that continue vntil the night, til the wine do inflame them.

IT was not the Prophets meaning to reckon vp all the ſinnes heere which then raigned, but he only toucheth ſome perticulars vntounto the which they were moſt addicted: and hauing handled the generall doctrine, it was neceſſarie to come to application; yea and to touch thoſe things which were chiefeſt, becauſe there would hauehave been no end if he ſhould hauehave proſecuted them all, one after another. After that he hath reproued the vice of couetouſnes, he ſpeakes againſt gurmandizing, which was then a very common ſinne among them; for he makes choiſe not only of ſuch perticular vices which were in one or two perſonages, but of ſuch as reigned commonly eueryevery where. And the truth is, that theſe vices are ſo contagious that they infect the whole body. To riſe betimes, ſignifies as much as to do ſome thing carefully, as it is ſayd in Salomon, Woe to the people whoſe Princes eate in the morning, that is to ſay, who place their chiefe care in feeding their belly, and in inioying their voluptuouſnes, Eccle. 10.16. now this is nothing elſe but to ouerturne the whole order of nature. For as Dauid ſaith, Man ought to riſe in the morning to goe to his worke, and to wait vponupon his buſines till the euening, Pſal. 104.23.Men muſt not riſe in the morning to be idle, but to labor. But if he riſe to do nothing but to take his pleaſures, and to giuegive himſelfe to follow drunkennes, it is monſtruous. He addes, that they continue till the euening. As if he ſhould ſay, from morning to night, they continued in their drinkings, and were neuer weary in gouzelling in of wine. Now abundance and exceſſe are ioyned together, becauſe where all things abound, there men abuſe them to exceſſe and intemperancie.

Verſ. 12. And the harp and the violl, timbrill and pipe, and wine are in their feaſts: but they regard not the worke of the Lord, neither conſider the worke of his hands.

HE addes Inſtruments with voluptuouſnes, by which, men giuen to gurmandiſe, prouoked their apppetit. It may be theſe Inſtruments were differing from ours, yet notwithſtanding they appertained to Muſick, which Iſaiah condemnes not; for it is an arte in no wiſe to be contemned;Muſick in it ſelfe not to be condemned. but he painteth forth a people ouerflowing in all ſorts of ſuperfluitie, and who gaue themſelues libertie to take all their delights: which ſufficientlie appeares by that which followes, But they regard not. As if he ſhould ſay, they ſo wallowed themſelues in their delights, and were ſo giued to their pleaſures, that it ſeemed they were begotten and brought vp in them; neuer thinking wherefore God gaue them things conuenient. For men were not ſent into the world to eate and drink,We are not put into this world to plunge our ſelues in delights, but rather that we ſhould ſtudie how to pleaſe God. & to plunge themſelues in diſſolutions; but to obey God, and to ſerue him in reuerence, to acknowledge his benefits, and to ſtudie how to pleaſe him in all things; but when they ouerflow in exceſſe, daunſing and ſinging, without any other drift then to paſſe their life in iolitie, they are worſe then brute beaſts; for they conſider not to what end God created them, neither how he gouernes the world by his prouidence, vntounto which marke all that we do in our life ought to tend.

I thinke it enough that I hauehave laid forth that ſence which I take to be the moſt plaine: becauſe I cannot receiue other mens accute interpretations: Among others, theirs who by the worke of the Lord, vnderſtand the law. Neither am I purpoſed to recite eueryevery mans opinion. It ſufficeth to hold that the Prophet laies this reproch vponupon ſuch as gaue themſelues to ſurfetting, ſo as they willingly became brutiſh; when they withdrew their minds from God, who was the author of life.

Verſ. 13. Therefore my people is gone into captiuitie, becauſe they had no knowledge, and the glorie thereof are men famiſhed, and the multitude is dried vp with thirſt.

I Allow not the expoſition of ſome interpreters; namely, as if the people fell into many vices through ignorance and error, becauſe the teachers had their mouthes ſhut vp: which in the end was the cauſe of their ruine. No, he rather ſets himſelfe againſt a groſſe and voluntarie ignorance: as if hee ſhould ſay, They drew their deſtruction vponupon themſelues by their owne follie. The ſence is then, that the people ſhall periſh becauſe they had deſpiſed inſtruction; whereas they might hauehave been at their eaſe, if they would hauehave beleeued good counſell. And therefore the Prophet expreſely ſaith, My people: becauſe they were ſeperate from other nations by a ſingular priuiledge; to the end they being kept and guided vnderunder God, might hold a right manner of good life. As it is ſaid in Deut. 4.7. What nation is ſo great that hath ordinances and lawes ſo righteous, or to whom the gods come ſo neere vntounto them, as the Lord thy God is neere (at this day) vntounto thee? This ſhall be your wiſedome and vnderſtanding in the ſight of all the people to heare your God. Such profaneneſſe therefore greatlie agrauates the crime; that this people ſhould bee ſtarke blind in the midſt of ſo great light. And therfore this accuſation, namely, That the people which God had taken into his charge ſhould bee without knowledge, was very grieuous. For the law was eueryevery way ſufficient for the direction of their whole life: ſeeing it is a ſhining light amiddeſt the common darkenes of this world. And therefore it was a monſtrous thing that the people would not giuegive themſelues to walke in the way which was ſet before them, but rather wilfully caſt themſelues headlong into deſtruction. The Prophet now to their reproch telles them that they ought to impute all the calamities w…ich they indured, to their owne default, becauſe they refuſed to bend their eare to God, who would ſo faithfully hauehave taught them.

Whereas ſome expound the word Captiuitie by a metaphor, it ſeemes too ſtrict: becauſe the Prophet here deſcribes the puniſhment, wherewith God did ſmite this people in part, and wherewith hee determined to ſmite them afterward: to the end hee might plainely ſhew that the people was miſerable by reaſon of their ſin; as if they had in a manner wiſhed the curſe of God to fal vpō them. When the Prophet made this Sermon, there were ſome of the tribes gone into captiuitie alreadie. Alſo the deſtructions of both kingdomes did approch. And therefore the Prophet ſpeakes as if they had been all now preſently in Babilon. Laſtly, he addes another ſcourge, to wit, that not onelyonly the common people, but alſo the moſt excellent among them ſhould be dried vp with famine and want: wherein the vengeance of God would be the more apparant. For it was an horrible ſpectacle to ſee the rich and chiefe men in whom conſiſted the credit of the whole nation to wander vp and downe; dying for hunger. And yet God paſſed not meaſure in executing ſo rigorous a iudgement vponupon them: becauſe wee muſt alwaies hauehave an eie to the roote of their ignorance, to wit, that the Iewes were become wholly deſperate, ſo as they obſtinately reiected the light of the heauenly doctrine. Yea, they ſtopped their eares againſt the Lord, when he was readie to performe the office of a good maſter in teaching them. From hence wee gather a very profitable doctrine: namely, that the fountaine from whence all plagues doe flow, is, becauſe we cannot endure to bee taught by the word of God. And that is the principall thing which the Prophet would hauehave vsus to marke.

But ſome may aske whether ignorance be the cauſe of all euils: Obiect. For we ſee that many offend not ſo much of ignorance, as of rebellion: and although they ſee what is right, yet notwithſtanding they will not follow it. Whence it followes that they ſinne wittinglie; and not onelyonly of ouerſight. Anſ. I anſwere that ignorance is ſometime neere, and ſometime further of; that is, This man wants the meanes; and the other hath the meanes, as they ſay. Ignorance is ſaid to bee neere, when men deceiue themſelues vnderunder ſome pretence;A ſimple ignorance: and affected ignorance. and do wittingly blindfold themſelues. That which is farre off, is when men reiect the principles whereby they ought to take direction for the rule of their life. For they ought to looke directly vntounto God and his will. But when they deſpiſe it, they are rebellious and obſtinate: yet notwithſtanding ſuch are ignorant, becauſe they will not learne, but reuolt from the foundation. And yet that ignorance excuſeth them not, which they willingly imbrace, in reiecting ſuch a teacher. Wherefore this ſentence remaines ſure, that the people are diuers waies afflicted; becauſe they knew not God, neither would ſuffer themſelues to bee taught by him.

Verſ. 14. Therefore hell hath inlarged*Or, his ſoule. it ſelfe, and hath opened his mouth without meaſure, and their glorie, and their multitude, and their pompe, and hee that reioyceth among them, ſhall deſcend into it.

BY this verſe the Prophet ment to preſſe thoſe with feare which were growne too ſecure, and were nothing mooued with any threatning whatſoeuer. For although the captiuitie was an horrible thing, and the famine alſo; yet was the ſtubbernnes and blockiſhnes of this people ſo great, that they laid not theſe fearefull ſignes of God his anger nigh their hearts in good earneſt, as they ought to hauehave done. And therefore Iſaiah threatens ſome thing yet more fearefull; to wit, that hell had opened his throate to deuour them all. I ſaid erewhile, that this which is here ſaid of the time preſent, ought partly to be referred to the time to come. The Prophet alſo ſpeakes not raſhly, as of things cleere and manifeſt. And he would preſent the thing as it were before the ſight of the people, to the end they might behold that with their eies, which they could not bee brought to beleeue. Moreouer, as in comparing hel, or the graue to an inſatiable beaſt; ſo by the ſoule, he meanes the belly, whereinto the meate deſcends. The ſumme is, that the graue is as a large and deepe gulfe, which by the commandement of God, opens her throate to deuoure men adiugded to death. You ſee then that this proſopopei, or faining of perſons, hath much greater vehemencie in it, then if he had ſaid, that all were iudged to die.

The multitude.] He ioyneth the baſe and noble together, to the end none ſhould flatter himſelfe with hope of eſcape: as if he ſhould ſay; death ſhall conſume you, with all that you hauehave, namely, pleaſures, riches and pompe, together with all things elſe, wherein you place your confidence. This then is a confirmation of y^• former ſentence. And this particle Therfore, Or, for this cauſe, is alwaies to be obſerued. For y^e people imputed the cauſe of their calamities to fortune; or rather howſoeuer it were, they were hardned vnderunder the corrections of the Lord. Iſaiah giues them to vnderſtand therfore that theſe things fel not out by hap hazzard. Moreouer, men are wont to quarrell with God, yea, they are ſo proud and ſhameleſſe, that they feare not to make head againſt him. Therefore to the end this pride might be beaten downe, hee ſhewes that the chaſtiſements wherewith they are puniſhed, are moſt iuſt: and that they were wholly to blame themſelues, for being eueryevery way ſo miſerable.

Verſ. 15. And man ſhall be brought downe, and man ſhall be humbled, euen the eies of the proud ſhall be humbled.

THis is as it were in the ſhutting vp of his ſpeech; in which he ſhewes to what end and iſſue theſe ſcourges would come vntounto: to wit,Chap. 2, 11.17. that all ſhould be humbled; and that the Lord only ſhould be exalted. We hauehave ſeene the like ſentence heretofore, and hauehave there declared the Prophets meaning: to wit, the end why we are chaſtiſed of God. For aduerſities are ſo odious vntounto vsus, that for the moſt part we can conceiue no good thing to proceed from them. When we heare of puniſhments, wee hauehave them in horror and deteſtation, becauſe we conſider not that the Lord is iuſt. But the Prophets call vsus to another conſideration, to wit, that whilſt men ſport themſelues in their ſinnes, they ſmother as it were the iuſtice of God, which ſhineth not clearely, vnleſſe when hee takes vengeance vponupon our iniquities. Behold indeede an excellent fruite, and ſuch a one as is to bee preferred before the ſaluation of all men. For we ought to let all things giuegive place to the glorie of God, which ſhineth no leſſe in his iuſtice then in his merciemercy.

There is no cauſe then, why we ſhould ſo much feare the rods of God wherewithall we are corrected: but ought rather in all humilitie to imbrace whatſoeuer the Prophets pronounce againſt vsus. Although in this kind of ſpeech the Prophet hath alſo touched the pride of the hypocrits to the quicke; who euer become the more wicked when they eſcape ſtill vnpuniſhed: as if he ſhould ſay, do yee thinke it is poſſible that after God hath forborne you ſo long, yet at the laſt you ſhould tread him vnderunder your feete? no, aſſure your ſelues he will ariſe, and will be exalted in your deſtruction. Becauſe the Prophet hath put the word Adam in the firſt place, and after Aiſch; ſome thinke he ment to comprehend as well noble as baſe; as if he ſhould ſay, It ſhall not be the common people only which ſhall periſh, but alſo all thoſe who are noted for their honour, riches and dignitie. And I willingly receiue this ſence, becauſe Aiſch is deriued from force; and Adam from earth. If any will expound it more ſimplie, I leaue him to his owne iudgement. Howſoeuer it be, the Prophet hath here comprehended all mortall men; as well great as ſmall.

Verſ. 16. And the Lord of hoſts ſhal be exalted in iudgement, and the holy God ſhall be ſanctified in iuſtice.

HE ſhewes the manner of the excellencie; or the formall cauſe, as they ſay, of this exaltation, whereof he ſpake before: and it is as much as if he had ſaid, That the Lord of hoſts (whom the wicked doe proudly treade vnderunder foote) ſhall be exalted, when he ſhall ſhew himſelfe the iudge of the world. And thus hee ſcornes the ſottiſh confidence, wherewith the wicked were ſwollen. For if iudgement and iuſtice muſt hauehave the vpper hand; there ruine muſt needes follow: ſeeing their pride was nothing elſe but an ouerturning of the whole courſe of nature. Now we muſt diligently note, that it is no more poſſible for the wicked to remaine alwaies in an happie eſtate, then that God ſhould ſuffer his glorie to be aboliſhed. Although iudgement and iuſtice doe differ in nothing one from the other, yet the repetition is not ſuperfluous. The vehemencie alſo of the ſpeech is further enlarged, when hee addes in the ſecond member, and the holy God ſhall be ſanctified, to the ende the wicked ſhould not through a falſe imagination promiſe a laſting felicitie by force, or without cauſe; which they cannot doe, but that the holines of God ſhall thereby be aboliſhed. But ſeeing God is holy of his owne nature, it muſt needs be that he muſt be ſanctified. Whence it followes that ruine is prepared for the wicked, that ſo their obſtinacie and rebellion may be brought vnderunder, becauſe God can not denie himſelfe.

Verſ. 17. Then ſhall the lambs feede after their maner, and the ſtrangers ſhall eate the deſolate places of the fat.

SOme tranſlate, The lambs ſhall feede according to their maner; others, according to their portion; but he meanes, according to their cuſtome. This verſe is diuerſly expounded: but we are to note in the firſt place, that it is the Prophets meaning to giuegive conſolation to the faithfull which were terrified by the hearing of ſuch fearefull iudgements of God: for looke how much the more a man is of a good and tender conſcience, ſo much the more feeles he the preſent hand of God, and the more neerely is he touched to the quick with his iudgements: laſtly, the feare and reuerence of God cauſeth vsus to be touched in good earneſt with whatſoeuer it be that is ſet before vsus in his name; wherefore they could not hauehave bene withheld from diſpaire in hearing ſo terrible threatnings, vnleſſe this conſolation had bin added thereunto as a ſweet ſauce to giuegive them occaſion to reliſh and take a ſweet taſte in the merciemercy of God. And this is a thing much vſed in the Prophets, to wit, ſtill to hauehave an eye alwayes to the faithfull, to furniſh them with comfort. Although then ſaith Iſaiah it ſeemes God is minded to deſtroy all this people, yet notwithſtanding he will ſhew himſelfe a faithfull ſhepheard toward his lambs, and will feed them as he was wont to doe; marke that for one point.

Alſo the meaning of the Prophet was to beate back the pride of the great ones, who in oppreſſing the faithfull and ſimple by an vniuſt tyrany, boaſted notwithſtanding that they were the Church of God ſtill; he tels them therfore that this their boaſting is full of lying and vanitie, thus to adorne themſelues with the title of the flock or ſheepfold of God, becauſe they are goates, and not lambs; and therefore when they ſhall be cut off, God will ſtill hauehave meanes in his hand to feede his flock; but yet by the way, that the lambs ſhall neuer thriue, nor be in good plight, till they be ſeperated and deliuered from the goats.

The deſolate places.] The expoſitors do yet againe vary vponupon this place alſo: but I thinke the true ſence is, that after the children of God hauehave been driuen away for a time as baniſhed men, they ſhall be reſtored to their right, and ſhall then recouer that which was deſert, or which was trampled and ſpoyled by the fat beaſts; that is to ſay, by the proud and cruel which had ſpoiled them of their goods. By the deſerts, he meanes the poſſeſſiōs which they had left, and which others had occupied, in as much as he hath regard to the cuſtome which was then well knowne and commonly vſed amongſt them, to wit, that if any poſſeſſed fields or houſes, he had his hand (as it were) in ſuch wiſe ſtretched forth vpō them, that no man durſt touch ſo much as a clod of earth, but and if he left them, an other occupied them. The people then had ſo left their inheritances, out of which they had bin driuen, that they had no hope euer to recouer the ſame againe; ſo as in regard of them, they might well be called deſerts, yea, deſerts of the fat, becauſe the ſtrong and men of power poſſeſſed them. Now although it may ſimply be taken for fat deſerts, yet notwithſtanding it is more probable that the tyrants are heere called the fat.

Verſ. 18. Woe vntounto them that drawe iniquitie with cords of vanitie, and ſinne as with cartropes.

HAuing inſerted a briefe conſolation to aſwage the ſharpnes of the puniſhments in regard of the faithfull, he returnes to the threatnings, and goes on to ſtrike them thorow with theſe thundring ſpeeches, which at the leaſt might terrifie them in ſome ſort. By cords, he meanes nothing elſe but the alluremēts of ſinne, by which men ſuffer themſelues to be deceiued, and thereby to become hardened in their hearts in wickednes, becauſe lightly they either contemne the iudgments of God, or frame vaine excuſes; or elſe pretend they can do no otherwiſe; what vaile then ſoeuer it be which they put before thē, that the Prophet calleth cords. For as often as men are led away to ſinning by the concupiſcence of their fleſh, in the beginning therof they conſult in themſelues, and feele ſome bridle which reſtraines them, and which doubtleſſe would hinder them from committing of euill, if that they were not ouercaried by a contrarie tempeſt, which ſhakes off and puts away all remorſe of conſcience. When any man is entiſed or ſtirred vp to euill, his conſcience by a ſecret inſtinct asketh him, What doeſt thou? And ſinne neuer creepeth thus vponupon vsus, but we feele ſome remorſe. And God hath thus in deed preuented men, to the end all ſhould not giuegive ouer themſelues with an vnbridled licentiouſnes to commit euill. Whence commeth it then that men are ſo obſtinate in their naughtineſſe? To ſay the truth, they ſuffer themſelues to be beguiled by allurements, and do ſo drench their minds with delighting themſelues therein, that they deſpiſe the iudgements of God, and all to purſue their owne ſinnes with greedines. They flatter themſelues, in beleeuing that which is ſinne, to be no ſinne; or elſe they mince them, making thē leſſe then they be; or, excuſe themſelues in them vnderunder one pretence or other. Theſe are then the cords and wicked bands by which they draw iniquitie to them. Whence it appeares, that God did not threaten them in vaine; for they not only ſinned wittingly, but obſtinatly and rebelliouſly. To conclude, they ſo pulled and halled ſinne vntounto them, that they were left without excuſe.

Verſ. 19. Which ſay, let him make ſpeede: let him haſten his worke that we may ſee it: and let the counſell of the holy one of Iſrael draw neere, and come, that we may know it.

HE notes out one perticular, by which he ſhewes how they drew ſinne vntounto them as with cart…opes. There is nothing ſo dangerous as to reiect all thought of God his iudgment, and not only that, but alſo to contemne whatſoeuer he ſaith as a fable. Iſaiah meant therefore to expreſſe an extreme contempt, when as men hauing been forewarned of God his iudgements, ſhall in ſcorne ſay, that they would gladly ſee them, and deride at them, as at ſome bug-beare, which theſe words ſo full of contempt and preſumption do euidently ſhew: Let him come: let him haſten.

Worke heere (by a kind of excellencie) is taken for iudgement. For it ſeemes in deede that the Lord regards not when he deferres to take vengeance vponupon the iniquities of the vngodly: but when he ariſeth to giuegive iudgement, and to execute puniſhment, then his worke appeares, and is manifeſt in deed (as they ſay) becauſe we perceiue by the effects that the world is gouerned by his power and authoritie. Worke then in this place is ſpecially taken for iudgement, becauſe thereby it ſomething appeares vntounto vsus that God is not idle, but doth his office. Now the wicked ſpeake of him in deriſion and ſcorne, and we hauehave experience of this frowardnes and obſtinacie at this day more then is meete, and wee muſt wage the like warre againſt them which the Prophets did. The wicked thinke that God takes his eaſe in heauen, and cares not for mens matters, as certaine epicures, who placed God his chiefeſt happines in this, that he had nothing to doe. And although they imagin that there is ſome God, yet they acknowledge him not in his iudgement, but in the meane while they make good cheere, and neuer pine away themſelues with ſuch thoughts. Let the Prophets and Miniſters crie, and that with open mouth, let them threaten and terrifie vsus whilſt they liſt, we will ſecurely lye ſtill, waiting till that which they threaten come to paſſe, and in the whilſt we will make merie. Thus the Prophet recounts the ſpeeches of the wicked, whereby they ſhewed in what contempt and diſdaine they had his word, not only ſaying let his work come: but let it come quickly and let it draw neere: for in regard it came not ſuddenly, they concluded, that whatſoeuer he executes not as ſoone as he hath ſpoken the word, is but ſmoke.

In the ſecond Epiſtle of S. Peter he brings in the wicked ſpeaking thus and ſaying,2. Pet. 3.4. that ſince the world was created all things hauehave continued alike; there is ſtill one continuall courſe of nature, and therefore it is but a mockerie to looke for a day of iudgement after ſo many ages. In the meane while they prouoke God and that of ſet purpoſe, to the end he ſhould forthwith ſhew his power. They adde Counſell, to his worke: as if they ſhould ſay, how long wil God deliberate vponupon it, eare he tell what he will do? let him rather ſhew vsus by effect what he hath decreed. Their fault alſo is greatly amplified in that they dare to mock ſo wickedly at the doctrine which was ſo familiarly taught them: being herein more wicked then the very prophane heathen; becauſe they deſpiſed that word whereby God had adopted them as a peculiar people vntounto himſelfe.

That we may know it.] See heere manifeſt ſignes of infidelitie. For the wicked will not acknowledge God, vnleſſe they preſently feele him: neither wil they beleeue his words. But if the holy Ghoſt by this marke brandeth them for abominable wicked ones, it behoueth vsus by a contrary marke to let our faith and godlines appeare: to wit, that we reſt in the bare and naked word of the Lord, although the euent doe not by and by ſhew it ſelfe, ſeeing it is the propertie of faith to hold vsus faſt glued to the mouth of God. The confirmation is added indeed by the works, but we muſt not begin at them. For thus ſtands the difference betweene the elect, and the reprobate: the elect reſt ſimplie vponupon the word of God, and yet in the meane while deſpiſe it not: but the wicked deſpiſe his word though he ſhould ſpeake a thouſand times; and are importunate vponupon him ſtill to ſee his works; and when iudgement is threatned, they aske, where is it? and thus they can not indure that one ſhould mention it vntounto them, vnleſſe it doe by and by appeare by effects. Where there is ſo litle moderation, it followes that there is no faith, but rather a rebellious obſtinacie, which turnes a man out of the way, and eſtrangeth him more and more from God.

Verſ. 20. Woe vntounto them that ſpeake good of euill, and euill of good; which put darkenes for light, and light for darkenes; that put bitter for ſweet, and ſweet for ſowre.

ALthough many reſtraine this ſentence to Iudges, yet if we obſerue the words a little more narowly, it ſhall be eaſie to gather from the whole context, that this is a generall ſentence. For hauing before cried out againſt thoſe who could not endure any admonitions, he ſtill goes on with the ſame reprehenſion. Now it appeares that ſuch kind of people hauehave alwayes ſome pretence or other wherewithall to deceiue themſelues. And therefore they neuer ceaſe to make replies as oft as their vices are ſet before them: but he expreſly reproues the ſhameleſſe impudencie of thoſe who of ſet purpoſe endeuored to ouerthrow all difference betweene good and euill. And the letter Lamed placed before theſe two words euill, and good, ſhewes the ſence to be thus; namely, thoſe that make euill of good, and of good euill: that is to ſay, who by craftineſſe full of vanitie couer, excuſe, and diſguiſe wicked matters, minding by their ſubtilties to change the nature of eueryevery thing: but on the contrary by lyes and ſlanders they ouerthrow that which is good. For whoſoeuer hath the feare of God, he is withheld by conſcience and ſhamefaſtnes from excuſing his ſinnes, or enterpriſing to condemne that which is iuſt and right. But they who are voyd of this feare, are alſo impudent to commend vices, and make no bones of it at all to condemne vertues, the which in whomſoeuer it be, is an euident ſigne of deſperate wickednes.

We may alſo applie this ſentence to diuers particulars. For if priuate perſons are here accurſed when they ſay, euill is good, and good euill: much more is it true of thoſe, who are aduanced into high place, and hauehave publike office; whoſe dutie is to vphold and maintaine all that is lawfull and right. But hee rebukes all ſuch in generall who flatter themſelues in euill doing; and for hatred which they beare to vertue, condemne that which is done vprightly: yea, who to couer their filthines, vſe cauilling ſhifts; and become altogether obdurate in themſelues. The Prophet ſaith, that ſuch folke do all one, as if they ſhould turne light into darknes, and ſweete into ſower: For thus they ſhew themſelues to be poſſeſſed with a diabolicall rage; when they ſo mingle and confound all principles of nature.

Verſ. 21. Woe vntounto them that are wiſe in their owne eies, and prudent in their owne ſight.

HE goes on ſtill in rebuking ſuch as could not bee reclaimed by any perſwaſion whatſoeuer, who ſhut the gate againſt all good counſell and holy admonitions which are made vntounto them. Laſtly, he pronounceth a woe againſt all deſperate contemners, who oppoſe and ſet the luſts of their fleſh, or the peruerſe confidence of their owne wiſedome, againſt God his doctrine, and admonitions. And not onelyonly reprooues thoſe which are ſo puffed vp with a falſe opinion of their wit, that they are aſhamed to learne of others: but he alſo condemnes all ſuch in generall, who being wiſe in their owne conſeit, refuſe to heare God ſpeaking, and to obey his holie counſels. This vice hath been too common in all times, and is to be ſeene at this day in many: who although they make conſcience to reiect all the doctrine of godlines openly, yet are ſo farre off from any true teachablenes and obedience, that they proudly reiect whatſoeuer likes them not. They grant there ought to be ſome bridle to hold them in: but on the otherſide, arrogancie ſo blinds them that they quickly murmure againſt God, when he ſhewes them but the way wherein they ſhould walke. And not content with that; but with furious indignation gnaſh their teeth when any reprooueth that which they doe. For where ſhall we finde that man who renouncing all his owne reaſon, will bee readie to learne, from God his mouth onelyonly? Now there is not a more dangerous peſtilence then this lying ſhew of wiſedome, ſeeing teachablenes is the beginning of godlines; when renouncing our owne wiſedome, we goe thither where God calles vsus. But this falſe perſwaſion, is not condemned onelyonly, for that it makes men diſobedient to God, and ſo cauſeth their ruine: but alſo becauſe it is intollerable in it ſelfe.1. Cor. 3.18. For we muſt become fooles, if we will be the diſciples of God. It is alſo certaine, that whereſoeuer this modeſtie and humilitie beares not ſway, by meanes whereof men do voluntarily yeeld their obedience; there reignes a furious rebellion. In their owne eies, is as much as when we ſay in our French tongue, In their owne opinion, or conceit.

Verſ. 22. Woe be to them which are mightie to drinke wine, and to them that are ſtrong to powre in ſtrong drinke.

Now the Prophet reprooues another vice: to wit, drunkennes and intemperancie of life, whereof he had ſpoken before. And thus it is very likely this chapter was gathered out of diuers ſermons; and that the heads of them are ſummarily touched onelyonly. For in regard the Prophet ſaw no repētance, he was cōſtrained to repeate & beat into their minds one and the ſame thing often. He returnes then to the ſame reprehenſions which he had touched before: and preacheth againe againſt drunkenneſſe, exceſſe, couetouſneſſe and other corruptions. Whence we may gather, that when admonitions profit nothing, we ought to vſe the greater vehemencie againſt the ſtubberne and vnteachable. Neither truelie are we to feare, leſt this importunitie ſhould be weariſome; but often to repeate the reprehenſions till they bow vnderunder them; or elſe till they ſhew an incurable malice.

He taunteth them pleaſantly, telling them that they are luſtie and ſtrong to drinke; becauſe they ſpend and conſume their ſtrength in fighting with the pot and glaſſe. But what a brutiſhnes is this, for a man being of a good conſtitution of body, to make ſhew of his ſtrength, in drinking exceſſiuely. Alſo becauſe the figure Synecdoche is vſed of the Prophets in all the Scripture; he takes the ſpeciall for the generall, as if he ſhould ſay, Woe to drunkenneſſe, woe to intemperance, &c. But hee hath of purpoſe ſet forth that which was the moſt ſhamefull, that ſo hee might make this vice generally abhorred and deteſted. For there is nothing more vile and baſe (as we hauehave ſaid) then for a man to proue his force, in deuouring and ſwallowing in meates and drinks, and thus to wreſtle againſt himſelfe by cramming in as much meat as his belly will hold. Such men hold no rules of ſobrietie, neither do they know why God nouriſheth them. We eate and drinke to vphold the body, and not to ouerthrow it. We liue to ſerue God, and to beſtow our ſtrength in the helping of our neighbours turne: but when men endeuor not to preſerue their ſtrength by theſe meanes, but rather ouerturne it by prouing how much they can beare, it is certaine they are become worſe then brute beaſts.

Verſe 23. Which iustifie the wicked for a reward, and take away the righteouſneſſe of the righteous from him.

HE reproues a corruption which was then riſe in iudgement ſeates, and ſhewes the cauſe why there was no iuſtice kept in them,Exod. 23 8. Deut. 16.19. to wit, for that gifts had place and were in account. For auarice blinds the eyes of the wiſe, and peruerts all order of iuſtice and right, yea eu…n in thoſe who otherwiſe beare ſome good affection thereunto. Obiect. But ſome may obiect, that iudgements are peruerted by many other meanes then by preſents only, ſeeing that hatred, friendſhip, louelove, and other ſiniſter affections doe very often blind the vnderſtanding. Anſ. This is very true, but the Prophet aimed at that which falls out for the moſt part, & yet notwithſtanding meant not to ſpare the vices which he expreſſed not. By wh…ſe example good Teachers ought to be wiſe and well aduiſed in conſidering and correcting thoſe vices which carrie the chiefe ſwinge among the people, and aboue all to inſiſt vponupon thoſe which they ſee to be moſt in vſe by wicked cuſtome.

Now this corruption whereof mention is made in this place, is the moſt frequent of all others in iudgement ſeates, and therefore the Iudges which would iudge iuſtly, ought to take diligent heed they auoid it. Neither muſt we giuegive eare to thoſe Iudges who denie that preſents are giuen them to that end: or who ſay, that although they receiue them, yet notwithſtanding they will giuegive vpright iudgement:Where gifts hauehave place, there all louelove of iuſtice muſt needs be corrupted. for where gifts hauehave place, there needs muſt all affection of equitie and iuſtice be corrupted, neither can it be poſſible that thine affection ſhould not be moſt inclined to him of whom thou haſt receiued thy reward. To conclude, let vsus giuegive eare vntounto the Lord, who ſaith, that rewards blind the eyes of the wiſe,Deut. 16.19. and peruert the words of the iuſt, leſt in doing otherwiſe we will ſeeme to be wiſer then God himſelfe.

Verſ. 24. Therefore as the flame of fire deuoureth the ſtubble, and as the chaffe is conſumed of the flame, ſo their roote ſhall be as rottennes, and their bud ſhall riſe vp like duſt, becauſe they hauehave caſt off the law of the Lord of hoſtes, and contemned the word of the holy one of Iſrael.

THat it might not ſeeme he hath cried out ſo oft without cauſe, he ſhewes againe how great and horrible puniſhment is neere to this people, and denounceth an extreme ruine againſt the obſtinate, becauſe they would not be brought into the way, but obſtinately reſiſted againſt the heauenly doctrine: now he vſeth ſuch figures as were fit to expreſſe his meaning and alſo ſuch as touched them neerer to the quick, then if he had ſpoken plainely without them. He begins with a ſimilitude, and forthwith ends with a metaphor, in attributing a roote and bud to the people, as to a tree: for by theſe two words he comprehends whatſoeuer force was in the people; were it open, or hid: and ſaith, that all of it ſhould periſh. For euen as when the roote which giues ſtrength vntounto the tree and ſuſteineth it begins once to rot, then the tree decayeth: ſo he threatens deſtruction to this people, and tels them that all their ſtrength is waſted and conſumed. But he ſhewes not now, as heretofore, the particular kinds of wickedneſſes by which they had prouoked the wrath of God. He only addes the generall cauſe, to wit, the contempt of the law of God, becauſe, as we all know, that is the fountaine of all euils. He alſo amplifies the fault greatly, that in as much as the will of God was manifeſted vntounto them in the law, they could not ſay it was by ignorance or error, but of ſet malice, that (in ſhaking off the yoke of God) they gaue themſelues the raines to all licentious libertie, which was all one, as if in reiecting a moſt louing father, they ſhould giuegive ouer themſelues to be vaſſals and ſlaues to the diuell. Adde withall that he accuſeth them of a generall reuolt, as if he ſhould ſay, they were not rebellious againſt God in one kind only, but they wholly forſooke the Lord as diſloyall apoſtataes. Moreouer, that they did not only deſpiſe the word of God, but he complaines of a thing more horrible, to wit, that the word was become abominable vntounto them, or, that they reiected it with a wicked deſpitefulneſſe. If ſo be then that the contempt of the law of God be the welſpring, head, and perfection of all euils, there is nothing we are more to feare, then that Satan ſhould ſo preuaile as to turne vsus aſide from the reuerence of it. And if we be ſubiect to ſome faults, yet let vsus ſuffer at the leaſt that the medicine may be applied vntounto them; vnleſſe in reiecting thereof proudly and maliciouſly we meane to draw eternall perdition vponupon our owne heads.

Verſ. 25. Therefore is the wrath of the Lord kindled againſt his people, and he hath ſtretched out his hand vponupon them, and hath ſmitten them that the mountaines did tremble, and their carkaſes were torne in the midſt of the ſtreets: and for all this his wrath is not turned away, but his hand is ſtretched out ſtill.

IN this verſe the Prophet repeates the former iudgements whereof the Iewes had experience alreadie; and ſhewes, that they be not yet at an end, but that far worſe puniſhments are prepared for them, vnleſſe they returne into the right way. I confeſſe indeed that the time paſt is often changed for that which is to come, but the words of this text will beſt agree ſo; for he propounds two diſtinct things cōcerning y^e obſtinat rebelliō of this people: firſt, how God had alreadie chaſtiſed their iniquities. Secondly, ſeeing there was no ſigne of repentance, that he hath yet other ſcourges readie to correct their wickedneſſes. Thirdly, hee ſhewes what theſe ſcourges are, and tels them that the Aſſyrians ſhall come as ſoone as the Lord ſhall but hold vp his finger, yea that they ſhall come at his only hiſſing.As in verſe the 26. This is the Prophets meaning. Whence we may gather, that as ſoone as a people hath eſcaped one calamitie, they forget their chaſtiſements, and neuer thinke more of the iudgements of God: and although experience ſhould alſo be the miſtris of fooles, yet they harden their hearts vnderunder the blowes. Iſaiah ſtrikes at this ſenſeleſnes, as if he ſhould ſay, HaueHave you ſo ſoone forgotten the calamities vnderunder which you groned not long ſince? Whence came it that the dead bodie… were caſt heere and there, but becau…e the Lord had ſt…etched forth his hand vponupon you? And if God dealt with you as a Iudge, what is the cauſe that the wounds which do yet bleed, do not worke a reuerent feare in you to preſerue you from heaping ſinne vponupon ſinne thus freſhly againe on all ſides? And to this end doth he repeate the particle Therfore, wherin he yelds a reaſon of his ſpeech, as if he ſhould ſay, Theſe are not afflictions that come at adu…nture, but are manifeſt ſignes of God his diſp…eaſure. He alſo ſaith expreſly, that God was angrie with his people: for had not the Iewes fallen from their dignitie, their condition had been more happie then that of all y^e nations of the world beſides. When God therfore deales ſo ſharply & ſeuerely with his choſen people, no doubt but they had grieuouſly prouoked him by their rebellions. And withall he refutes the falſe brag of the Iewes wherewith they were woont to aduance and boaſt themſelu…s, as if they forſooth ought to be exempt from all corrections, becauſe they were the peculiar people of God. Alſo when he ſaith that the mountaines trembled: by this compariſon he expreſſeth the weight of the puniſhments vnderunder which they hardened themſelues, to the end he might yet more ſharply reprooue their ſenſ…leſnes, as being more bloekiſh then things without feeling if they felt not the wrath of God, and the horrible vengeance wherewith the kingdome of Iſrael had been chaſtiſed.

And for all theſe things.] Hee threatens more heauie plagues to come, as hath been ſayd. For although the wicked know they are corrected of the Lord, yet they thinke all is paſt, as ſoone as they hauehave receiued but two or three blowes. And therefore they wrap themſelues vp as it were in a vaine confidence, as though the worſt were paſt, and that the powers of the Almightie were ſpent. This is the cauſe why he cries out, that the wrath of the Lord is not yet appeaſed: and that although they hauehave ſuffered many calamities, yet notwithſtanding hee is furniſhed with varietie of darts, from whence they were to looke for infinite wounds.

The Coniunction Copulatiue may be reſolued into the Diſiunctiue, as if he would ſay, Be ſure that the hand of God is yet ſ…retched out. Now he hath regard to that which he had ſayd before,Verſe 25. namely, that the hand of God was lifted vp. He ſaith now, that it is not pulled in, but that he wi l yet purſue and ſmite them with wounds, yea, yet more fearefull and terrible. We ought to meditate vponupon theſe ſentences diligentlie, to awaken ſuch men who feare not to lie ſnorting, and that after they hauehave been humbled and chaſtiſed of God.

Verſ. 26. And I will lift vp a ſigne vntounto the Nations a farre, and will hiſſe vntounto*Or, a people them from the ends of the earth: and behold,*Or he. they ſhall come haſtely with ſpeede.

IN this, and in the verſes following, he ſhewes what puniſhment the Lord would inflict vponupon this people, to wit, that they ſhall be ſo ſpoyled by the Aſſyrians, as the Iſraelites their brethren had been a little before them, yea much more grieuouſly: for howſoeuer the Aſſyrians in t…mes paſt had much waſted them, the kingdome of Iudah neuertheleſſe was not yet brought to ruine. Adde hereunto, that the deſtruction of the kingdome of Iſ…ael was as a looking-glaſſe, wherein they might behold the wrath of God, and the iuſt iudgement which hee had brought vponupon them: and yet no queſtion but this propheſie ſeemed incredible to them of Iudea, although there were many good likelihoods of it, and all becauſe the ſtate was quiet; and they no ſooner had the leaſt ſhew of truce, but they forthwith grew careleſſe: therefore hee ſayth, that this deſtruction ſhould come from farre, whereof they did not ſo much as dreame. And thus he ſounds the Alarum as if the enemies had bin alreadie at the gates. For he puts not theſe words from farre, and from the ends of the earth, to put them in any hope, but rather of ſet purpoſe he thus ſpeakes, ſo the end they ſhould not iudge of the wrath of God by things apparent to the eye.

We are woont to eſteeme of dangers according to the outward appearāce of things; when the enemies are farre off, or that they be hindred by other impediments to moleſt vsus; we thinke we are ſafe. Thus the people ſlept, as they ſay, on both ſides, no otherwiſ… then as if they had been out of all danger. But Iſaiah declareth, that all this ſhall not hinder the Lord from ſending the Aſſyrians with banners diſplayed to cut them in pieces. This lifting vp a ſigne, is a figuratiue kind of ſpeech, becauſe when the banner is diſplayed and the Captaine giues the ſigne, then the ſouldiers are wont to arme themſelues and to begin the fight.

He ſhall hiſſe.] Although the change of the number be a thing much vſed in the Scripture, yet it is not without reaſon, I take it, that the Prophet of many nations makes but one people, for he ſhewes that when God ſhould aſſemble many peoples & ioine them to one body, that this ſhall be no confuſed multitude, but ſhould be as an intire body, hauing one head which ſhould rule and hauehave the ſoueraigntie ouer them. He rather vſed y^e word of hiſſing then ſome other that ſounded more terriblie, as of ſounding the Trumpet, or ſuch like; to ſhew, that God had no neede of any great noyſe to aſſemble the enemies togither, and that it is no hard matter for him to be reuenged on them which hauehave offended when the time appointed is come, for he can finiſh all things by the leaſt ſigne that may be.

And behold he ſhall come.] He heere yet further confirmes that which I hauehave noted, to wit, that the wrath of the Lord muſt not be eſteemed according to outward obiects: for although it ſeemes that all things do promiſe peace, yet ſhall warre come notwithſtanding ſodainely frō thence whence we looked not for it: yea and although it may ſeeme we be enuironed with friends round about vsus, yet ſhall God raiſe vp enemies from the ends of the earth, which ſhal come eaſily vponupon vsus (all lets whatſoeuer to the contrary) as if a plaine and ſmooth way were prepared for them. Which we ought to beare well in mind, leſt we ſuffer our ſelues to be blinded by ſome falſe truſt and confidence.

We are alſo to obſerue, that warres fall not out by chance, nor at mens appointments, but by the commandement of God, euen as if he ſounded the Trumpet to aſſemble the ſouldiers. Be it by warre then, by famine, or peſtilence that we are afflicted, let vsus know that all of them do proceede from the hand of God, becauſe all things come at his voyce, and readily obey him. And yet the Chaldeans had not this zeale of obeying God, for they were caried away with their couetous and inſatiable luſt and deſire of dominion, or thought of ſome ſuch like end, but God ſerued himſelfe of them to execute his iudgements. And herein we clearely ſee an admirable witnes of the power of God, which is not tied to the will of men, neither depends it vponupon their fantaſies, but it is free for him to call whom he will to doe him ſeruice, yea ſuch as are vtterly ignorant of it. And yet the wicked are not hereby excuſed when they are thus drawne againſt their purpoſe, becauſe they ſerue not God freely, for they propound ſome other thing vntounto themſelues, as crueltie, ſpoile and violence, and God by their crueltie correcteth the ſinnes and offences of his people.

Verſ. 27. None ſhall faint nor fall among them: none ſhall ſlumber nor ſleepe, neither ſhall the girdle of his loynes be looſed, nor the latchet of his ſhooes be broken.

HIs meaning is, that all things ſhall be ſo fitted and prepared, that nothing ſhall let or hinder them to march on forward: as if a Prince hauing inrolled his ſouldiers, ſhould by and by giuegive order to prepare the wayes to bring in prouiſion of victuals, and to adminiſter al things neceſſarie whatſoeuer. He ſhews then that they ſhall be readie and nimble, and that there ſhall be no impediment to cauſe them to prolong the time. He alſo ſhewes their diligence, affirming, that none of them ſhould ſo much as ſlumber. Now in theſe words, none ſhall ſlumber, nor ſleepe, the order is a little inuerted: for he ſhould rather hauehave ſayd, none ſhall ſleepe, nor ſlumber: becauſe it is a leſſe matter to ſlumber then to ſleepe. But this maner of ſpeech muſt be thus reſolued, They ſhall not ſlumber nor ſleepe: that is to ſay, they ſhall be ſo farre off from ſleeping, that they ſhall not ſlumber at all. We hauehave the like phraſe of ſpeech in the 127. Pſalme, He which keepes Iſrael ſhall neither ſlumber nor ſleepe. It is an Hebraiſme then, which agrees neither to the Greeke, nor Latine.

Verſ. 28. Whoſe arrowes ſhall be ſharp, and all his bowes bent: his horſe hoofes ſhall be thought like flint, and his wheeles like a whirlewind.

HIs meaning is, that they ſhall be furniſhed with fit weapons. Now he retaines the maner of fight vſed among the Aſſyrians and other Eaſterne people, who for the moſt part were accuſtomed to arme themſelues with bowes and arrowes for warre, as we ſee the Engliſhmen doe at this day: but vnderunder theſe particulars he comprehends all ſorts of weapons. But becauſe the way was long, and the voyage difficult, the Iewes might happilie thinke there would be many impediments to turne away the enterpriſe of the enemy, and that is the cauſe he ſaith, why the hoofes of the horſes ſhould be like flint, ſo as they ſhould neither faint nor be wearie, but ſhould eaſily come to Iudea. Hereunto appertaines the other member, when he compares the wheel… to a whirlewinde: for the people of old time were woont to goe to warre with Chariots, and therefore he not only mentions horſes, but alſo wheeles. And all this is to be referred to this great haſte and diligence which they ſhould vſe, to wit, that the Lord ſhould not be hindred by the long diſtance of the way to bring in deadly enemies againſt the Iewes to deſtroy them.

Verſ. 29 His roaring ſhal be as a Lion, and he ſhall roare like Lions whelps: they ſhall roare, and lay hold of the pray: they ſhall take it away, and none ſhall deliuer it.

THis appertaines to crueltie. He compares the Chaldeans to Lions, whoſe ſight is fearefull, and of nature cruell, as if he ſhould ſay, They ſhall not be ſuch mē as are touched with any ſenſe of pitie, merciemercy, or humanitie, but ſhall rather ſhew themſelues cruell, and like wilde beaſts. He alſo addes, that they ſhall be of ſuch ſtrength, as none ſhall dare to come neere them to pluck the pray out of their teeth. Meaning thereby, that the Iewes ſhall be vtterly vnable to diſappoint their aſſaults, becauſe that for feare of their crueltie none ſhall aduenture to approch vntounto them; for in regard that God would vſe them as his ſeruants to puniſh the Iewes, it was requiſite they ſhould be furniſhed with a terrible power and maieſtie, that this ſottiſh people might be made to vnderſtand at the laſt that they had not to doe with men, but with God,Heb. 10.31. into whoſe hands it is a terrible thing to fall.

Verſ. 30. And in that day they ſhall roare vponupon them, as the roaring of the ſea: and if they looke vntounto the earth, behold darkenes, and ſorrow, and the light ſhall be darkened in their skie.

THe Prophet addes this, to let the Iewes vnderſtand that the Chaldeans ſhould not come into the field at randon, but ſhould be appointed thereunto by God, and prepared by his hand. By the roaring of the ſea, he meaneth ſuch a great hurly burly, as ſhould ſeeme like vntounto a deluge, by which all Iudea ſhould be drowned. He alſo cuts off all hopes, in foretelling that there ſhould be neither caſe nor end in theſe chaſtiſements. The Iewes (ſaith he) ſhall looke vp and downe to finde meanes to eſcape, as men are woont to do in any great perplexitie, but on which ſide ſoeuer they turne them, be it to heauen or to the earth, they ſhall finde no eaſe from either of them, becauſe miſeries and calamities ſhould vtterly ouerwhelme them on all ſides. This maner of ſpeech is very common, yea euen among the rude people, at ſuch time as deſtruction and calamities do threaten on eueryevery ſide, when no iſſue or eaſe can be perceiued. It is neceſſarie then that it ſhould fare thus with vsus, when the Lord purſues vsus, to the end his high hand may alwayes appeare in our eyes; and that on which ſide ſoeuer we turne our ſelues, we might behold the creatures armed againſt vsus for the execution of his iudgements: for we may ſometimes eſcape mens hands, but which way ſhall we be able to flee from the hand of God?

Commentary on Isaiah, Commentary on Isaiah · Chapter 5

p. 49THE V. CHAPTER.

THE V. CHAPTER.