contends for truth. For whereas some tran∣slate, No man iudgeth himselfe in truth: it is a little too nice. Besides, in as much as this verb, To crie, is taken, to contend; the scope of the text seemes here to runne better, No man sets himselfe to maintaine the right, with a loud voice freely to maintaine and defend iustice. In a word, to contend against the wicked. Vnlesse we had rather refer this crying for iustice, to the miserable, who were vniustly oppressed. As if he should say, These poore wretches held their peace, because they gained nothing by their cries. But this sense would be somewhat too harsh. Well, if such as are carelesse in defending of mans right; and such as relieue not the afflicted are thus rigorouslie condemned by the Lord: what shall become of vs, if our zeale in main∣taining the glorie of God, prouokes vs not to crie without ceasing against iniquities? if we winke at the scoffes wherewith the wicked deride the doctrine of saluation, and pro∣phane the name of our God: or if wee set light by the plots wherewith they goe about to ouerthrow the Church, shall not our si∣lence deserue to be condemned of disloyaltie [ 1] and high treason? (I trow yes.) To be short, Jsaiahs meaning is, that all good order falles to ruine by our fault, if we resist not the wic∣ked [ 2] as much as in vs lies. Secondly, that there is an extreme confusion, when no man stirres his foote to vphold iustice.
When he saith, that they trust in vaine things; it is to signifie that they heaped vp multi∣tudes of peruerse counsels, by meanes where∣of they became vtterly obstinate. Will you see the height of iniquitie then? Surely wee may then be said to be come vnto it, when in seeking out sweete allurements heere and there, we accustome our selues with a setled malice to contemne God; for by such meanes Satan inueigles the reprobates, till hee hath wholly bewitched them. So as hauing first of all shaken off all feare of God, they come by degrees to reiect all wholsome admonitions, and at last, with an insupportable pride and sawcinesse to deride and scorne them. Because arrogancie then transports vs, when wee op∣pose our vaine hopes against Gods iudge∣ment; it is not without cause that our Pro∣phet brands this trust vnder which scorners hide themselues, with a note of despaire. For a man may see well enough that the maladie is growne incurable, when the wicked make no bones to flatter themselues in all mens sight; and when being built as it were vpon their owne frowardnesse, they thinke they haue licence to doe whatsoeuer they list.
Hee addes, that one might discerne a farre off, what their thoughts and maners were in their speech, according to the common pro∣uerbe; The tongue is the messenger of the heart. And yet this particle may be expoun∣ded two waies; either that they vttered no∣thing that was good, but that their tongues were framed to deceiue without ceasing: or that their wickednesse brake forth into mani∣fest swaggering. And this second exposition pleaseth me better then the first.
They shall conceiue mischiefe, and bring forth iniquitie.] These similitudes are elegant. For by them he compares the wicked to women, who nourish their fruit in their wombe, and afterward bring it forth. Likewise, hee saith that the wicked are like great bellied women, whilest they are plotting their treacheries in their breasts, euen till the full time approch, in which they must be deliuered; namely, as soone as they haue found fit opportunities. Now hee saith, that they conceiue hurtfull counsels, to the end they may afterward op∣presse the innocent without cause. As if hee should say; They plot their mischiefes long afore hand, and are alwaies readie to execute some outrage: for they cease not heere and there to search out close conueian∣ces to trouble such as onely desire to bee at peace.