Chapter 27

Vers. 1. In that day the Lord will visit Leviathan that piercing serpent, and Leviathan that crooked serpent, with his sore and great and mighty sword: and will kill the dragon that is in the sea.

The Prophet speaks here of God's judgment in general, and so comprehends the whole kingdom of Satan. For having spoken before of the vengeance of God against tyrants and unbelievers which had shed innocent blood, he now passes on further, and publishes the edict itself. The word Leviathan is diversely expounded, but generally it signifies a serpent, or the whales and fishes of the sea, which are as monsters in regard of their excessive greatness. Now however this description agrees to the king of Egypt, yet under this one kind he meant to comprehend all the enemies of the Church.

For my own part I make no question but by way of allegory he speaks here of Satan and his whole kingdom, describing it under the figure of some monstrous beast, and therewith also privily taxes the subtleties with which he covers his deceitful baits. And thus he meant to prevent many doubts with which (as with mighty billows) we are at every turn tossed to and fro, while God on the one side promises to assist us, and yet Satan on the other side ceases not to make us feel the force of his darts and crafty conveyances: for his cunning is exceeding great to work mischief, and his wrath is wonderfully hot against the poor saints of God.

But in the mean while the Prophet shows that neither his force nor fraud shall be able to prevent the Lord from destroying both him and his kingdom. Furthermore, it is not to be doubted but as he here speaks of Satan himself, so likewise of all his instruments by whom he governs his kingdom, and molests the Church of God. Let it be granted that this kingdom be furnished with infinite policies, and also with an invincible power, yet shall the Lord easily bring them all to nothing.

Which that we may the better conceive, the Prophet opposes against them the mighty and sharp sword of the Lord, by which it will be no difficulty for him to slay his enemy however strong or subtle he may be. We are to reckon then that we shall ever have to deal against Satan, who like a roaring lion seeks about whom he may devour: and the world on the other side being like a sea in which we are floating up and down, wherein every moment diverse monsters assail us, endeavoring to sink our ship, and to cast us away: neither is there any force left us, by which we may resist them, unless the Lord be our help. And therefore by this description the Prophet meant to set before us the dangerous estate in which we stand; seeing we have (on every side) so many strong and furious enemies, being also full of fraud. In regard of which, we should be put to our shifts, and utterly undone, if God did not prevent them by opposing his invincible power against them for our defense. For this wretched kingdom of Satan can never be destroyed, but by the sword of the Lord.

But we are to observe what he says in the beginning of the verse; to wit, In that day. For thereby he means, that God permits Satan to uphold and continue his kingdom for a time; but so, that it shall fall in the end; as Saint Paul says (Romans 16:20), The Lord will shortly tread down Satan under your feet. And thus by this promise we see, that the time of our warfare is not yet accomplished, but that we must fight valiantly till this enemy be wholly subdued: who yet will never cease to assail us as long as we live, albeit he has been put to the worst a hundred times. Let us arm ourselves then to wage battle with him continually, and to bear off the violent blows, with which he will try whether our armor be of proof or no: but that we may not be discouraged, let us always cast the eye of our faith to this day, in which all his forces shall be dashed in pieces.

The epithets with which he sets out this Leviathan in part note his cunning and subtle policies; also in part his open cruelty: and thus he lets us see that his strength is unable to be matched or overcome. For the word Beriach, signifies a bolt or stake of iron: under which the Prophet by a figure meant to point out a piercing power, either in regard of the venomous biting, or the violence of Satan. The second is drawn from the verb Akal, which signifies to overthrow, and is to be referred to his athwart and crooked bowings and turnings.

Vers. 2. In that day sing of the vineyard of red wine.

Now he shows that all this shall be done for the salvation of the Church. Why so? Because the Lord provides for the safety of all such as he has once been pleased to receive under his protection. That the Church then may enjoy a sure estate, Satan with all his retinue shall be brought to nothing. And to this end tend all the administrations of God's vengeance upon his enemies; namely, to show that he has care of his Church. Now albeit the Prophet does not express the word Church in this place; yet it is evident enough, that it is she to whose heart the Lord speaks on this gracious manner. In fact, this figurative manner of speech has greater emphasis in it, than if he had in plain words called them the people of Israel: for in as much as the excellence of a vine consists chiefly in the placing and planting of it, and also depends upon the continual dressing of it: if the Church be God's vine, we from there gather, that she cannot flourish, but by the continual course of his daily favor and blessing upon her. By this similitude, he also expresses what singular love and affection the Lord bears to her, as we have more fully declared in the fifth chapter.

Now he calls it a red vine: that is to say, very excellent. For red wine in the Scriptures signifies excellence, if we consider other places thereof well. Now he says, that this song shall be sung in that day, in regard that for a time the Church should be miserably wasted; so as it should become like a desert, or a place untilled. But therewith he foretells that after this waste, she shall be restored, and filled with such plenty of excellent fruit, that she shall have ample occasion to sing for joy.

Vers. 3. I the Lord do keep it: I will water it every moment: lest any assail, I will keep it night and day.

In this verse the Lord shows what care he has for this vine, and what diligence he uses in dressing and keeping of it. As if he should say: I omit no care nor pains that belongs to a good master of a family, who providently provides all things fit for his household in due season. Now he not only shows what he will do when the time of joy and gladness shall come; but he also tells what benefits the Jews had received from his hands before, that so they might be put in the better hope for the time to come. But in the meantime, we must supply a close opposition here, of the time which is between these two: for God seemed utterly to neglect his Church, and that in such a way as it became like a desert. And hence it was that the vineyard of the Lord was so spoiled and wasted, to wit, because the Lord left it for a time, and gave it up as a prey into his enemies' hands. From where we gather, that our welfare will soon decay, if the Lord does ever so little withdraw himself from us: as on the contrary, that all shall go well with us, as long as he assists us.

Now he mentions two points wherein the Lord will show his diligence; to wit, he will water his vine continually, and will also enclose and watch it, that it be not overrun by thieves or wild beasts, but may be preserved from all disadvantages. These two things are chiefly to be looked to for the good conservation of a vine; to wit, that it be well husbanded, and well fenced. By watering of it, he comprehends whatever belongs to the dressing and manuring of it: wherein he promises to leave no duty unperformed whereby the good thereof may be procured. But to this, vigilance must needs be added: for what would it avail to husband a vine with great labor, if afterward it should be left open for thieves and beasts to enter in and spoil it at their pleasures? The Lord promises therefore that he will likewise keep it, that no hurt be done to it, but that the fruits may have time to ripen; and may afterward be reaped in their season. However this poor vine be subject then to many inconveniences by reason of enemies and cruel beasts which will still be assailing of it with great fury, yet God promises that he will interpose himself for her defense, so as it shall be kept safe and sound from all dangers. Now seeing he has appointed a certain day in which we shall sing this song, let not our hearts quail if for a time he withdraw his help from us. Be it that he leaves us to be spoiled and vexed for a little while, yet will he let us see in the end that he has not forgotten us.

Verse 4. Anger is not in me: who would set the briars and thorns against me in battle? I would go through them, I would burn them together.

This verse contains a most sweet consolation in it. For the Prophet therein shows the incredible love which God bears to his people; albeit they be of a perverse and wicked spirit. God takes upon him here then (as we shall see anon) the person of a loving father greatly offended, who is angry with his son, yet so, that he must needs show how much he is inclined to pity and compassion, because the ardent love he bears to his son overcomes all his displeasure. In a word, he shows that God cannot so hate his chosen, but that he therewith will make them feel his fatherly love towards them, even in the midst of his corrections with which he visits them. The Scripture is accustomed to set forth God to us many ways: for sometimes it sets him before us as one whose wrath is kindled, and as one terrible to behold; again, in other places, showing nothing but mercy and love. Now why is he set forth thus diversely? Surely because we are not capable of his goodness. For this cause he is compelled to show himself perverse with such as are perverse; and pure with the pure, as David shows (Psalm 18:26). For he manifests himself in such a way to us, as we give him occasion. And if he show himself severe at any time, we may thank the hardness of our own hearts for it.

But the Prophet speaks not here of all indifferently, but of the Church only, to whom he will ever be a father, notwithstanding that he chastise and correct her for her sins and iniquities. His Church shall continue safe then, however she be unworthy of such a benefit. This sentence therefore must be restrained to the Church, that so there may be a relation always had between God and his elect: whom he can not but dearly love, although his anger be severe against the reprobate. Thus we see the excellence of this Consolation: for if we be sure that we are the called of God, we may boldly resolve that he can not be angry with us: and to speak properly, it is impossible. Why so? Because he loves us with such a constant affection, as he can never lose it. I deny not but God at that time hated some even among this people, and yet he calls them his beloved, because of his secret adoption. Now by how much the more God showed himself good and gracious towards the people, by so much the more were they all left without excuse that had provoked his wrath against them by their rebellions. Neither need we doubt but he aggravates their fault by this circumstance, to wit, that he is enforced to change his wonted affection towards them in regard of their stubbornness. For having spoken of his mildness, he suddenly cries out, Who would set the briars and thorns against me in battle? Or (as others translate) who will make me like the briar and the thorn? Now it were not amiss to read it, Who will set the briar against me, that I may fight as the thorn against it. For there is no copulative conjunction between these two words. But I willingly content myself with the first exposition, to wit, that God wishes he might have to do with thorns and briars, which he would quickly consume with the fire of his indignation. But if any had rather say that the Prophet here taxes the doubts which often trouble us by reason of our own infidelity, when we feel the anger of God to be kindled against us, as if he should say, You much deceive yourselves in that you compare me to a thorn and a briar; that is to say, in attributing a cruel or perverse disposition of nature to me: if any (I say) shall thus interpret it, I hinder him not to follow the same: and yet I suppose it to be besides the Prophet's meaning. Whereas others also think that God here puts upon him the person of one that is angry, as if he should say, I will no longer be so mild nor easy to be entreated as I have been up to now: this also seems so constrained that it needs no further refutation. I grant, that as God is gracious and merciful by nature, so nothing goes more against the same than roughness and severity; as one that is constrained to borrow another nature (as it were) from others, when he would show himself angry. But if the text be read as I have first interpreted it, I doubt not but it will be sufficient of itself to refute the rest, to wit, that God takes up a heavy complaint that he is not to fight rather with thorns, than against his vine, which he is therefore constrained to spare, because it is his inheritance.

That which follows after, I will go by steps through them, and burn them, does also confirm my exposition: for burning belongs to thorns and briars; all which the Lord would burn even as if he made war against them: and therefore he shows, that he will carry himself more moderately, because he has to do with his vine. Hence we gather, that if the Lord be not angry with us, we are not to attribute it to our own merits or deserts, but to his own free election. For in saying, who would set him, he apparently shows, that he has just cause to make war upon us, and utterly to consume us; were it not for the compassion he has to his Church. And we should also be like to thorns and unbelievers, unless the Lord in his mercy, did vouchsafe to separate us from among them, lest we should perish with them. If any would join these two words, in battle, with these words, who would set? the sense also would not be amiss.

Vers. 5. Or will he feel my strength, that he may make peace with me, and be at one with me?

The Hebrew particle is often disjunctive; and therefore this place is expounded as if it had been said; Either let her feel my strength, or let her make peace with me: that is to say, if she make not peace with me, then shall she feel my strength, to her great loss. Others expound it a little otherwise; Who will feel my strength? that is to say, who will repress it? But I leave this interpretation, because it seems too much constrained; contenting myself with that which is most received. The expositors think then that God threatens the Jews, as one that tries all means to bring them home into the right way: for God must work upon us many ways, in respect we are so accustomed to abuse his patience and goodness. And therefore he often testifies, that he will bring upon us the punishment of our ingratitude; which it seems Isaiah does in this place: as if he should say; If this people will not accept of my kindness, and repent, and so make peace with me, I assure them they shall feel the weight of my hand, which up to now I have withheld from them. There may another apt sense be also gathered hence, and yet somewhat differing from this. As if the Lord should exhort the people to acknowledge his power, by which they might be brought to seek peace with him: for from where proceeds that brutish confidence, that we fear not the anger of God, but because we reverence not his power as we ought to do?

Yet had I rather take it here by way of interrogation; which kind of reading we often times meet withal; as thus: Will he feel my force that he may make peace with me? As if a father being in some perplexity and care for the good of his son, should take up a sorrowful complaint on this manner; Will not this untoward boy endure that I should do him good? I am at my wits end, I know not how to deal with him; he will abide no rough handling: and yet he abuses my lenity. What shall I do? Surely I will turn him out of doors, if I see no amendment: and then I think he will feel how great the power of a father is, whereby I have hitherto maintained him. For seeing he cannot bear kind usage, I will try what severity will work. Will he not at length acknowledge what my authority is over him, and seek to be at one with me? Now we shall the better understand this, if we consider that all our evils arise from the want of being touched with the feeling of God's goodness: for could it once come into our minds how many benefits we have received from his hands, it would suffice to withdraw us from all our bad courses, and we would forthwith seek to be reconciled to him.

We may behold here then, how careful our heavenly Father is for our salvation, as one that would make us feel both his power and goodness; that so perceiving the worth of them both, we might partake in the fruits of both more and more. In a word, he would be as familiar with us, as with his children, if our own willful malice did not hinder him. Seeing then we will not endure that he should deal graciously with us; must he not needs manifest his power and greatness, that we being humbled by the same, and touched to the quick with his judgments, we may with all meekness seek to him, and gladly sue for pardon and favor at his hands? Now this is brought to pass when we convert to him without feigning: for it cannot be that we should find favor in his sight, as long as we please and flatter ourselves in our vices. On the other side, if we make peace with him, then must we make full account to be at enmity with Satan and sin.

But the doubling of the words gives us most clearly to perceive, how desirous the Lord is to be at one with us: for he might have said in a word, that he is willing to make peace with us, and ready to forgive. When then he doubles it twice, Let him make peace with me, I say, let him make peace with me: he therein expresses with what a willing and ready mind, yes and with what fervent desire he hastens to abolish all our iniquities.

Vers. 6. Hereafter Jacob shall take root, Israel shall flourish and grow, and the world shall be filled with fruit.

Now he shows by the effects, what this love is that he spoke of in the former verses. For the better understanding thereof, we must consider the estate of this ancient people which was God's heritage: not by their deserts, but by the benefit of the free adoption. The Lord had just cause to be angry with them, so far forth as to cast them wholly out of his sight, and to root them clean out. But he refrained his anger, because he had to do with his vine and inheritance. For his only meaning was, that the people should acknowledge their fault, and by that means return into favor with him. And this is the cause why he adds this promise to the former, lest the people should despair, by being overmuch feared with this power of God, from which these rods and chastisements were threatened to proceed. For it is easy to slip into desperation by the sense of God's judgment, if there be not some hope left us of mercy.

Therefore he says, that Jacob shall take root again: as if he should say, I have indeed wasted my Church, and brought her almost to nothing, yet shall she recover her first flourishing estate, so as she shall fill the whole world; for she shall increase more and more after she is reconciled to me. Now this similitude which is drawn from taking root, is very elegant, because we are as good as plucked up by the roots while God is angry with us, for then we are as good as dead and utterly cut off: but however the Lord afflicts his Church, yet he never suffers the roots to die: true it is they lie hid, but yet in time they shall revive and bring forth fruit.

Whereas he says the world shall be filled with the fruit of these roots; that was accomplished at the coming of Christ, who gathered and multiplied the people of God by his Gospel: for then Israel and the Gentiles were united into one body, and so the difference was taken away which was between them in former time. Now we are not ignorant that the Gospel, and the whole fruit which it brought forth, proceeded first from the Jews.

Vers. 7. Has he smitten him as he smote those that smote him? or is he slain according to the slaughter of those that were slain by him?

He confirms the former sentence, to wit, that they might see sure and evident signs of God's love and goodness even in his chastisements: for he is wont so to correct his people that while he beats them down with his left hand, he sustains them with his right. This verse is diversely expounded: some interpret it thus, Have I smitten Israel, as his enemies have smitten him? The Assyrians showed them no mercy, but vexed them with all rigor, but I have moderated my wrath, and have not smitten them for their ruin: whereby I have well showed that I was not their enemy. And yet I think the other exposition pleases me better, which also is the most received, to wit, that a difference is here put between the faithful and the wicked: for the Lord punishes them both indifferently; but yet after a diverse manner. For in punishing the reprobate he gives way to his anger, because he means to root them out in regard they be vessels of his wrath ordained to destruction, as those that have no taste nor feeling at all of his goodness: but when he corrects his children, he moderates his anger, and aims at a contrary mark, for he thereby means to work their amendment, and to draw them to himself, that so in the end they may have a better and a more permanent estate.

Quest. But may some man say, Why does the Prophet use a relative here, saying, of him which smote him? Ans. I answer, it is because the Lord often uses the wicked as his instruments to correct his chosen, and that for their greater humbling. For no doubt it is a very great trial the Lord puts us to, when he suffers us to be oppressed under the tyranny of the wicked: for we doubt sometimes as if he took part with them against us, or as if he hated us, and meant to disappoint us of his succor. For the preventing of this doubt, he says, It is true, that now and then he permits the wicked to afflict his people, and to work their wills upon them for a time, but in the end they themselves with their impiety shall be punished much more sharply than they have punished the faithful. Notwithstanding if any had rather follow the first exposition, I leave it to his choice, namely, that the Lord will not deal with us as with his enemies. From there came that sentence, It is better to fall into the hands of God, than into the hands of men: for the Lord can never forget his covenant; wherein he has given his word to use his Church with all loving and fatherly affection.

Vers. 8. In measure in the branches thereof will you contend with it, when he blows with his rough wind in the day of the east wind.

This is the second proof of God's mercy towards his elect; whom he judges with the world, lest they should be condemned with the world: for while he smites them, he so moderates his blows, that he still has an eye to their weakness; so as he will never correct them beyond measure. As touching the word measure, all the expositors conclude that it signifies moderation: for otherwise we were never able to bear God's hand; but should be overwhelmed forthwith: but he holds an even hand, and is also faithful, as Saint Paul says, and will not suffer us to be tempted above that we are able to bear (1 Corinthians 10:13). And thus Jeremiah desires the Lord to correct him in judgment, that is to say, in measure, that so the blows might be proportionable to his infirmity. But the expositors agree not in the interpretation of these words, in the branches: for some translate, In setting one of them against another by civil wars: Others, that God will revenge their wickednesses by that sword which themselves have drawn out and put into his hand. But I pass by both these expositions, because I cannot approve of them: that interpretation which I take to be the most probable is theirs, who expound, In his buds, that is to say, In his plants, signifying, that the Lord will not only curse their goods, but their persons also. For we know that God's chastisements are of diverse kinds: the lightest are those whereby he deprives us of outward things, which are commonly termed the goods of fortune. His meaning is then, that God will so chastise the faithful, as he will not only touch them in their persons, but he will also deprive them of ordinary food, to wit, of wheat, wine, oil, and other like commodities which the earth brings forth: for the verb Shalach (whereof this word bud comes) signifies to bring forth, sprout, or bud.

But I have another exposition which comes nearer the Prophet's meaning; to wit, that God contends with his Church in her buds or branches: for albeit he lops off the branches, and cuts down the body of the tree also, yet he will not suffer his wrath to consume the roots and all: but the tree shall spring, because there is always some sap in the roots, which God will never suffer to die nor decay. And this fits well with the sixth verse, where he promised that Israel should take root, and bring forth fruit. He expounds that then which he spoke before; to wit, in measure: that is to say; he will not pluck it up by the roots: for the Lord will lop off that which appears on the outside of the tree; to wit, the branches and the leaves; but he will keep the root sound. As for the reprobates, he will utterly stub them up, and so mangle them to pieces, that they shall never sprout more.

Whereas others have translated; He blew with his wind: I have thought it better to say; Although he shall have blowed: for he continues the similitude in which he alluded to the herbs and plants, which wither away when any sharp wind blows upon them; yet it is but in the upper parts, because the root lies always warm in the earth. So, albeit the Lord comes violently upon the faithful, and disfigures them so, that they seem as good as brought to nothing, yet is he wont to preserve some sap and seed within them.

Whereas the Prophet names the east wind; he respects the situation of Judea, because that wind did much hurt there; as we may see by many other places. Now we know that every country has its particular wind, which is noisome to it. As for example; some have the north-east wind; some the south wind: others the east wind rising under the sun, which is very hurtful; for it makes the corn to shed, blasts and spoils all fruits; it shakes the trees, and leaves nothing almost in the fields that is good behind it. By this east-wind then, some understand that which is towards the sun rising, being exceeding noisome to many countries.

Vers. 9. By this therefore shall the iniquity of Jacob be purged, and this is all the fruit, the taking away of his sin: when he shall make all the stones of the altar as chalk stones broken in pieces, that the groves and images may not stand up.

Having spoken of the chastisement of the people; he now begins in plainer words to show, that the Lord will so provide for their salvation, by those rods wherewith he corrected them, that they shall feel the fruit thereof. I grant he spoke of this before, but now he expounds himself more clearly; to wit, that all the afflictions wherewith God humbled them, should serve as medicines to purge their sins, so as they should recover his former favor.

But will some man say, are sins purged by afflictions, by which God corrects us? If it be so, then it follows that they are satisfactions for sins; as the Papists teach. For these two things depend one upon another; to wit, if God correct us for our sins, that they may be done away; then if he sends no affliction, it follows that there must be some satisfaction in place of it. But it is no hard matter to loosen this knot, if we note that the Prophet meddles not here with this question; namely, whether we merit remission of sins by works, or whether afflictions be satisfactions for our offenses. For his purpose is plainly to teach, that corrections are remedies sent of God, whereby he cures our maladies, in regard we are accustomed to abuse his patience and long-suffering. Needful it is therefore that he should force us to acknowledge our sins, and to bear afflictions patiently: and thus afflictions are as purgations whereby our wicked lusts are consumed, even as if they had passed through the fire; which metaphor the Scripture is often accustomed to use. But they can no way become satisfactions: I grant men may be prepared by them to repentance.

Thus he teaches then that the faithful have no occasion at all to repine against the hand that smote them; but rather to acknowledge that God uses this as a means to procure their salvation; because otherwise they would not be brought to taste how good and gracious he is. If any desire a shorter distinction, we say in a word, that chastisements purge our sins mediately, but not immediately, for they bring us to repentance; which in its order and place, leads us to the obtaining of the forgiveness of sins.

Now whereas we have translated, Behold, all the fruit shall be, and so on, others read it in the genitive; Of the taking away: but I hold it better to read it in the nominative case, in which it is. The word all, is often taken for great, or abundant: he means then that there shall come a plentiful harvest as it were, by these afflictions. To be short, he would have this correction to be well taken, in regard of the profit which it brings with it; that the faithful bearing of them patiently and quietly, might thereby be purged from their corruptions, and brought into the way of salvation.

But in the next place the Prophet expounds himself yet more clearly, where he speaks of the abolishing of superstitions: for while Israel was in [reconstructed: prosperity], they never thought of repentance: and truly it is given to men naturally to grow extremely proud and stubborn, when they enjoy ease and pleasure. He shows then that God meant together with their chastisement, to purge their sins; because they had soothed up themselves in their naughtiness before, while the Lord heaped up blessings upon them, and caused them to feel his goodness and mercy: but now they should change both their mind and their manners, acknowledging and confessing that they were justly punished. Now the Prophet puts one kind here for all, to the end we should comprehend the whole under this part: so as in a word he notes out the abolishing of all idolatry and superstition. For he mentions not the Altar which was consecrated to God, but that which themselves had dedicated to their idols. When the stones of it then should be broken, the idols overthrown, and dashed in pieces, so that no signs of idolatry at all were to be seen, even at that very instant should the sins of the people be taken away.

Hence we learn that we can look for no pardon from the Lord unless we immediately repent of our sins: for whoever flatters himself in his filthiness, he shall assuredly pull down the wrath of God upon his own head, which he ceases not to inflame against him. Our iniquity then is taken away when we are touched with a true feeling of repentance. In the second place observe, that although repentance be an inward affection of the heart, yet it stays not there, but brings forth fruits to the view of men. For it is in vain to make men believe we fear God, unless we cause our light so to shine before them by our outward works: for we cannot separate the root from the fruit. Thirdly we have to note, that the Prophet mentions idolatry principally in this place, because it is the fountain from where all evils flow. For while God's pure worship and sincere religion flourishes, you shall see the duties of charity necessarily to flow from there: but we no sooner forsake God, but he immediately lets us fall into all sorts of vices. And this is the main reason why he comprehends all kinds of wickednesses under the name of idolatry. Besides, we see that he not only condemns images and idols, but whatever the Jews had invented without the prescribed rule of the law: from where it follows, that all will-worship is rejected of God. Where he adds in the end, that they shall no more arise or stand up: he shows how odious a thing idolatry is in God's sight, seeing he will have the very memory of it to be quite abolished, so as afterwards there should no sign of it be left at all. And yet the Prophet meant to express somewhat more, to wit, that our repentance should be such, as that we ought to persevere in it constantly to the end. For we call not that true repentance when men are only moved upon some sudden passion to renounce and abolish their superstitions, and then immediately to suffer them to sprout and increase again, which yet we see comes often to pass in many, who in the beginning seemed to be consumed with zeal in an outward show, and within a while have grown key-cold again. But the Prophet here notes out such a constant zeal, that those who have once begun to forsake and renounce their abominations, hold out and persevere in a good course to the end.

Verse 10. Yet the defended city shall be desolate, and the habitation shall be forsaken, and left like a wilderness. There shall the calf feed, and there shall he lie, and consume the branches of it.

Yet.] Some take the Hebrew conjunction Vau for a particle of rendering the cause; and some, as if it signified Otherwise: therefore it will bear a double sense. If we interpret it For, then the Prophet should give a reason of that which went before: but that is against the drift of the text; and besides, it is utterly a very absurd exposition. Those who take it for Otherwise have the most likelihood: for this threat may well agree, If you repent not, look to the issue; Your city which is so well fortified shall be made like a wilderness. But yet I think this is too constrained a sense. I had rather then expound it, Notwithstanding, or nevertheless: for the Prophet meant to say that Jerusalem and the rest of the cities of Judea should be destroyed: neither could Jerusalem possibly escape, even though God meant to spare his people. This admonition was very requisite, because the faithful might have been discouraged in seeing this holy city overthrown and the Temple laid on heaps: but they knew by the former prophecies that God had means enough in store to conserve his Church, and the consideration thereof upheld them. The Prophet then goes about to prevent this temptation. And from hence learn that we ought never to be out of heart, however we be brought to a great exigent; and that the Lord begins to handle us with all extremity. Now although this threatening may well concern all Judea, yet I rather think that he speaks here principally of Jerusalem, which was the mother city of that country.

Whereas he adds that the calf shall feed there, it is a figurative manner of speech much used among the Prophets as often as they mention the destruction of a city: for they then forthwith show that the place shall be made pasture ground. In which we have to observe what should move the Lord to execute such a judgment as to put brute beasts to feed in that place which the Jews by their wickedness had profaned. Surely he had adopted them to be his children, and therefore it was their duties to have yielded subjection to so loving a father: but in regard they had broken out into licentious behavior against him and had shaken off his yoke, it was just with the Lord as a punishment of their ingratitude, that the place of their dwelling should now be inhabited by better inhabitants, taken from among brute beasts, rather than men.

Whereas he says the tops, it is to augment the description of this waste and desolation: as if he should say, There shall be such plenty of grass that the calves shall only browse upon the tenderest parts thereof. The word Saiph signifies also a bow or branch: but because they naturally sprout up on high, I take it here for the top, or end. We may also affirm that the Prophet alludes to the fair show which the city had, it being in times past beautified with fair and high buildings; but nothing should be seen there (these houses being thrown down) but grass and boughs of trees, with which the calves being plentifully fed should only for wantonness browse upon the tops thereof.

Verse 11. When the boughs of it are dry, they shall be broken: the women come and set them on fire: for it is a people of no understanding; therefore he that made them shall have no compassion on them; and he that formed them shall have no mercy on them.

Some think the Prophet has respect to the similitude of the vine, of which he spoke in the beginning of this chapter; and therefore they translate, When the branches shall die. I grant that the word Kesirah is ambiguous: but because the similitude of the harvest agrees better; as also that the Hebrew word may be so expounded, therefore I had rather take it in this sense. And yet I translate not, When the harvest shall be dried; but, When the harvest shall dry. Now, to dry in this place signifies nothing else but to come to ripeness; as if he should say, Before the crop be ripe it shall be cut down: and so the Lord will deprive you of that which you thought you had sure enough in your hand. Where he says the women shall come, his meaning is that God shall need no strong army of men to finish this business, but poor weak women shall suffice: and thus he amplifies the indignity that shall be offered them in this chastisement. For he threatens that the calamity shall be full of shame and reproach, in regard that it is a greater disgrace to be preyed upon and spoiled by the hands of silly women, who were never expert in feats of arms, than by men who are soldiers by profession.

In the next place he shows the cause of this so great a calamity: for at the first blush the Lord might seem too severe in suffering his chosen to be so miserably vexed and scattered, without any succor. Why so? Because it is contrary to his loving and fatherly disposition to deal thus with his children. But our Prophet shows that God did not correct the Jews so rigorously without good reason, for they were destitute of understanding and sound judgment. It is not for nothing then that he says ignorance was the cause of all their miseries: for seeing true wisdom consists in the fear of God, does not the Holy Spirit justly condemn all them to be blind earthworms, who despise God to walk after their own inordinate lusts?

And yet such a blindness cannot excuse nor free us from being guilty of malice: for they that offend God do it maliciously, notwithstanding they be hoodwinked, in respect of the violence of their lusts: ignorance and malice then are joined together; yet so, that this ignorance proceeds from a corrupt desire of the heart. From this it is that the Hebrews call all sins generally by the name of ignorances: and thus Moses says, Oh that they were wise! (Deuteronomy 32:29). Now every one may easily be drawn to subscribe to this, by considering in himself with what crooked affections he is carried away: for being once deprived of the light of holy doctrine, and destitute of understanding, the devil sets us going with such a headstrongness that we neither fear God's hand, nor make any account of his holy word. And that he may set us over boots and all, as they say, in the next place he strives to take away from us all hope of pardon, which may be referred to the whole body of this people in general. For although a remnant were preserved, yet the wrath of God ceased not for all that to be inflamed against the whole multitude in general.

Whereas the Prophet calls God the maker and former of Israel; it is not meant as in respect of the creation of heaven and earth; but because he made and formed Israel his Church anew, by the work of regeneration: in which sense, Saint Paul says, that we are the workmanship of God (Ephesians 2:10): as we also have showed in another place (Chapter 17:7). Now the reason that moved Isaiah to speak thus, was to aggravate and to amplify the measure of their unthankfulness, to which they were grown: showing that they were justly punished, because they dishonored and disreverenced that God most shamefully, who had both formed and preserved them.

Vers. 12. And in that day shall the Lord thresh from the channel of the river, to the river of Egypt: and you shall be gathered one by one, O children of Israel.

In this place the Prophet mitigates the sharpness of the former sentence: for it was a horrible judgment of God upon this people, to be left destitute of all hope of favor or mercy. The Hebrew particle Uau therefore, should be translated as it was in the tenth verse; Notwithstanding, or, Nevertheless it shall come to pass in that day. Also the Prophet uses a similitude, wherein he compares the gathering of the Church to corn that is threshed; which is afterwards separated from the chaff. But what might move him to use this similitude? The poor captives were so oppressed, that they appeared no otherwise, than as corn that is hidden and scattered under the chaff. The Lord was forced to divide that which was hidden under this confused heap then, as with a fan. This similitude therefore of threshing out the corn, does very fitly resemble this gathering.

By the channel of the river, to the river, he means Euphrates and Nile: for the people were driven partly into Chaldea or Assyria, and partly into Egypt: for many fled into Egypt, when the rest were carried captive into Babylon. Thus then he foretells how the Lord will gather his people from all quarters, not only from Chaldea, and out of the whole

Vers. 4. For his glorious beauty shall be a fading flower, which is upon the head of the valley of them that are fat, and as the early fruit before summer, which while he that looks upon it while it is in his hand, he eats it.

He almost repeats the very same words which were in the first verse: for it is not an easy matter to humble and terrify those that are besotted with the pleasures of this life, whose eyes are hoodwinked by reason of abundance and prosperity. For Denis the second, a tyrant of Sicily, became so bewitched, that he was ready to fall on his nose ever and anon, because he was an excessive eater and drinker at great banquets: and thus men's minds are intoxicated, through overmuch pampering of themselves with delicacies, so as they both forget God and themselves. The Prophet then repeats one and the same thing twice, to these that were so blockish and dull of hearing: to the end they might understand and believe that which otherwise would have seemed incredible.

But he yet adorns his speech by another goodly similitude, which is very fitting for his purpose; for fruits that are hastily ripe, are best esteemed, in regard they come first, and give some hope of a future increase; but they last not long, neither are they fit to keep. And besides, they are fit for none but great-bellied women, or for children; or else for youths, which being inordinate in their appetites, devour them by and by. Now he says, that such shall be the felicity of the Israelites: as if he should say; Your prosperity wherein you so much rejoice, will not last very long, but will be eaten up in an instant. Now look what Isaiah threatens to the kingdom of Israel, the same belongs also to all the world. For men by their ingratitude, are the cause that all the benefits which the Lord bestows upon them, cannot come to ripeness. Why so? Because we abuse and corrupt them by our naughtiness. There it is that we bring forth early fruits of small continuance, which otherwise might last to nourish us a long space.

Vers. 5. In that day shall the Lord of hosts be for a crown of glory, and for a diadem of beauty to the residue of his people.

Having spoken of the Kingdom of Israel; he comes now to speak of the Tribe of Judah, and shows, that in the midst of this so fearful a judgment of God, he will always cause his mercy to be felt. So that however the ten Tribes were gone and lost; yet the Lord would reserve a remnant which should be consecrated to him, that therein the crown and the diadem of his glory and magnificence might be found: that is to say, the Church shall never be so mangled and disfigured, but that the Lord will find a means to crown and deck her with honor and glory (Song of Solomon 1:4). And yet I extend not this prophecy indifferently to all the Jews, but only to the elect, who were miraculously preserved from death: for although he calls this one Tribe and a half but a remnant, in respect of the other ten Tribes; yet we shall see hereafter, that he puts a difference between those who were of the Tribe of Judah only. Neither are we to wonder that the Prophet speaks thus diversely of one and the same people: for sometimes he directs his speech to the whole body as it was generally infected with vices; and another while he applies himself to the faithful in particular. It is certain that he rightly calls the Jews a remnant of people, in regard of the ten Tribes which had revolted from the pure service of God, and had separated themselves from the unity of faith: but if we shall consider them without comparison, and shall view them as they were in themselves, apart from the rest, he had just cause to tax their wickedness.

I am not ignorant that others are of a contrary judgment; the reason is, because he by and by speaks of wine, verse 7, and so they think this sentence should be joined with the beginning of the chapter thus: It may be the Lord will spare the Jews; but how is it possible he should, seeing they are as bad as the rest? Seeing then that they are guilty of the same sin of unthankfulness, must they not needs share with them in their punishment? But these expositors do not advisedly consider that the Prophet is about to set forth a testimony of God's singular favor, in that he did not cause his whole indignation to fall at once upon all the race of Abraham: but albeit he overthrew the Kingdom of Israel, yet he gave the Jews respite to see whether they would repent or no. Now with the setting forth of God's patience toward them, he underhand amplifies the fault of this people's ingratitude. For should not they have learned wisdom by their brethren's harms? Indeed; the calamity of the Israelites should surely have awakened them, and drawn them to [reconstructed: repentance]. But they passed it over lightly, and never took it to heart. Were they not unworthy of so many benefits then, that would take no benefit thereby? Well, yet the Lord was pleased to conserve his Church even in the midst of them.

Now you see the cause why he delivered Judah and the half Tribe of Benjamin, out of the calamity in which he wrapped the Israelites. Moreover, because Judah was a very small Tribe, and was therefore condemned of their brethren the Israelites, the Prophet affirms that there is glory and riches enough in God, to supply all outward wants. By this place we are taught what is the true way to salvation; even to place our whole happiness in God himself: for we no sooner turn back to the world, but we gather flowers which fade and wither, yea and vanish away by and by. But alas this frenzy reigns in every place more than it should: for men will seek to be happy without God: that is to say, without happiness itself. Isaiah also shows, that no calamity, be it never so great, can any way let God to enrich and adorn his Church. For when all things shall seem as good as desperate, yet God lives still to crown his servants with glory. It is to be noted also, that he promises the Church shall be beautified with a new hue, even then when her multitude shall be diminished; that by this means the faithful might never be dismayed in the most horrible waste that may befall them.

Verse 6. And for a spirit of judgment to him that sits in judgment, and for strength to them that turn away the battle in the gate.

The Prophet shows the cause why the Lord will beautify the remnant with new glory. For he propounds before them the estate of a right government, under which a people is preserved: which consists in two things principally; that is to say, Counsel and strength. By counsel and wisdom, affairs ought to be managed among the subjects at home: force and munition are for the annoyance of the enemy abroad. Now forasmuch as Kingdoms and Commonwealths uphold and maintain their estates by these two means, therefore God promises the spirit of wisdom and strength to his people. And therewith teaches them, that the gift of both these are in his own hands, and that they are not to be sought elsewhere: for neither can the Magistrates govern the City well, in giving to every one his due: neither can the Captains and Leaders repulse the enemy, unless both be led and directed by the Lord.

Verse 7. But they have erred because of wine, and are out of the way by strong drink: the Priest and the Prophet have erred by strong drink, they are swallowed up with wine, they have gone astray through strong drink; they fail in vision; they stumble in judgment.

He now directs his speech to the profane despisers of God, who were Jews only in name; and sets forth their ingratitude to the full: for albeit they had so evident a testimony of God's wrath before their eyes, and saw their brethren severely chastised in their sight; yea, albeit they had good experience of his mercy and patience toward them, yet could they not be brought into the right way, by this so fearful an example of severity: neither could they be brought to any amendment by so lively a taste of God's goodness in sparing of them.

He speaks here of wine and strong drink, by way of similitude: for I understand not this place of the common sin of drunkenness, against which he spoke in the first verse; but I rather think he means they were become like drunkards, in regard they were deprived of common sense and understanding. If the word As, therefore be supplied to wine and strong drink, then the sense will be the more plain and evident. I deny not but men wax worse than beasts, by the excess of taking in meats and drinks: nay, doubtless their excess therein had sorely dazzled the spirits of the Jews: but if we consider well of the whole course of the text, it will be easy to see, that he condemns their iniquity under a similitude.

Where he adds, the Priest and the Prophet; he continues the amplification of their sin whereof we spoke before: so that the common people were not only drunk, but even the Priests themselves, who should have been lights to have given direction to others: for they are compared to the salt of the earth, as Christ teaches: now if they grow unsavory and graceless, what shall become of the multitude? If the eye be dark, what shall become of the parts of the whole body? (Matthew 5:13 and 6:23).

But the worst of all was, that they erred not only in open wickednesses, but in vision and judgment also: from which we may gather; that the state of the Jews was very desperate. And here have we a fair looking glass, wherein we may take a thorough view of ourselves. Is it not strange, that after so many miseries and afflictions, which God has used to purge out our corruptions, that the Church should yet notwithstanding be so impure? But such is our stubbornness, that we kick against the pricks: so that however the Lord endeavors by all means to correct our vices, yet we not only frustrate the same by our rebellions, but daily gather new defilements to the former, wherewith we were spotted before. It is no marvel then if men nowadays are so hardened and wax worse and worse, notwithstanding the Church has been so many ways humbled: for Isaiah affirms, that the people in old times did the like.

Now whereas the Lord overcame so great and execrable a villainy, by his sovereign bounty, and did still preserve his Church; we must needs acknowledge that this came to pass by his secret purpose, far besides the expectation of any: for he shall prevail but little with us, if he only uses ordinary and common remedies.

From this place also it appears how sottish and childish the Papists are in their brags, who have ever in their mouths the Church, the Church: and under the title of their Priests, Bishops, Prelates, and their authority, resist the open and manifest Scriptures: as if, forsooth, these holy orders could never err. Indeed they would make us believe, that they have the Holy Spirit shut up in their brain, as if they were the body representative of the whole Church which is never forsaken of God. But here we see what Isaiah says of the Prophets and Priests of his time, whose calling was far more excellent than was the calling of any of their shavelings. Doubtless if ever there were a true Church of God, it was among the Jews: and the calling of the Priests of that time was approved of by his word, for which these have not so much as a syllable. And yet he shows that even they were not only corrupted in manners, but erred also in vision and in judgment: and not only that, but the Prophets also, whom God raised up extraordinarily to be helps to the Priests in regard of their negligence: even these became blind in their revelations, and in that holy ministry of teaching and instructing the people. What is more vain, then, than under the pretext of a titular office to exempt themselves from erring, when as yet in the meanwhile they have not only forsaken the Lord and all true religion, but have also trodden under foot all honesty, and yet are not ashamed to defend their tyranny by all the means they can?

Vers. 8. For all their tables are full of filthy vomiting: no place is clean.

He goes on with the similitude, and represents to us as in a glass the manners of such as are given to gluttony: for having once cast off all humanity, they not only become like brute beasts, but plunge themselves into all filthiness. Doubtless it is an odious and vile spectacle, to see tables bestrewn with vomitings: and therefore Isaiah under this figure shows, that the whole lives of these people were very noisome and unsavory. Indeed we may safely conjecture that the Prophet in a word meant to say, that things were wholly corrupted and profaned among the Jews; so that if any one approached but near to their tables, he should find nothing but drunkenness, and filthy vomiting: that is to say, he that should observe their carriage, should see no part thereof free from loathsome vices and impieties. And as for the doctrine, which of all other was the most precious, truly that was so corrupt, that it stank no less than if it had been defiled with spewings and excrements. Now it is not my purpose to soar aloft into allegories here, as some do.

Vers. 9. Whom shall he teach knowledge? And whom shall he make to understand the things that he hears? Them that are weaned from the milk, and drawn from the breasts.

The Prophet in this place with great astonishment shows, that the people's disease is grown incurable, and that God had no more fit medicines left in store to heal them, in regard he had but lost all the labor and cost which he had spent to recover them. Truly, behold here the most sovereign remedy that God can use, when he seeks to call such as are gone astray out of the right way, never ceasing to call upon them that err, to that purpose: but when this takes no effect; what hope is left of their recovery, that refuse to be ordered by those means that should do them good? He complains then that God is driven to his shifts (as it were) in regard the people were become so senseless that they would not endure he should cure them: and therefore he compares the Jews to little children lately weaned, or to such as begin to prattle, upon whom a man should lose his labor that should endeavor to teach them anything.

Saint Peter for good cause exhorts the faithful to draw near, and as newborn babes to suck in the sincere milk of the word, that they might grow thereby (1 Peter 2:2): for a man will never show himself teachable unless he puts off that rebellion which all of us have brought with us from our mothers' wombs. But the Prophet here condemns another kind of childhood, namely, when men are so besotted in their vices that they meditate no more in the heavenly doctrine than if they were become stark idiots. And therefore some foolishly join this verse and that place of Saint Peter together: for they make the Prophet speak as if the Lord should be brought in seeking such disciples as were emptied of all pride; and were become like children lately weaned. But he rather complains that his doctrine was published in vain, being propounded as a matter of wonderment to fools and unwise, who yet are not children in malice, but in understanding, as Saint Paul says (1 Corinthians 14:20). It will also appear by that which follows in the text, that however they could not comprehend his doctrine, yet that God was not to be accused of over great severity if he rejected them; and would no longer lose time in speaking as to deaf ears.

Vers. 10. For precept must be upon precept, precept upon precept, line to line, line to line, there a little, and there a little.

This verse sufficiently manifests that the Lord complains as one that had lost all his labor, in teaching a people obstinate and unteachable. For the case was all one as if a man should take upon him to instruct little children, to whom he must repeat the letters over and over, who yet immediately forget what was taught them. For although the master should spend a whole day in teaching them a letter, yet the next day he must begin his labor afresh, and so the next to that likewise, and yet he shall gain nothing by it, albeit he bestows all the pains and skill he has. Those who change the Prophet's words here, that they might not offend the ears of the readers, do by an affected phrase of speech corrupt the sense, and cause his words to lose that grace which otherwise is in them: for in repeating the same words, he meant to signify a variable and continual repetition, which we know is very troublesome. For it is a simile drawn (as we have said) from little children, whose memories the master dares not charge with any great matter, because they are incapable of it, but is fain to distill the first principles into them as it were drop by drop. And for that cause he repeats the same thing once, twice, indeed, many times, and is still refreshing their memories with their old lesson. In a word, such scholars must always be fed with milk, until they are grown to more maturity and ripeness of judgment.

The Prophet in like manner somewhat after a quipping manner of speech, uses these words: here a little, and there a little. Those interpret it ill, as I think, who read the word 'a little' as 'line': as if the Prophet had had respect to a building that goes up slowly, and is raised on end by lines, now a little, and then a little. For this had been an improper simile, and too far-fetched, seeing he speaks here of children's first rudiments. I confess indeed that the same Hebrew word is used in the 18th chapter, where I have translated, 'From all parts,' or, 'Line after line,' and so in many other places: but the circumstance of this text requires another sense, as also in Psalm 19:4. Unless the word 'line,' or measuring instrument should agree better there: yet I deny not but under a figure it may well be taken for instruction, or rule. For in as much as the rule or plummet which they use in buildings is called by the same name, as we shall afterward see in this chapter, it is no marvel if it be referred to other rules.

Verse 11. For with a stammering tongue, and with a strange language shall he speak to this people.

Whereas some supply, that it is as if one spoke, it is superfluous. I refer this to God then, who, as the Prophet says, spoke in a strange language to this barbarous people. This reprehension ought therefore to have pierced them to the heart, in regard that by their own default they made him to stutter and stammer, who yet gives speech to all. He threatens them not, but rather accuses them of blockishness, in that they made the heavenly doctrine to become nothing else but a confused sound to them, so as they received no benefit by it, because they willingly stopped their ears against it. The Prophet therefore compares their folly to a thing against nature, in that they would not hear the voice of the Lord.

Verse 12. To whom he said, This is the rest: give rest to him that is weary: and this is the refreshing, but they would not hear.

Some expound this sentence in many words thus, If any say to them, This is the rest, they will not hear: but this is of no force, neither does it make that coherence which it should. The Prophet rather shows why God became a barbarian (as it were) to the Jews: to wit, because they wanted ears to hear him; so that in effect he spoke as to them that were deaf, for they would not learn what this rest meant. But this deafness proceeded from rebellion; for they presumptuously rejected all wholesome doctrine with a settled malice. It was a frowardness doubly inexcusable then, to reject that rest which was offered them, which all men also naturally desire. They were too far gone already in impiety to stop their ears when God spoke: but their ingratitude was much more insupportable to despise so desirable a benefit with such a high hand. The Prophet shows them therefore what fruit they might have reaped from the obedience of faith, of which they deprived themselves by their own obstinacy. He blames their blindness and ignorance then, because all this proceeded from their rebellion: in that they maliciously shut their eyes against the clear light, which shined to them from heaven, and loved rather to grope in darkness than to walk in the light.

Hence we gather, that the unbelievers do willingly plunge themselves into a miserable unquietness of mind as soon as God tenders his word to them: for he allures all men to partake in this blessed rest. He shows us also the mark, to which if we level the whole course of our lives, true felicity attends us; so as having once heard the heavenly doctrine, no man can run astray, unless he will do it willingly. Oh how amiable then ought this good word of God to be in our eyes, seeing it brings us so inestimable a benefit with it, when with rest and peace of conscience we may possess so perfect a blessedness! All will in words affirm boldly, that nothing is better than to dwell in a place of rest: and yet where is he that makes account of it when it is offered him? In fact, all in a manner shun it, as if men had agreed with a common consent to live in miserable perplexity, and continual trembling of heart. In the meantime, none is to murmur and say, that he sins ignorantly: for what is more clear and manifest than the doctrine of God? All excuses of men therefore are but in vain. In a word, what is more absurd, than to lay the fault upon God, as if he taught men either obscurely, or confusedly? Now as God here testifies that he shows to men by his word the way how to come to an assured rest: so on the other side he certifies the unbelievers, that the continual broils which are within them, are the just recompenses of their wickedness.

Where it follows, Give rest to him that is weary, some expound it, as if God required works of charity, if so be we will find favor in his sight: and these works are here comprehended under a part for the whole. But as I think the Prophet meant another thing: he rather shows what rest it is which God affords us for the relieving of our infirmity: and certainly we are convinced of over great ingratitude, if necessity, which of itself is a sharp spur, cannot for all that quicken us forward to seek this remedy. This sentence of the Prophet tends almost to the same end that the words of Christ do (Matthew 11:28): Come to me all you that travail and are heavy laden, and I will ease you. So that Isaiah sets the choice of two things here before the Jews, to wit, whether they had rather be comforted and refreshed; or to fall under the burden, and so be overwhelmed. Wherein he confirms that which I touched on earlier; to wit, that God exhorts not those that have need of rest, to come to him in vain; as he says (Chapter 45:19): I have not said in vain to the house of Jacob, Seek you me. Are we taught by this word then? Surely if the fault be not in ourselves, we may safely rest in the doctrine which he sets before us. For it is not his custom to feed us with vain hopes, though men are often accustomed by foolish notions, to throw themselves into many griefs and vexations.

Moreover, in that he shows that this rest is prepared for those that are weary and groan under the burden: we are taught, therein at the least, to have our recourse to the word of God, to the end we may obtain rest. By which we may be assured, and that by good experience, that it is the property of this word, to quiet our boiling passions, and to appease our distracted and amazed consciences. Whoever he be then that wanders in seeking rest out of the bounds of this word, shall always be vexed, and shall surely tremble in continual fears: and good reason, for they will be wise and happy without God. This, as we see, befalls the Papists, who having scorned this peace, are therefore tossed to and fro all their lifetime with horrible anxiety. For Satan [reconstructed: turns and winds] them, that they are ever vexed with terrible astonishments, and yet can never find any place of rest.

Verse 13. Therefore shall the word of the Lord be to them precept upon precept, precept upon precept, line upon line, line to line, there a little, and there a little, that they may go and fall backward, and be broken, and be snared, and be taken.

Albeit the Prophet repeats the same speech with the former, yet the sense does a little alter: for now he denounces the punishment of this so willful a deafness whereof he spoke. The judgment is, that God shall so dazzle their wits, that they shall not only reap no fruit at all of the doctrine of salvation, but an empty and unprofitable sound. In a word, from the former verses he concludes, that seeing the word of God had in no sort profited the Jews; that their unthankfulness should now be punished. Not that God's word should be clean taken from them; but in lacking understanding and a right judgment, they should grope for the way at noon day, and should not find it. And thus God blinds the eyes, and hardens the hearts of the reprobates more and more, when they have become incorrigible.

Saint Paul alleges this place when he reprehends the foolish conceit of [reconstructed: the] Corinthians, who were so possessed with pride, that they admired none but such as spoke to them in strange languages (1 Corinthians 14:21). It being a usual thing with the common people, to wonder at strange and unusual things. But this place of Paul is ill understood, by reason they have not well pondered the Prophet's words; which the Apostle very fitly applies to his purpose. For he declares how the Corinthians were carried away with a foolish and unbridled ambition, unreasonably affecting things altogether unprofitable; and thus were become children, not in malice, but in judgment and understanding. By means whereof, they pulled the curse of God wittingly upon themselves; wherewith the Prophet had threatened the Jews in this place. And so it came to pass, that the word of God was to them precept upon precept, receiving no more fruit by it, than if one had told them a long tale in a language they understood not. Men have grown exceedingly foolish therefore, when they begin to throw themselves by a vain affection into willful blindness and benumbedness of spirit; with which plague the Lord here threatens the obstinate and rebellious. Saint Paul then expounds and clears this sentence of the Prophet very well; showing, that such as abuse the doctrine of salvation, are unworthy to profit any thing at all by it.

We had almost the like place to this in the eighth chapter, where our Prophet compared his doctrine to letters sealed up: and anon he will liken it to a closed book. This falls out when the Lord deprives men of the light of his Spirit, and of sound judgment for their unthankfulness' sake; that seeing, they might not see; and hearing, they might not hear at all: whereby he punishes them most justly. We ought to observe this well, for we often take ourselves to be great proficients, and to be exceeding happy that we have the word of God among us: but what profit get we by it, unless our understandings be fitted to conceive it, and our hearts framed to be directed by it? For lacking this, we are more accursed, than if we had not the word at all. And therefore we stand in need of a twofold grace: First, that God would enlighten us by his word: secondly, that he would open our eyes, and dispose our affections to embrace the obedience of it. Otherwise, the light of the Gospel shall stand us in no more stead, than the light of the Sun does to the eyes of him that is stark blind. See (Chapter 8:16; Chapter 29:9-10).

By this chastisement then we are admonished, not to abuse the word of God by our profaneness; but to use it to that end for which he has ordained it.

In the end of the verse he shows, what ruin is like to fall upon those that profit not by this clear light of the word, even to be left without a guide, and to stumble and fall; because they are departed out of the right way. But he tells them their falls shall not be easy, for they shall be broken.

By the word snared, he uses another similitude; to wit, that snares are prepared for unbelievers, wherein they shall be hampered and led to destruction. We have had the like speech in the eighth chapter, and almost expressed in the very same words: for there the Prophet handles the same doctrine, as touching the blinding of the people, who by the hardness of their hearts, had provoked God to anger. Now his purpose is here to show, that such who take the bridle in their teeth, and will needs turn their backs and be gone from the direction of the word, are very near to a ruinous downfall. For they shall either meet with stumbling blocks, against which they shall dash themselves in pieces, or with nets, in which they shall be snared and taken. In a word, they shall no way escape; for a mischief watches for them at every turning, who will not walk in the paths which God shows them; for either they shall fall and be broken before all men; or themselves by private wiles, shall entrap their own feet in the snare.

Vers. 14. Therefore hear the word of the Lord you scornful men, that rule this people which is at Jerusalem.

He further amplifies that sharp reprehension which he used before, and with all, adds a consolation to revive the hearts of the faithful. For as on the one side he threatens the wicked with destruction; so yet on the other side he leaves matter of consolation for the faithful, assuring them that their salvation is dear and precious to God. Now by the word mockers, he means those that were witty and malicious, who by their wily devices, thought to escape the judgments of God: for the verb Luts, from which this word mockers is derived, signifies to cavil and to mock. Now he speaks not here to common persons; but to the princes and magistrates, who thought themselves wiser and more prudent than those that were under their government. But they employed this dexterity of wit, in devising how they might play mock holiday with God. It is not for nothing then that the Prophet does tauntingly accuse them, in calling them scorners. As if he should say, You think you have such deep devices in your heads, that you can circumvent the Lord; but he will not take it at your hands.

Surely the greatest conflicts which the Prophets had, were against the rulers of the people: for however all estates were horribly corrupted, yet they being swollen with a false conceit of their own wisdom, were the most obstinate and untractable of all others. This is to be seen at all times almost: for although the common people be carried away with a violent brutishness, yet do they not overflow into such impiety as the great ones, courtiers, and such other subtle heads do, who think to go beyond all men in fineness of wit. The ministers of God's word then had need to arm themselves (with the sword of the Spirit) principally against such subtle enemies: for there are none so dangerous, that not only hurt themselves, but lead others also by their example, to become scoffers and despisers. And for the most part, they dazzle the eyes of the meaner sort, by means of their authority and great titles.

Is it not a fearful and prodigious thing, think you, when the governors of the church are not only blind, but also labor to put out the eyes of others, and embolden them to despise God, to contemn his holy word, and to rend it in pieces with their jests? Indeed, when they employ the uttermost of their wits and skill to overthrow true religion. But we ought to bend our forces against such kind of men, and that according to the Prophet's example in this place, and not to be outfaced in this fight, whatever they can say or do to us. And he himself shows how such scorners should be used: that is, not much to trouble our heads in devising how to instruct them, (for teaching will do them little good) but we ought to rebuke them sharply, and to terrify them with God's judgments. The greatness of the offense is augmented in regard such had place in God's sanctuary, and thereby infected his chosen people with their vile behavior.

Vers. 15. But you have said; We have made a covenant with death, and with hell are we at agreement: though a scourge run over, and pass through, it shall not come at us: for we have made falsehood our refuge, and under vanity are we hid.

Here the Prophet adds the reason why he called them mockers; namely, because they had cast off all fear of God. And he shows how they made themselves believe, that (of all men) they should never be punished for their transgressions, so as they grew the more brazen-faced. And as if this had been a sufficient warrant for them, they gave themselves the more freely to do evil, and without any fear, pursued whatever their lusts led them to. And this is it that he means by their covenant with hell and with death: for they audaciously scorned all the threatenings and plagues of God; because they took themselves to be out of his gunshot.

By the word Kozeh, he signifies that which he said touching the word Berith, which signifies a covenant: for he repeats one thing twice. This word Kozeh, which signifies vision, is as much as we use to say, To understand: and it seems there is a secret opposition in this place between the visions of the Prophets, and those cunning devices which these wily fellows delighted in. But yet in the meantime it is certain, that these fine heads never came so far as to brag thus, and to utter such words indeed; for that had been too ridiculous, and little children might have laughed at them. Moreover, they always studied doubtless how to get themselves all the credit they could among the people, although they despised God, and rejected all wholesome admonitions; they would not be so gross then to confess that they made falsehood their refuge. But the Prophet observed their affections and outward practice, and not their fair shows: and considered what was in their hearts by their deeds, and not by their words. Now because men are wont to please themselves in their vices, and with brazen faces, in despising God's threatenings, it proves by their practice that they have made a covenant with death, which they nothing fear though God terrify them with it: therefore the Prophet in general reproves this carnal confidence, which makes men forget the remembrance of God and his judgments, by which they wittingly deceive themselves as if they were able to escape his hands.

But especially he closes with these Lucianists and mock-Gods, who think they are in nothing so wise as in deriding of God: and the more they would cover their villainy, the louder the Prophet cries out with open mouth against them; as if (out of some dark corner) he should draw all their deep and desperate thoughts into the light. After this sort I pray you behold the wit, the cunning, and subtlety of these wise men of the world, who being environed with miseries and ruin on every side, do yet think themselves hidden in safety. Are they not well worthy therefore to seek their salvation in lies, seeing they despise the salvation of God which themselves scorn and deride? Indeed they cover their practices with cunning deceits, and under goodly pretexts, and in the meantime take them for nothing less than lies: but (whatever they imagine) the Prophet hits the nail on the head (as we say) and calls them by their names.

As touching this clause of a scourge running over, the Prophet under those words comprehends two similitudes. For first he compares the afflictions and calamities with which God chastises the wickedness of the world to a scourge: and then resembles the same to a deluge, in regard of the violence and vehemence thereof. Now these scoffers thought themselves cock-sure in regard of being hurt by any such tempests, however sharp or furious they were, and made full account to escape; albeit they overran the whole land: provided that they were fortified with falsehood and with vanity beforehand. They could not but see what judgments and calamities men are subject to: but because they beheld not God's hand in them, nor considered his providence, but imputed whatever fell out to blind fortune, therefore they sought remedies and leaning-stocks by which they might secure themselves, and keep back these scourges far off from them.

Verse 16. Therefore thus says the Lord God, Behold, I will lay in Zion a stone, a tried stone, a precious corner stone, a sure foundation. He that believes shall not make haste.

Now Isaiah comforts the faithful, and threatens the wicked with their just and deserved perdition. First, he sets down the consolation which concerned the faithful, who were then in place of a May-game to these Gallants. For we see how the wicked are not ashamed at this day to deride our simplicity, holding us no better than idiots, that in the midst of so many troubles and bitter persecutions we still hope notwithstanding, that God will turn all to the best for us. The Prophet soars up and relieves the hearts of the good with this consolation against the insolence of the reprobate, to the end they might go on cheerfully and boldly, contemning all their flouts and mocks, and might also be assured that their hope should not be in vain. The demonstrative word Behold is put here for the greater assurance of the matter; as if he should say, Albeit the unbelievers make no reckoning of my words, nor give any credit to them, yet will I be as good as my promise for all that. The pronoun I is also of great weight, for the further confirmation of the prophecy. Now for the words, first Bochan is put by way of an epithet with the word stone, and signifies, Of proof; and may be taken as well in the active signification, as in the passive, or for a stone upon which the whole building is to be framed and ordered as to his rule: or for a tried stone. But the first exposition seems to agree best, and the propriety of the Hebrew tongue requires that we interpret it rather in the active signification. He calls it a tried stone then, in regard of his effect, because the whole building was to be squared and fitted upon this stone, otherwise of necessity the whole house must sink.

The word corner which he adds to it, signifies, that it bears up all the weight of the building; and by this title (which is also given him in Psalm 118:22) his power and virtue is recommended to us. Lastly, he calls it a foundation, or (if we may so speak) a foundation fundamental: thus proceeding by little and little, and as it were by degrees to the commendation of this stone. For he shows that it is not a common stone, or such a one as is taken out of many which serve in the building: but that it is a rare and excellent one; even such a one as bears up all the weight thereof. It is a stone then; yet so as it fills the whole corner: and is so the corner stone, that the whole building is laid upon it. For as no man can lay any other foundation (1 Corinthians 3:11) so must all the Church and her members rest and be built upon it only.

Some translate the second part of the verse as if it were an exhortation, Let not him that believes make haste: but I rather take it in the future tense, in regard it agrees best both with the scope of the text, as also because it is approved of by the authority of Saint Paul. I deny not but the Apostles followed the Greek translation, and in using their liberty, were content to give the sense of the place without looking curiously to the words: but they have in nothing altered the sense, but have rather truly and naturally delivered the same: respecting the drift to which it was rightly applied. As often then as they allege a text out of the Old Testament, they diligently retain both the end and use of it. The Apostle alleging this prophecy translated it according to the Greek: Whoever believes, shall not be confounded (Romans 9:33) which agrees with the Prophet: for without question his meaning was to say, That he which believes, ought to be quiet and still; so as to desire nothing besides; neither wavering in uncertainty, nor yet hastening to seek out new remedies, but shall fully content himself in his faith only. The translation is proper then as you see, in regard the word to haste notes out fervency, or trembling. In a word, the Prophet meant to commend faith by this inestimable fruit; because in it we find assured rest and quiet. From where it follows, that we shall always be in unquietness and vexation of mind, until such time as we have attained it: for no other haven remains for us to harbor in safely, but the truth of God, upon which, if our faith be firmly settled, we shall find it the only means to set us in rest and tranquility of mind. The same Apostle in another place describes to us the fruit of this faith, where he says, That being justified thereby, we have peace with GOD (Romans 5:1).

Now the Apostles and Evangelists show that this stone is Christ himself: for when he was sent into the world the Church was then truly built and settled. For first, all the promises had their steadfastness in him: secondly, men's salvation rests upon him alone. Take away Jesus Christ then, and the Church by and by falls and goes to ruin. It is evident by the very text itself therefore that this is to be referred to Christ, without whom we have no assurance of salvation, but shall be in danger of utter ruin ever and anon. Moreover, we have the authority of the Evangelists and Apostles; indeed, the Holy Ghost teaches the same plainly by their mouth and ministry.

But if we shall scan things a little better, it will be easy to see how these things are applied to Jesus Christ. First it will be granted that Isaiah does not for nothing bring in the Lord himself pronouncing this, to whom only it belongs to lay the foundation of his Church, as has been showed before, and shall be touched again hereafter: and besides, this sentence is often met with in the Psalms. For though all men should lay their hands to this work, yet were they not able to lay the least stone aright: it is God alone then that founds and builds his Church, however for this purpose it pleases him to use the ministry and labors of men. Of whom is it now, I pray you, that we hold Jesus Christ, but of the Father? It was the heavenly Father then who did and performed all these things, and appointed his only begotten son to be the foundation of our salvation.

Object. But was not this stone laid before? Was not the Church always built upon this foundation? Answer: I confess it was so, but only in hope: for Christ was not yet manifested in the flesh: neither had he as yet accomplished the office of our Redeemer. The Prophet speaks therefore as of a thing to come, to the end the faithful might be well assured that the Church which they then saw, not assailed only, but woefully rent and shaken, and falling as it were to the ground, should be established by a new prop when it shall rest upon that stone which God would put under it with his own hand.

He says, it shall be laid in Zion, in regard Christ was to come out from there. Which also serves much for the confirmation of our faith; when we see that he proceeded from that place which was so long before appointed to him. But Mount Zion now is everywhere, because the bounds of the Church are stretched to the ends of the world. Now Christ is the true tried stone: for all the building must be squared and proportioned upon him, so as we cannot be the building of God, unless we be fitted to him. For which cause the Apostle commands us to grow up in him which is the head, in whom all the body ought to be knit and joined together (Ephesians 4:15): for our faith must be wholly proportioned to Christ, to the end he may be the rule of it. He is also the corner stone, upon which not only a part of the house rests, but the whole weight and substance of it: for none other foundation can any man lay, says Saint Paul, but that which is laid, to wit, Jesus Christ (1 Corinthians 3:11). Now you see therefore Isaiah leads us to this foundation when he brings in the Lord promising the restoration of his Church: for there was such a woeful desolation, that it resembled a vast wilderness, which could no way be brought into any good fashion but by Christ alone.

In that he is called a stone to stumble at: this is by accident: for the ungrateful who reject him by their own malice, find him to be that which he would not be to them. But of this we have spoken in the eighth Chapter.

Verse 17. Judgment will I also lay to the rule, and righteousness to the balance, and the hail shall sweep away the vain confidence, and the waters shall overflow the secret place.

In regard the waste of the Church was such, as the faithful durst scarce hope for a better estate, he shows that God has the means ready in his hand to reform the Church anew. And as before he used a simile taken from building, so now also by another he teaches that they needed not to fear as if God were not able in the end to finish the good work of his building begun. In the meantime he does by the way tax the pride and insolence of such as would be taken to be pillars of the Church; which yet as much as in them lay took the next way to overturn it. The light of faith was almost put out: God's service was corrupted: so that there was a fearful deformity to be seen in the estate of this people, albeit they boasted themselves to be the royal Priesthood. Which we see now fulfilled in the Papacy. For they stick not to belch out glorious titles without any shame at all, albeit the lamentable confusion [2 pages missing] to flight in the valley of Baal-perazim by the pursuit of David (2 Samuel 5:20-25; 1 Chronicles 14:11). Secondly, when the Amorites and other enemies were discomfited in the valley of Gibeon by the Israelites, under the leading of Joshua, who obtained such favor of the Lord that the Sun and Moon stood still at his request, that he might have time the better to give his enemies the foil (Joshua 10:10).

By the word of standing up, he notes out God's power, because we think him asleep, or sitting idle in heaven, when he lets the ungodly alone at their ease. It is said that he rises, or stands up then, when in all men's sight he gives testimonies of his might, which especially appears when we behold what great care he has over his Church. And albeit there were sundry respects which caused the Lord in former times to lift up his hand against strangers which were the enemies of his chosen, and now to proclaim open war against the Jews: yet Isaiah applies these examples very fitly to his purpose, in regard the Lord provides no less for the safety of his Church by chasing the domestic enemies out of it, than if he bent his force and weapons of artillery against aliens. He holds them then for no less than his enemies, however they have the face to profess themselves his friends and people.

Some think he calls this a strange work, because nothing agrees better to God's nature than to show mercy in pardoning sins: for when he is angry, it is against his liking, and therefore puts upon him another nature as it were contrary to his own. Because in (Exodus 34:6) he proclaims himself to be gracious, merciful, patient, good, and slow to anger, to which the rest of the Scriptures do accord in many words, and diverse phrases, setting him forth to be infinite in compassion. Others expound Strange, in regard he was used in former time to defend his people; it was therefore a rare and strange work that he should now be so severe towards them to root them out as his enemies. To speak what I think, I take this word Strange for wonderful, and a thing unheard of: for so we are used to esteem those things that are seldom seen among men, who as (we know) are much given to wonder at new and strange accidents. It is as much then as if he had said, The Lord will not punish you after a common and ordinary manner, but so strangely, that whoever sees or hears of it shall be astonished.

True it is that all the works of God are so many testimonies of his power, indeed, the least of them is sufficient to draw us into an admiration: but in regard they are little respected because they are common, we think he works nothing, unless it be by some extraordinary means. The Prophet therefore sets before us the examples of old time, to the end men might know that however this was esteemed a wonderful and strange hand of God, yet it was no new thing with him, seeing he has showed the like testimonies of his power long since, and that no less great and unwonted. Yet I receive it for granted and willingly agree to it, that the Prophet opposes the wicked Israelites here, to the Philistines and Canaanites: As if he should say, The Lord was used to show miracles when he saved his people, but now he will do them for their destruction: for seeing the Israelites have so far degenerated, they shall feel the hand of God in their perdition, which their fathers felt in their preservation.

Verse 22. Now therefore be no mockers lest your bonds increase: for I have heard of the Lord of hosts a consumption, even determined upon the whole earth.

He again advertises these wicked ones whom before he had called scorners, that their subtle devices, contempts, flouts and cavils should stand them in no stead, because all their fetches should vanish into smoke: and herewith exhorts such to repentance in whom there was yet left any hope of healing. For this cause he repeats the same thing often, to try if he could awaken them: for he affirms, if they will obstinately stand out, they shall do nothing else but more and more weave the web of their own ruin. Whereas some in stead of bonds, translate Chastisements, it agrees not well with the context, which contains in it a very apt simile, borrowed from nets. For as the fox that is taken in the net, or snare, fastens the knot the more while he endeavors with struggling to escape, and to save himself: so the wicked, the more they seek starting-holes, the further they work themselves fast in the snare. They will needs be running out of God's reach, and will kick against the pricks, like restive jades, who endeavor by all means to throw their rider: but what get they in the end by such rebellion and stubbornness? nothing but the harder and heavier strokes.

By this we are taught how to proceed with wicked persons, but then especially when we see them destitute of the fear of God: Truly we must immediately threaten them that they shall escape by none of their cunning shifts or jests from that wrath of God which is ready to seize upon them. Hence also we are admonished, that it is no good jesting with God, because he shows us here as in a glass, and that from the beginning of the world, what the end of such have been as have set light by God's admonitions and warnings.

Now to the end this prophecy might the rather be believed, Isaiah shows that he speaks nothing but that which was revealed to him by the Lord of hosts. The word Calah signifies sometimes Perfection, sometimes Consumption, as was said (Chapter 10:23), but it is to be taken here for Consumption, because the Prophet's drift is to show that the Lord is determined quickly and wholly to root out this sinful generation from off the earth. Two things are comprehended in this verse then: first, that the world is near to a fearful destruction (unless any had rather to refer this word earth to the land of Judea, which I reject not.) Secondly, that the day is assigned, in which it shall be done, and that it is also at hand. The word heard, is here taken for revelation: and thus he says it was revealed to him. For as the Lord determined to use the ministry of his Prophets, so did he also reveal his secrets to them, that they might be the expositors of them. It is as much then as if he had said; The whole world is filled with wicked impieties, the reprobate rejoice in their rebellion, as if there were no God at all to punish them: but he will show himself Judge and avenger throughout the earth, or in all the quarters of Judea; neither shall any part thereof be exempt from calamities and affliction, in regard of the open contempt of God and his laws. Now albeit Isaiah published these things in his time, yet they no less belong to ours, than to his: for God will show himself to be always one and the same, and has been used to execute his judgments with like equity and judgment.

Verse 23. Hearken you and hear my voice: hearken you and hear my speech.

The Prophet uses a preface, as if he meant to speak of a thing of great importance: for we are not used to call for audience, or to will the hearers to give their attention, unless some matter of good consequence is to be proposed. And yet it seems Isaiah speaks here of common things, as of [reconstructed: tilling], sowing, threshing, and such like. But the Prophet meant by this to raise the minds of his auditors above these earthly matters: for speaking of God's judgments, and showing how great his wisdom is by which he governs the world, albeit the wicked sort think that all things go upon wheels at a venture, his desire was to teach and express a high mystery by familiar similes, such as were well enough known to all.

We often complain, as if God altogether winked at the practices of the wicked, because he thunders not down upon them at our pleasures: but the Prophet tells us that God ordains nothing but that which is lawful and right. This preface then has this drift; namely, to teach men how foolhardy they be to set God to school, in that they control his judgments, and interpret them to the worst; the reason is, because he has set a schoolmistress before them in the ordinary course of nature, in which they may behold these things as clearly as in a glass. Behold here then a secret complaint against the blindness of men, who stumble at the very noon day. He shows that they are senseless and brutish, in not comprehending the works of God that are so apparent; and yet are so bold, as to subject that to their senses, and to control that, which is high and hidden from them. For example, Saint Paul in speaking of the resurrection, calls them fools which know not the power of God in the seeds that are cast into the earth. You fool, says he, that which you sow, is not quickened, except it die first: so Isaiah here pronounces them senseless fools, who are not able to comprehend the wisdom of God in so plain and evident things. To be short, he affirms men to be witless and blind in beholding God's works, when they are to profit by them.

Verse 24. Does the plowman plow all the day to sow? Does he open and break the clods of his ground?

This place is usually expounded, as if God taxed the people of ingratitude, in regard that he had played the part of a husbandman with his ground, and had left no cost or pains unbestowed; but yet had not received that fruit which he expected. And thus the Jews expound it; whom both Greeks and Latins have followed: but the Prophet meant another thing. For he joins this doctrine with verse 22, in which he had threatened that the destruction of Judah, or of the whole earth was revealed to him: and therefore now adds, that God does not always stretch out his arm, neither does he ever keep one rate in punishing the rebellions of man, but often times winks thereat, and [reconstructed: defers] his judgments for a time. This patience of the Lord the wicked abuse, taking the greater liberty thereby to sin; as Solomon well shows; that is, because all things fall out alike both to good and bad, and that the most desperate wretches do prosper, when the faithful in the meanwhile are subject to many miseries; yea often to greater than the very reprobates and castaways: In a word, when the ungodly perceive no difference (in outward appearance) to be put between the godly and themselves, they either think there is no God at all, or else that things are governed by the disposition of blind fortune. Isaiah answers to this on this manner; Know you not that God has the times and seasons in his own power, and that he has skill enough to dispose of his matters in all ages? If the plowman be not always plowing his ground, nor breaking of his clods, is any man therefore to tax him of ignorance? Is it not his wisdom rather that causes him for a time to cease? For what should a man do in turning up the ground continually, but trouble himself to no purpose, unless it were to hinder the growth of his corn? Much less may God be said then to do things at random, or without judgment; for he knows how and when to perform his work.

Verse 25. When he has made it plain, will he not then sow the fitches, and sow cumin, and cast in wheat by measure, and the appointed barley and rye in their place? 26. For his God does instruct him to have discretion, and does teach him. 27. For fitches shall not be threshed with a threshing instrument, neither shall a cart wheel be turned about upon the cumin, but the fitches are beaten out with a staff, and cumin with a rod. 28. Bread corn when it is threshed, he does not always thresh it, neither does the wheel of his cart still make a noise, neither will he break it with the teeth thereof.

Now he speaks of the seed, of which the plowman puts not in as much as he can; neither pours he it out by heaps, but views the ground, and then sows it with as much as is convenient: for otherwise, great heaps would lie and rot, and there would not so much as one kernel take root. Again, he mingles not various seeds together, but reserves one part of his field for wheat, another for fitches, and the rest for cumin: all which he does by measure, which is here understood by the word Shorah, which ought thus to be understood as I take it, and not for good, or excellent, for he speaks here of measuring. He says the like of reaping and threshing: for corn is not beaten out all after one manner, but wheat is beaten out with the cart wheel, or some ragged or toothed instrument: fitches with a rod, and cumin with a flail. Now he speaks here after the custom of his country: for wheat is threshed in France only with a flail, Provence only excepted. To be short, his meaning is, that every kind of grain is not beaten out after one fashion, but every one has such an instrument as fits the nature thereof. Also that the husbandman is not always threshing, but keeps a measure, lest otherwise he should bruise the corn.

But who taught him this knowledge? Surely God only. If they then be so well instructed, and so provident in these small things, what are we to think of that great Master and Doctor who has taught it them? Does he not know how to keep a steady hand and an even carriage in his works? Does he not foresee the fittest times when to execute his judgments? To wit, when to turn up the wicked, and to cause his plow and harrows to pass over them? Does he not know the fittest time when to thresh them out? Indeed, and how many blows, and with what kind of punishment he is to strike men? Does he not know what is fittest for every time, and for every person? Shall not he that has framed the whole order of nature, dispose of things by equal proportion? Dare men be so foolhardy to quarrel with him; or to call his wisdom in question? In a word, the Prophet's meaning is, that no man ought rashly to censure the Lord, if he bring not the way of the wicked upon his own head right away: but rather that men are in this behalf to repress their boldness, seeing for the most part they mistake things even in small matters.

For if one that knows not what belongs to husbandry should see a plowman driving his plow over the fields, making furrows, and breaking the clods, turning his oxen this way and that way, and following them at an inch, he would surely laugh the man to scorn, and it may be would think it a pretty sport for little children: but the plowman on the contrary, knowing what he does, can easily condemn and convince such a one of rashness and ignorance: for such as are modest, will judge that these things were not done in vain, nor at random, albeit he knew not the reason. Would not a man think that the seed which is cast into the ground were lost? An ignorant person would judge it to be so. And yet if they should give such a sentence (as those that lack knowledge are always the forwardest and boldest in giving their verdict) would not men of understanding reprove and condemn such for their rashness, and that justly? Now if the case stands thus, how will the Lord deal with us (think we) if we presume to control his works, which are so far above our reach, and altogether incomprehensible. Judge we then by this, how much we ought to flee all overweening: and on the other side, in what sobriety and modesty we are to keep under all our thoughts. For if it be our duties to walk in modesty with men, and not rashly to condemn that whereof we are ignorant, ought we not much more to walk thus with our God?

As often then as we shall think of the calamities wherewith the Church is so many ways afflicted, let us not by and by cry out that God has cast her off, as if because the wicked are let loose, therefore they shall presently have their wills: but let us on the contrary assure ourselves that the Lord will provide a remedy for us when his time appointed is come; and in the meantime let us reverently and heartily submit ourselves under his just judgments. Now if any be pleased by taking a narrower view of these words, to gather, that some are punished sooner, some later, as being deferred for a season: this will not only be found probable, but it is also fully agreed to by the Prophet. Hence then there is offered to us a singular consolation, to wit, the Lord will so moderate his strokes, that at no hand he will bruise or break in pieces those that are his servants. Indeed he destroys the wicked and brings them to nothing; but he corrects his children, that being thereby purged and tamed, they may be brought home into his garner.

Verse 29. This also comes from the Lord of hosts, which is wonderful in counsel, and excellent in work.

Some expound this place as if the Prophet should say, that this knowledge of husbandry comes from the Lord: but I rather think it to be the application of the things that went before. For as he has set forth God's wisdom in the smallest matters, so would he now raise our minds higher, that we might learn with the greater reverence to consider of his secret and wonderful judgments. We may, and no doubt ought (by the way) to note, as touching that which is contained in the 26th verse, that not husbandry alone, but all other profitable arts also are the gifts of God, who pours into their understandings those artificial and cunning inventions. Men therefore ought in no case to wax proud of them, or to attribute the knowledge thereof to themselves; as those of old time have done, who being ungrateful to God, have deified those whom they thought to be the devisers of arts. From there came the heaps of so many gods which the heathen have forged to themselves, out of the shop of their own brain. From out of this workshop have proceeded the great Ceres, Triptolemus, Mercury, and infinitely many others more, so highly renowned by the words and writings of men. But our Prophet shows, that as these sciences were given them from God, so ought they to be referred to his glory, as to him that is the only author and master workman. And if this esteem be to be held of husbandry and other handicrafts, what shall we say of the noble and liberal sciences; as of medicine, law, astronomy, geometry, logic, and the like? Shall we not much more affirm, that these are the gifts of God? Indeed, shall we not both consider and acknowledge his goodness in the bestowing of them, that so as well in the least, as in the greatest thereof, we may set forth his honor and praise?