Commentary on Isaiah, Commentary on Isaiah · Chapter 3

Commentary on Isaiah · Commentary on Isaiah · Chapter 3

p. 35THE III. CHAPTER.

Verſ. 1. For loe, the Lord God of hoſts will take away from Ieruſalem and from Iudah the ſtay and the ſtrength, euen all the ſtay of bread and all the ſtay of water.

WE hauehave ſaid a little before that the Prophet goes on ſtill with the ſame matter which he began in the ende of the former chapter. For hee admoniſheth the Iewes, that how great riches ſoeuer they poſſeſſe; yet notwithſtanding they ſhall not bee able by any meanes whatſoeuer to hinder the wrath of God (being once inflamed againſt them) to conſume all their preparations. Whence it appeares, that they too much ouerſhoote themſelues, who, to put farre away from them all feares, doe heape & gather together weapons, power, ſtrength of warre, counſels, great ſtore of victuals, and ſuch like. The particle demonſtratiue Hinneh, which wee hauehave tranſlated, Behold, or Loe, is not put here for the more certentie of the matter; but to ſet forth the ſhortnes of the time, as if Iſaiah ſhould euen ſet the thing it ſelfe before the eyes of the wicked. For it often comes to paſſe, that thoſe who dare not openly contemne the iudgements of God, do yet notwithſtanding reiect them, as if they touched them neuer a whit; or elſe as if they were farre off from them. What is that to vsus, ſay they? or, if afflictions come, wherefore ſhould wee make our ſelues miſerable before the time? when the calamitie comes vponupon vsus, will it not then be time enough to thinke vponupon it? Becauſe then the wicked digge themſelues ſuch hiding places, and ſecurely take their eaſe in deſpiſing the iudgements of God, the Prophet doth the more neerely preſſe them home, to the end they ſhould not imagine that the hand of God ſhould bee farre off; alſo that all their ſtaies, which they promiſed to themſelues, ſhould be but in vaine. To this appertaines that where he calles God, the Lord God of hoſts, that ſo his Maieſtie might the more daunt their ſleepie and benummed conſciences. For God hath no need of titles: but it is neceſſary that our blockiſhnes and drouſines ſhould be awakened by the ſenſe and feeling of his glorie. Now the Prophet in the firſt place threatens, that the Iewes ſhall be ſtripped of all abundance of victuals, ſo as they ſhall be forced to die for want. And by and by he will adde the ſame thing as touching their ſuccours of warre, and all helps of politicke order and gouernment. From hence we may gather, that the Iewes were ſo lifted vp with the proſperous ſucceſſe which their affaires then had, that they fooliſhly ſecured themſelues, as if they had been vtterly exempt from all damage or decay. But Iſaiah lets them know, that not onelyonly all the region ſhall bee ſmitten with the rods of God, but that Ieruſalem in like manner, which was as it were the inuincible fortreſſe of the whole nation, ſhould be ſmitten alſo: as if he ſhould ſay, The wrath of God ſhall not one- be ſcattered vponupon the bodie; but it ſhall pearce alſo euen vntounto the very heart. As touching the words, Maſhen and Maſhenah, which he hath put in the maſculin, and in the feminine gender, I doubt not but by this diuerſitie, he would more certainlie expreſſe, that all kinds of ſtaies ſhould bee broken: and therfore I hauehave tranſlated, ſtrength & ſay. For I approoue not of their expoſitions who referre this to men: becauſe it is rather to bee vnderſtoode of all helps, of all kinds.

Notwithſtanding ſome doubt whether the Prophet reſtraines this to victuals, or rather whether he referres it to the other helpes and ſtaies which doe follow a little after. But it is very likely that vnderunder theſe two words he generally comprehends all things whatſoeuer, which are neceſſarie for the ſuſtentation of the eſtate of a citie, or people: and alſo, that by way of explication, hee names ſome ſpecials.

1The firſt member then hath this ſcope, to wit, that the Lord will tread vnderunder feete, all defences and riches, by meanes whereof they thought to continue ſafe; ſo as there ſhould be nothing left to ſuccour them. 2Secondlie, he addes, what the pouertie and want ſhall be: and as we hauehave ſaid, he begins with food, which, in the firſt place, is of al other the moſt neceſſarie helpe for ſuſtaining mans life.

Now the Lord takes the ſtrength of bread and of water away two waies: 1firſt, when hee takes them from vsus altogether; or elſe when 2he takes away their ſtrength to nouriſh vsus.God takes away ſtrēgth from bread after two ſorts. For if God inſpires not a ſecret vertue into thē, they can profit vsus nothing at all, though we ſhould hauehave them in neuer ſo great abundance: and that is the reaſon why it is ſaid elſewhere, that he breakes the ſtaffe of bread: Ezech. 4.16. That is to ſay, Though the Bakers giuegive out bread by waight,Leuit. 26.26.Lev 26:26 and though it be eaten, yet it ſhall not ſatisfie them any thing at all. This ſimilitude ought to be diligently obſerued, to the end wee may know, that although the bellie bee filled neuer ſo full, yet we ſhal alwaies bee hungrie,It is not bread, but God his ſecret bleſſing which nouriſheth. becauſe the ſecret bleſſing of God, which nouriſheth and giueth ſtrength, is wanting.

But although the want wherewith the Prophet threatens the people in this place may be vnderſtood of famine, becauſe God will depriue the Iewes of all kind of reliefe; notwithſtanding, becauſe the Prophets are wont for the moſt part to take theſe manners of ſpeech out of the law; this interpretation agrees very well. For hee might ſimplie hauehave ſaid, I will take away from you bread p. 36and win…: but he expreſſeth a thing more ſecret, in ſpeaking of the ſtay and ſtrength of bread and water: as if he ſhould ſay, Although the people bee not brought to pouertie for want of meate and drinke, yet God can ſo vſe the matter, that they ſhall famiſh for hunger, euen whileſt they ſwallow downe their morſels: becauſe his bleſſing being taken away, all nouriſhment ſhall paſſe away as ſmoke. To be ſhort, his meaning is, that the people ſhall hauehave no food that ſhall ſtrengthen them, either becauſe they ſhall hauehave no bread nor water; or if they hauehave them, yet they ſhall be able to get no nouriſhment out of them.

Verſ. 2. The ſtrong man, and the man of warre, the Iudge, and the Prophet, the prudent, and the aged,

3. The Captaine of fiftie, and the Honorable, and the Counſeller, and the cunning artificer, and the eloquent man.

HE mentions other helpes, by which the ſtate of nations or cities are vpheld in their perfection. He threatens that the Iewes 1ſhal be wholly depriued thereof, ſo as they ſhall be able to doe nothing in the houſe, by counſell or aduice; nor in the fields abroad by force of armes. Now he ſtandes not to keepe any ſtrict order, but in contenting 2himſelfe with a briefe ſumme, he mingles one thing with an other. He beginnes with men of warre, by whoſe hand the countrie was defended. Sometimes God takes them away by death; and ſometimes he makes them become faint hearted and effeminate. This laſt is the moſt vſuall, ſo that the ſucceſſors doe degenerate from the valor of their anceſtors: and thoſe who before were ſtout hearted, in proceſſe of time become fearfull, and are diſabled for the warre. We ſee alſo that the firſt often falles out, to wit, that the moſt valiant hauehave their courage by and by quailed.

He addes the Iudge, and the Prophet. Wee know that amongſt the Hebrewes, Iudges are taken for all gouernors whatſoeuer. Alſo it is not to be doubted but that all Teachers whatſoeuer, are to be vnderſtood by the 1name of Prophet. He threatens the Iewes then, 2that after the ciuill gouernment ſhal be aboliſhed,The Magiſtr…cie and the Miniſtry that to the Common-wealth which the two eies are to the bodie. and teaching extinct, that then they ſhall be cut off. And to ſpeake the truth, the Magiſtrates & Teachers hauehave the ſame place in the Common-wealth, that the eyes hauehave in a mans head. To the ſame rancke alſo I referre the word ancients, who are the fitteſt to gouerne: becauſe age obtaines prudence, counſell and grauitie. As touching the name diuine, although it be taken in the euill part in the Scriptures, yet it ſhould ſeeme to be taken in the good part here; ſeeing Iſaiah reckons vp thoſe things which are neceſſarie to defend, or conſerue the eſtate of a kingdome or citie. We may well cal this man then, one that knowes wiſely how to forecaſt matters, and who hath a deep… inſight into dark & obſcure things, which are neceſſarie; not by diuinations or ſuperſtitious Artes, but with a quick and prompt iudgement, and with great dexteritie of wit. Alſo in regard that God had forbidden them to go to aske counſell of Magicians, Inchaunters, Diuiners; and that Balaam himſelfe teſtifies that there was no ſoothſaying in Iſrael; Numb. 23.23. if any had rather vnderſtand this place of diuinations made by Inchantments, I do not gainſaie it: neither will there any abſurditie follow, to reckon it among the number of their chaſtiſements, to wit, that this people ſo full of wickedneſſe ſhall be alſo depriued euen of all vnlawfull ſuccours: as in Hoſea, Hoſea 3.4.Hos 3:4the Idols are ioyned with the Altar and the ſacrifices.

Hee calles him the Duke or Captaine of fiftie, according to the manner of ſpeech then in vſe. For the Captaines of fiftie were among the Iewes, as they of hundreds were among the Romanes. The Greekes do call them by a name which ſignifies Princes of hundreds. And becauſe ſuch manner of principalitie was not in vſe among the Latins, therefore the name alſo was vnknowne vntounto them. The Hebrew word Ioets, which I hauehave tranſlated Senatour, may be applied to particular perſons, who are excellent in knowledge. But becauſe they attribute it to Counſellors who exerciſe a publike charge, I would not depart from the common opinion.

Moreouer, becauſe handicrafts men hauehave their good vſe in the conſeruation of the common good, and for ſupporting of an eſtate, aſwell as other Arts, Iſaiah ſaith, that they alſo being aboliſhed, the downefall of the Iewes approcheth vponupon them. The expoſitours expound that which is ſaid in the laſt place diuerſly; word for word it is, He which vnde…ſtandeth low words, ſpoken betweene the teeth. Now becauſe the pythonicall ſpirits do giuegive their anſweres by mumblings and low voices, ſome thinke that he ſhould ſpeake heere of Inchantments. Others expound it better; who by the word Lachas vnderſtand ſecret counſels. But for as much as by this word, we may vnderſtand a graue oration as well as of things ſecret; I hauehave not been afraid to tranſlate it Oratours. Notwithſtanding if any had rather vnderſtand it of thoſe men who are prudent and learned, who being vnfit for oratorie in publike, doe yet giuegive counſell in ſecret, which alſo is a good thing; I do not ſay againſt it.

To conclude, we are to obſerue this ſummarie deſcription of a well ordered eſtate. For 1firſt Iſaiah hath placed corne and other things neceſſarie for the maintenance of life in the forefront: 2ſecondly, force of warre: 3thirdly, knowledge how to gouerne y^e people, and other parts of politicall gouernment: 4in the fourth place the propheticall function & charge: and 5laſtly handicrafts. The Lord beautifies the people with theſe helpes whom he minds to keepe ſafe and ſound: and on the contrarie, ſtrippes thoſe of them whom he means to bring to ruine. Let vsus know thē, 1that all things which we finde profitable to maintaine vsus in this life, flowes vntounto vsus from the free fauour of God. Whence it followes 2that we conſider an other point; to wit, that we take diligēt heed that we by our vnthankfulnes p. 37doe not depriue our ſelues of ſo excellent gifts of God.

Verſ. 4. And I will appoint children to be their Princes, and babes ſhall rule ouer them.

TO the end the vengeance of God might be the more apparent, he now tels vsus how wofull and miſerable this change ſhould be, to wit, when the faithfull & wiſe gouernours ſhould be cut off; and that God ſhould put daſtards & mecoks in their ſtead. By Children we muſt not onelyonly vnderſtand them that are ſo in age; but alſo in vnderſtanding, and manners: ſuch as are delicate and effeminate perſons, who hauehave no ſtrength in them; neither are able to manage the ſword that is put into their hand. He hath not oppoſed all the members one againſt an other: he thought it enough to ſhew y^e meane by which a Common-wealth might ſoone be brought to ruine; namely, if ſo be that fooles and ignorant ones do beare rule, who are as children, in whom there is no wiſdome nor grauitie to be found. We may therfore hold it for a ſure principle, that he is vnfit to gouerne a Common-wealth, that is not called thereunto of God, nor furniſhed with ſingular vertues: which thing Plato alſo did well perceiue; for howſoeuer hee were a prophane man,Plato. hauing no true knowledge of God, yet he well diſcerned that none was capable nor fit to ſway publike affaires, but he which was indued with diuine vertues. And as the adminiſtration of Common-wealths is of God onelyonly; ſo alſo is it neceſſarie that it be vpheld by himſelfe in eueryevery reſpect; and there remaines no more to thoſe whom the Lord gouerns not, but that they bee like to children, yea that they be twice children, to wit, deſtitute of all counſell, and wiſdome.

Now the Lord exerciſeth his vengeance 1two waies: for ſometimes we thinke we hauehave men of grauitie and of experience in matters; but when they take it in hand, they ſtumble like blind beetles, and hauehave no more skill and wiſdome then little children; becauſe the Lord depriues them of this ſingular vertue, with which before they were indued: and puts them out of bias, as if he had ſmitten 2them with a thunderclap. Sometimes alſo the Lord proceedes more ſlowly and takes away excellent perſonages for iudgement, by little and little, and ſuch as were fit for gouernment: and tranſports the ſwaying of cauſes ouer to them which are not able to gouerne a familie, no not a ſillie child. When theſe things come to paſſe, we may hold it for certaine, that deſtruction and ruine is not farre off.

Moreouer, we hauehave to obſerue (as I touched not long ſince) that the eſtate of a Common-wealth well ordered,The eſtate of a commonwealth well ordered is an excellent gift of God. is an excellent gift of God: ſeeing all the orders of Iudges, Senators, Souldiers, Captaines, Teachers, and Handicrafts men, doe all of them helpe one another by mutuall community: and doe knit themſelues together for the common ſafetie of the people. For ſeeing the Prophet threatens and denounceth that theſe things ſhall be aboliſhed as a moſt heauie iudgement of God, he ſufficiently ſhewes, that theſe are rare and excellent gifts, which are neceſſarie for the conſeruation of the people.

The office of Magiſtrates, Captaines,1 Magiſtrates. and Souldiers is here commended vntounto vsus then; as alſo the office of Teachers. Which we are well to note, againſt thoſe franticke fellowes, who ſtriue to cut off from the world, the power of the ſword; and all other good politicke orders. Now the Prophet ſhewes that theſe things are not taken away but when God is diſpleaſed. It followes thereupon then, that ſuch folke who fight againſt ſuch benefits of God, reiecting and quenching all that in them lies the ſame, are wicked ones and enemies to the publike good.2 Miniſters. Alſo the Miniſtry of the word doth here receiue his commendation, without which a Common-wealth cannot long endure. For where no propheſie is (as Salomon ſaith) there the people periſh: Prou. 29.18. Moreouer, handicrafts, tillage,3 Handicrafts men. all occupations of what ſort ſoeuer they be, as Carpenters, Labourers, and ſuch like, which ſerue for the neceſſities and commodities of men, are here praiſed, as the miniſters and ſeruants of the Lord, and hauehave the ſame end, as the others before mentioned; to wit, to preſerue mankind.4 Souldiers. A lawfull warre, is nothing els but a manner of peace. We may alſo ſay the ſame as touching them that profeſſe the arte militarie; for although a lawfull warre ought to be nothing elſe but a meanes of peace, yet notwithſtanding, it is neceſſarie ſometimes to come to ſtrokes: ſo as they who hauehave the adminiſtration of the ſword, doe vſe it in defending themſelues and theirs. Warre therefore muſt not be condemned in it ſelfe, becauſe it is a meanes to conſerue a Common-wealth. Eloquence alſo is a thing not to be deſpiſed:5 Rethoricians. becauſe there is often neede of it, as well in publike, as in priuate, fully and plainely to ſhew a thing, and to make a trueth cleare and euident. For that alſo is reckoned amongſt the gifts and ſpeciall bleſſings of God, when a citie aboundeth with prudent and eloquent perſonages,Pſal. 128.5.Ps 128:5 who can debate with the aduerſaries, in the gate, or in the place where neede ſhall require to defend it ſelfe by counſell and reaſon.

Now the ſumme of this place is, that when the Lord takes away his gifts from a people, and changeth their eſtate,Note. be it any way howſoeuer, either by altering the forme of gouernment, or that good gouernours be taken away; the wrath of God is to bee acknowledged, who takes away Kings in his wrath, as Hoſea ſaith, and giues others in his anger: Hoſea 13.11. We muſt not therefore attribute ſuch changes to fortune, or to other cauſes.

Verſ. 5. The people ſhall bee oppreſſed one of another, & eueryevery one by his neighbour: the children ſhall preſume againſt the auncient, and the vile againſt the honorable.

HE here deſcribes an exceeding great perturbation which approched to fall vponupon p. 38the Iewes; all good order being broken and fallen to the ground, as it happens to all people as ſoone as good gouernment is ouerthrowne. 1We know how great the ſhameles malice of mans minde is where ambition carries eueryevery one away thereunto. Laſtly, how furious the luſts of the fleſh are, where there is no bridle to reſtraine them. And therefore it is no maruaile if one doe proudly lift vp himſelfe againſt another, that crueltie hath the ſwinge there; and that euerie one takes libertie to commit all manner of outrage, when Iuſtice is ouerthrowne, and laid in the duſt. If we wiſely conſider this, we ſhall eſteeme more highly of the bleſſings which God beſtowes vponupon vsus, when he maintaines vsus in a tolerable and good eſtate, and ſuffers vsus not to bee miſerablie waſted and ſcattered. Whence it appeares, that thoſe who ſpend and imploy their wits to ouerthrow politicke gouernments, are the open enemies of mankind: yea, they differ nothing at all from brute beaſts.

But this confuſion which the Prophet here deſcribes is moſt odious, to wit, that the child ſhall preſume againſt the auncient, that the people of vile, and thoſe of baſe condition, ſhall riſe vp againſt thoſe that are honorable, and men of reputation. For there is nothing more ſtrange then to ſee them ſhamefully intreated, who are worthy to be honoured. And yet notwithſtanding theſe vnſeemely and odious examples happen, when the politicke order is ouerthrowne. Whereas I hauehave tranſlated the verbe Niggſh. To endeuour, or to doe their vtmoſt, it was by conſtraint: for otherwiſe the meaning of the Prophet had been imperfect.

Verſ. 6. When eueryevery one ſhall take hold of his brother of the houſe of his father, and ſay, thou haſt clothing: thou ſhalt be our Prince, and let this**Or, ſcattering. fall bee vnderunder thine hand.

FOr as much as this ſentence is of affinitie with the former, and ſtill continues to the words following, He ſhall ſweare; it is certaine that the particle Ci. is taken as ſignifying a certaine time. For the Prophet intending to ſet forth an extreame miſerie into which this people ſhould fal, he ſaith, There ſhall be no man which will take the charge of gouernment vponupon 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 hauehave 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 onelyonly 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 vsus; to wit, that the Iewes ſhall rather caſt off all ſenſe and feeling of merciemercy and humanity, then to take vponupon 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 vponupon 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 hauehave 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 onelyonly, 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 vponupon 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 vponupon ſome one or other by violence, and ſhall force him to take the charge of gouernment vponupon him. And there is no leſſe weight in the laſt circumſtance when he addes, This ſcattering ſhall be vnderunder thy hand, that is to ſay, At the leaſt if there be left in thee any ſparke of merciemercy or humanity, put forth that ſtrength thou haſt to helpe vsus 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 vnderunder 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 p. 39often 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 hauehave 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 cōſultation 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 chobeſ…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 Ʋau, which follows afterwards, is put to note out the cauſe of ſuch a deniall, as if he ſhould ſay, I aſſure you I hauehave 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 giuegive 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 hauehave 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 vsus, eſpecially if they be diſpleaſing vntounto vsus. 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 hauehave 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 vntounto their ſoules: for they hauehave rewarded euill vntounto 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, y^t they bragged of their filthineſſe without bluſhing; as if it had been ſome excellent thing worthie of praiſe; firſt to hauehave taken away all difference betweene honeſt…e and vilanie, and then to giuegive ouer themſelues to all prophane licentiouſneſſe. And therefore he compares them to the Sodomites, Gen. 18 20. & 19.5.Gen 18:20Gen 19:5who 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 vntounto 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 p. 40out; and if they did, yet it ſhould bee but in vaine, becauſe the euill was ſo rooted in their bones; as if hee ſhould hauehave 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 giuegive glorie to God, and lay the whole blame vponupon 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 y^e true meaning of the words. Becauſe it is an vſuall thing that the threatnings of ſuch heauy vengeances of God hauehave 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 hauehave been perſwaded:Pſalm. 39.1.Ps 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 eueryevery 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 C… 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 expoſitiō 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 fortūe. Thus the faithfull feare to be wrapped vp in the ſame ruine with y^e 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 the fleſh, are ſolicited to deſpaire. The Prophet therefore ſhewes the vpright iudgement of God; to the end they might perſeuere in his feare; and might alſo know, that thoſe ſhal not eſcape vnpuniſhed, who perſwade themſelues that he will not correct them, though they prouoke him daylie to wrath and indignation.

Alſo he exhorts them to magnifie and extoll 1Gods iuſtice with high reuerence: as if he ſhould ſay, Do not think that this world is gouerned by chaunce: or that God ſtrikes he cares not how, without keeping meaſure: but reſolue your ſelues aſſuredly that he will deale well with the iuſt: for the Lord will giuegive him that which he hath promiſed, and will not diſappoint him of his hope. And on 2the other ſide, be you as verilie perſwaded that the condition of the wicked ſhall bee moſt accurſed: becauſe hee himſelfe ſeekes his owne woe, and therefore ſhall it fall vponupon his owne pate. And herewithall the Prophet alſo reprooues the blockiſhnes of the people who felt not the iudgement of God. For they ſuffred the puniſhment of their iniquities; and yet they hardenned themſelues againſt the blowes, as if they had bin altogether ſenſeleſſe. Now there cannot a worſe thing befall vsus then when we harden our hearts againſt corrections, and feele not the hand that ſmiteth vsus: when we perceaue ſuch a ſenſeleſneſſe in vsus, ſurely then we are almoſt paſt hope of amendment.

Verſ. 12. Children are extortioners of my people: and women hauehave rule ouer them: O my people, they that leade thee, cauſe thee to erre, and deſtroy the way of thy pathes.

p. 41THe Prophet alſo reprooues the follie and blockiſhneſſe of this people who were ſtarke blind, euen at noone day. There is nothing which men beare more impatiently, then to endure the yoke to be laid vponupon their ſhoulders: neither do they verie readilie ſubmit themſelues to the gouernment of any that hauehave more power then themſelues. We muſt needes ſay that ſuch as obey delicate and effeminate perſons, and ſuffer that ſuch folke ſhould oppreſſe them, are become ſottiſh, impotent, and faint hearted. Neither is it to be doubted alſo, but thoſe who thus willingly did offer their ſhoulders like Aſſes to beare the burthen, were ſmitten from heauen with a ſpirit of amazednes. I graunt that thoſe who are couragious ought to beare the rule of a tyrant: but Iſaiah reprooueth the Iewes, who for that they had obſtinately ſhaken off the ſweete yoke of God, were now readie to yeeld themſelues vnderunder vilanous and baſe ſubiection, & that with moſt ſeruile conditions. They could not complaine that they were conſtrained to it by force, ſeeing they obeyed them freely; to whome notwithſtanding they needed not to hauehave beene ſubiect vnleſſe they would. Whereby it appeares that they were ſtricken with the hand of God, and daunted with feare, ſo as they had neither ſtrength nor wit left in them.

And it is euen that ſame vengeance wherwith God had threatned the people with before by Moſes. For as we ſaid erewhile, the Prophets had ſtill an eye to this generall doctrine of Moſes in all their Sermons. For how can it bee that men hauing power to reſiſt, ſhould willingly put themſelues into bondage (which notwithſtanding they naturally flee) vnleſſe that God hauing depriued them of all counſell and vnderſtanding, ſhould thus leaue them to themſelues to auenge himſelfe by this meanes of their rebellions? Wherefore as oft as the like befals any of vsus, let vsus not think it is come to paſſe by chance: no, let vsus on the contrarie know, that when witleſſe men, and more feeble then little children, ſhall hauehave dominion ouer vsus, that the wrath of God hath then ceaſſed vponupon vsus: vnleſſe peraduenture we meane to be reproued by the Prophet, of a much greater blockiſhneſſe.

They that lead thee.] He goes on ſtil with the ſame doctrine, to wit, that God is exceedingly angry with y^e Iewes, in that he hath let looſe the bridle to the wicked to trouble all. From hence alſo we may coniecture, that the common people fooliſhly ſuffered themſelues to be led hoodwinked by the Gouernours; ſo as they receiued their edicts and courſe of conuerſation as oracles. Now all the corruptions which raigned eueryevery where, came frō thence. To the end that y^e contagion therfore ſhould not ſpread further by the ignorance of the people, Iſaiah cries to them that they ſhould take heede of the Gouernours themſelues who were carrying them away headlong into deſtruction. Others expound; Thoſe which make thee happy. But becauſe the participle which he vſeth may be deriued from the verb Iaſhar, which ſignifies to gouerne, I had rather follow this interpretation, becauſe me thinks it ſutes beſt with the ſcope of the text. I confeſſe indeede that the falſe Prophets flattered the people: yet I ſee no reaſon why he ſhould mention their flatteries in this place. But it agrees very well to the heads and leaders: namely that they were the cauſe of ruine. For as the Princes are ordained for the common ſafety, ſo alſo is there not a more dangerous plague, then when they be men of no value; ruling all things as they liſt. He ſaith then, that thoſe which gouern are the cauſe of the euill, and corrupt all; ſeeing they ought to correct others, & to ſhew them the way by their examples.

Verſ. 13. The Lord ſtandeth vp to plead, yea, he ſtandeth to iudge the people.

14. The Lord ſhall enter into iudgement with the auncient of his people, and the Princes thereof: for ye hauehave**Or, conſumed. eaten vp the vineyard? the ſpoile of the poore is in your houſes.

WHileſt impiety runnes ouer the countrie with the raines in her neck, and that the Lord ſends no ſuccour from aboue, we either think that he is idle, or that he hath forgotten his charge. Therefore after he hath complained of the princes which did not their office, hee addes now that the Lord will do his; and that he will not ſuffer ſuch wicked ones to goe vnpuniſhed. For there cannot be a greater offence, nor a thing that troubles our mindes more, then when Magiſtrates in the open ſight of all the people ſhall ſhew all manner of leude examples, and yet none muſt dare once to open his mouth: nay by your leaue they muſt be ſoothed and flattered. Then we beginne to aske where is the Lord become? from whom (by this ouer great licentiouſnes) the chiefeſt thing wherein his glorie ought to ſhine, to wit, in good gouernment, is taken away. Iſaiah meetes with this difficultie. As if he ſhould ſay, Albeit I confeſſe indeed that the common people are bad inough; yet becauſe y^e Princes themſelues are corrupt in the higheſt degree, yea ſo farre as by their euill examples to defile the whole bodie of the cōmon wealth; know ye, that God is gone vp into his heauenly throne, as a iuſt Iudge, who at the laſt wil cal them to account, and will giuegive eueryevery one of them according to their workes. And yet he exempts not the common people as if they were faultleſſe; but to y^e end we might know the fountaine whēce all the euils proceeded, he chieflie applies himſelfe to y^e Gouernours in particular, and threatens them with that puniſhment which they had deſerued. Hee had ſet vp a iudgement ſeate for God before; from whence he ſhould pleade: now he tels them againe that he ſhall come: but how? with the auncients. Now although it were not greatly from the purpoſe, that the Prophet ſhuld allude to thoſe lawful aſſemblies, where p. 42the ancients are ſet with God, as being his leiutenants: yet notwithſtanding I agree to the moſt receiued opinion: to wit, that God will euen plead againſt the Ancients of his people. This place then anſweres to that of Dauid; God ſits in y^e aſſembly of gods: Pſal. 82.2. In a word, his meaning is to ſay, Although the Princes hauehave libertie now to doe what they will without puniſhment, and that no man dares reprooue their diſordered appetites; yet know ye that there is a day cōming wherein they ſhall feele that God hath authoritie aboue them, wherein alſo they ſhall render vp an account to him of all their dooings.

No doubt but the Iudges of that time were very vnwilling to heare ſuch reprehenſions: 1for they could not endure to be handled 2ſo ſharpely; neither did they thinke it 3was lawfull ſo to doe: becauſe they would 4hauehave all in their power; & would hauehave their fantaſies held for law, that all things which 5pleaſe them ſhould be lawfull for them; that eueryevery man ſhould gloſe and flatter them, by conſenting to the things which they had 6wickedly done: they would bee iudged of none in their actions; no, they would not be ſubiect to God himſelfe. Being growne to this vnrulines then, ſo as they could neither beare admonitions nor threatnings, the Prophet euen ſummons them to appeare before the iudgement ſeate of God.

We muſt note alſo, that they are called honorable Princes of the people; but it is in title onelyonly: for in reſpect of their great dignities they thought themſelues exempt and diſcharged from all lawes, as by ſome ſpeciall priuiledge: and thought that howſoeuer prophane Kings and Princes were indeed ſubiect to the iudgement of God; yet that they notwithſtanding were exempt from it by meanes of their holines. They perſwaded themſelues then that they had nothing to doe with reprehenſions, as being a matter needles to proceede againſt them by threats and terrors, as if they had been prophane perſons. And therefore the Prophet expreſly telleth them, that the Lord will not onelyonly enter into iudgement with the Princes in generall; but with theſe proude hypocrites, to whom he had committed the charge of his people.

And you hauehave conſumed vp.] The ſimilitude of the vine is very common, ſpecially when mention is made of the children of Iſrael. And by this word the Prophet redoubles their fault, becauſe they had dealt no more fauourable with the people of God (whom he had loued with a ſingular affection) then if they had been ſome profane nation ouer which they had ruled. This pronoune you, alſo hath great vehemencie in it: becauſe he ſpeakes euen to the husbandmen themſelues, who being ſet to dreſſe the vine, did deuoure it like wilde beaſts. And therefore he greatly amplifies their crueltie in this behalfe. For what a diſloyaltie was that to deuoure that which they ſhould hauehave conſerued and kept? Now the Lord ſhewes by this ſimilitude, what a care he hath of his; and how affectionately he loues them: not onelyonly in regard that the Church is his vine and heritage; but alſo when he ſaith, that hee will not ſuffer the diſloyaltie and wickedneſſe of them that gouerne by tyrannie.

When he ads, that the ſpoyles of the poore were in their houſes, hee names one particular, by which the other parts of their life might be knowne. Now the Princes houſes ſhould rather hauehave been as the Lords houſe, in regard they ſupplied the place of God, which ought to hauehave been holy to all. It was an extreame ſacriledge then, when of a ſacred place they made it a theeuiſh den. Alſo this word poore, augments their fault. For it is the moſt barbarous crueltie of all others, to ſnatch from the poore and needie, who are not able to defend themſelues, and therefore ought rather in deed to be ſuccoured.

Verſ. 15. What hauehave you to doe that you beate my people to peeces, and grinde the faces of the poore, ſaith the Lord, euen the Lord of hoſts?

HE reckons vp ſome particulars, by which it appeares that the poore were proudly dealt withall by them; yea cruelly, and with all oppreſſion and wrong. It was not needfull that the Prophet ſhould recite by peecemeale al things which were to be reprooued in the Princes: becauſe by this little, it ſufficiently appeares how vniuſt and tyrannicall their gouernment was. But where ſhall the poore finde refuge, if not at the hands of the Magiſtrate, who ought to be the father of the countrie, and to be an helpe to miſerable perſons? Therefore hee vſeth an interrogation with a kind of vehemencie, What? as if he ſhould ſay, What boldnes is this? What barbariſme and crueltie is it thus to abuſe the wretched eſtate of the poore, and to ſpare them nothing at all? So alſo by the two ſimilitudes, he ſets forth their pride, ioyned with crueltie.

Saith the Lord of hoſts.] To the end this reprehenſion might hauehave ſuch authoritie among them as was meete, he ſets the perſon of God before them: for here is a cloſe oppoſition: as if hee ſhould ſay. You muſt not take theſe things as from the mouth of man, but it is God himſelfe, who is the author of this accuſation: it is he that purſues theſe iniuries, who will alſo take vengeance of you for them in the end. And therefore becauſe thoſe who are ſet in any degree of honour do vſually ſo ouerflow with pride, that they deſpiſe the words and admonitions of all men, he oppoſeth againſt the pride of ſuch, the Maieſtie of God, to the end they may not bee ſo conceited as to deſpiſe the ſharpe threatnings which hee hath charged them with in good earneſt. And yet let vsus remember that wee take not this place as if the Prophet preached nothing but the merciemercy of God onlie. For hauing denounced vengeance in generall to all, he toucheth the heads eſpecially, to the end that neither the one nor the other might thinke to eſcape the hand of p. 43God. Wherefore hee here vſeth the argument, which we call from the greater to the leſſe: How can it be that the Lord ſhould pardon the common people, ſeeing hee muſt euen puniſh the Princes, becauſe they hauehave deſtroyed the vine?

Verſ. 16. The Lord alſo ſaith, becauſe the daughters of Zion are hautie, and walke with ſtretched out necks, and with wandring eyes, walking and minſing as they goe, and making a tinkling with their feete.

HEre followes another threatning againſt the ambition, diſſolution, and pride of women. And in this the Prophet hath not followed any preciſe order, but reprooues now one vice, then another, as the matter required: 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 hauehave 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 y^e inward diſeaſe, which ſhewes it ſelfe eueryevery way in all the outward attire.

That which hee addes of wandring e…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 hauehave 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 vponupon them in great diſpleaſure and with his arme out ſtrethed to take vengeance vponupon them. And therefore euen as they had ſhewed their rebellion from the head vntounto the feete, ſo he alſo giues them to vnderſtand, that the Lord wil ſhew the ſignes of his vengeance vponupon 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 hauehave 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 hauehave 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 hauehave it aboliſhed: ſo that there could be no concluſion made hereabout by any graue and moderate courſe, becauſe of their riots. But we neede p. 44not 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 eueryevery one may be drawne vntounto 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 vponupon faſhion, and tire vponupon tire. She will heape ornaments one vponupon another without nūber: 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 Anci…nts. or cheſt, A world. For if all the pieces which are here mentioned, ſhould be gathered together, and laid vponupon 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 eueryevery one might bee made y^e 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 vponupon eueryevery 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 vsus to know y^e ſumme of the words, and to vnderſtand the Prophets drift; to wit, that he gathers together and reckons vp all theſe apiſh toyes, to the end the ambition and diſſolution, with the great varieties thereof, might be ſo manifeſt; that there might no excuſe bee brought for defending of them. Alſo it were too great an impudencie to affirme that whatſoeuer women deuiſe in their fooliſh braine beyond the bounds of common honeſtie, ſhould be counted and eſteemed as neceſſarie for couering the bodie. For how many things are they which he here recites, which are neither required for nature, neceſſitie, nor for honeſtie? To what purpoſe ſerues theſe bracelets, earings, chaines, and other iewels? whence it appeares, that ſuch a ſuperfluous heape, could not bee excuſed with any pretence whatſoeuer. It is therefore an immoderate ſuperfluitie which muſt either bee repreſſed, or reſtrained; for that oft times they fall out to bee whoriſh intiſements, whereby to weaken the heart, and to inflame it with wanton luſts. No meruaile therefore, if the Prophet be ſo earneſt againſt this vice, and denounceth ſuch fearefull iudgements againſt it.

Verſ. 24. And in ſtead of ſweete ſauour, there ſhall be ſtincke, and in ſtead of a girdle, a rent, and in ſtead of a dreſſing of the haire, baldnes, and in ſtead of a ſtomacher, a girding of ſackcloth, and burning in ſtead of beautie.

IT is certaine that this region abounded with ſweete ſmels: and wee neede not doubt, but they were very inordinate in the vſe of them, as in other things. We ſee that euen the nations very farre off from the Eaſt, did not abſtaine from exceſſe herein: for there was no coſt nor long diſtance of places which could hinder them from it. How much more did the exceſſe herein ouerflow then, thinke wee, in the place where ſuch things were in abundance? whereby doubtles one might ſee luſt enflamed, and diſſolutions augmented more and more. He ſignifieth then that they did many waies abuſe theſe ointments and perfumes. For men are ingenious in purſuing their luſts, and yet can neuer be ſatisfied.

In ſtead of a girdle, a rent.] Others tranſlate, Ripping, or vnlooſing, that is to ſay; the Lord will vngird them. Now he meant to oppoſe two things greatly contrary one to another: to wit, that as the women walked being curiouſly girt and adorned, ſo they ſhall now walke torne and naked. He alſo oppoſeth to dreſſing of the haire baldnes: becauſe they did not weare their heare modeſtly, but in all diſſolutenes. Alſo againſt a ſtomacher, a girding of ſackcloth: Now whether it were a belt or ſome other kind of girdle, it is certaine that the Prophet meant to decipher out ſome ornament which was in great eſtimation. Alſo he oppoſeth burning, to beautie: For delicate & braue women are afraid to go often into the ſunne, for feare of being ſunburnt: and yet he ſaith notwithſtanding that this ſhall happen vntounto them. In a word, as well men as women are here admoniſhed how ſoberly they are to vſe all the gifts of God, as well in their diet, and apparell, as in all their other behauiour. For the Lord cannot away with exceſſe, and it muſt needes be that he auenge himſelfe vponupon it by ſore and grieuous puniſhments, when men will not be brought into order by light corrections.

Verſ. 25. Thy men alſo ſhall fall by the ſword, and thy ſtrength in the battell.

26. Then ſhall her gates mourne and lament, and ſhee being deſolate ſhall ſit vponupon the ground.

NOw he turnes his ſpeech towards Ieruſalem, and to all the kingdome of Iudah. p. 45Hauing therefore ſhewed, that the whole bodie is infected and corrupt, and that there is no part free frō contagion, & hath not ſpared ſo much as the very women, he returnes vntounto a generall doctrine. Now yee know it were not conuenient that there ſhould bee giuen to eueryevery woman many husbands. Beſides, that which followes in the next place did not appertaine to this people only. Now hee ſets before them the manner of their chaſtiſement, in telling them that al the ſtrength of the people ſhall bee brought downe by warres. And from thence followes the mourning of the gates, which he foretelles ſhall come to paſſe when theſe diſcomfitures ſhall fall out. We know that in that time they kept their aſſemblies in the gates. So then euen as the gates did (as you would ſay) reioyce in the multitude of the Citizens: ſo they are ſaid alſo to mourne when there ſhould be ſuch an horrible waſt and conſumption of them. Notwithſtanding, I denie not but that hee compares Ieruſalem to a deſolate woman bewailing her widowhood. For it was the manner of thoſe that mourned, to ſit vponupon the ground: as alſo this people were addicted to many more ceremonies, then our manner of life will beare. The ſumme notwithſtanding of his ſpeech is, that the citie ſhall remaine without inhabitants.